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주석[칼빈] — 이사야 28장 · 에브라임의 취함

요약
칼빈 주석 · 섹션 26개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. Woe to the crown of pride. Isaiah now enters on another and different subject from that which goes before it; for this discourse must be separated from the former one. He shews that the anger of the Lord will quickly overtake, first, Israel, and afterwards the Jews; for it is probable that the kingdom of Israel was still entire when the Prophet uttered these predictions, though nothing more can be affirmed with certainty than that there is good reason to believe that the ten tribes had not at that time been led into captivity. Accordingly, the Prophet follows this order. First, he shews that the vengeance of God is not far from Israel, because various sins and corruption of every kind prevailed in it; for they were swelled with pride and insolence, had plunged into their luxuries and given way to every kind of licentiousness, and, consequently, had broken out into open contempt of God, as is usually the case when men take excessive liberties; for they quickly forget God. Secondly, he shews that God in some measure restrains his anger by sparing the tribe of Judah; for when the ten tribes, with the half tribe of Benjamin, had been carried into captivity, the Jews still remained entire and uninjured. Isaiah extols this compassion which God manifested, in not permitting his Church to perish, but preserving some remnant. At the same time he shews that the Jews are so depraved and corrupted that they do not permit God to exercise this compassion, and that, in consequence of the wickedness which prevailed among them, not less than in Israel, they too must feel the avenging hand of God. This order ought to be carefully observed; for many persons blunder in the exposition of this passage, because the Prophet has not expressly mentioned the name of Israel, though it is sufficiently known that Ephraim includes the ten tribes. As to the words, since the particle הוי ( hōī ) very frequently denotes “wishing evil on a person,” I was unwilling to depart from the ordinary opinion of commentators, more especially because the Prophet openly threatens in this passage; yet if the translation, Alas the crown! be preferred, I have no objection. For the excellence of its glory shall be a fading flower (210) The copulative ו ( vau ) signifies for or because . He compares the “glory” and “excellence” of Israel to “a fading flower,” as will afterwards be stated. In general, he pronounces a curse on the wealth of the Israelites; for by the word “Crown” he means nothing else than the wicked confidence with which they were puffed up, and which proceeded from the excess of their riches. These vices are almost always joined together, because abundance and fullness produce cruelty and pride; for we are elated by prosperity, and do not know how to use it with moderation. They inhabited a rich and fertile country, and on this account Amos ( Amos 4:1 ) calls them “fat cows,” which feed on the mountain of Samaria. Thus, being puffed up by their wealth, they despised both God and men. The Prophet calls them “drunkards,” because, being intoxicated by prosperity, they dreaded no adversity, and thought that they were beyond the reach of all danger, and that they were not even subject to God himself. A fading flower. He alludes, I doubt not, to the crowns or chaplets (211) which were used at banquets, and which are still used in many places in the present day. The Israelites indulged in gluttony and drunkenness, and the fertility of the soil undoubtedly gave occasion to their intemperance. By calling it “a fading flower” he follows out his comparison, elegantly alluding to flowers which suddenly wither. Which is on the head of the valley of fatness. (212) He says that that glory is “on the head of the valley of fatness,” because they saw under their feet their pastures, the fertility of which still more inflamed their pride. שמנים ( shĕmānīm ) is translated by some “of ointments;” but that is inapplicable, for it denotes abundance and fullness, which led them to neglect godliness and to despise God. By the word “head” or “top,” he alludes to the position of the country, because the Israelites chiefly inhabited rich valleys. He places on it a crown, which surrounds the whole kingdom; because it was flourishing and abounded in every kind of wealth. This denotes riches, from which arose sluggishness, presumption, rashness, intemperance, and cruelty. This doctrine relates to us also; for the example of these men reminds us that we ought to use prosperity with moderation, otherwise we shall be very unhappy, for the Lord will curse all our riches and abundance. (210) Bogus footnote (211) Bogus footnote (212) Bogus footnote return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-1

Source

이사야는 이제 이전과 다른 주제로 들어간다. 이 말씀은 이전 것과 분리해서 보아야 한다. 그는 주님의 진노가 먼저 이스라엘을, 다음에 유다를 빠르게 덮칠 것임을 보여 준다. 이 예언들이 선포될 때 이스라엘 왕국은 아직 온전했을 것으로 보인다. 선지자는 이런 순서를 따른다. 첫째, 이스라엘이 교만과 방자함으로 가득 차고, 방종에 빠져 모든 종류의 방탕을 일삼아 결국 하나님을 공공연히 멸시하는 지경에 이르러, 하나님의 복수가 이스라엘에서 멀지 않음을 보여 준다. 번영하면 사람들은 하나님을 쉽게 잊기 때문이다. 둘째, 열 지파가 포로로 끌려갈 때 유다 지파는 아직 온전히 남아 있으니, 하나님이 교회를 멸망하도록 버려두지 않으시고 남은 자를 보전하신다는 것을 보여 준다. 동시에 이스라엘보다 조금도 나을 것 없는 유다의 부패가 그들도 하나님의 형벌의 손을 느끼게 할 것임을 보여 준다. "그 영광의 아름다움이 시들어가는 꽃이라." 접속사 ו는 "왜냐하면"의 의미이다. 선지자는 이스라엘의 "영광"과 "탁월함"을 "시들어가는 꽃"에 비유한다. "면류관"은 그들이 풍요한 재물에서 비롯된 사악한 자만심 외에 아무것도 아니다. 풍요와 포만은 거의 항상 잔인함과 교만을 낳는다. 번영이 우리를 우쭐하게 하며 절제로 사용할 줄 모르게 한다. 그들은 비옥한 땅에 살았으므로 부로 인해 부풀어 올라 하나님과 사람을 모두 멸시했다. "시들어가는 꽃"은 순식간에 시드는 꽃을 우아하게 빗댄다. "기름진 골짜기 꼭대기에." 그들은 아래에 목초지가 있어 그 비옥함이 교만을 더욱 부추겼기 때문이다. 이 교훈은 우리에게도 해당한다. 우리는 번영을 절제하여 사용해야 한다. 그렇지 않으면 주께서 우리의 모든 재물과 풍요를 저주하실 것이다.

원주석

2절 카드 ↗

2. Behold, the Lord hath a mighty and strong one. This may refer to the Assyrians, as if he had said, that they will be ready at God’s command to fight under his authority, as soon as they shall be called. Yet I prefer to take it without a substantive, to mean either “a staff,” or some other instrument, by which the Lord will cast them down from this lofty pride. As a deluge of hail. He compares it to “a deluge” or to “hail,” by which both herbs and flowers are thrown down, and all the beauty of the earth is marred. Thus he continues the metaphor of the “fading flower,” which he had introduced at the beginning of the chapter; for nothing can be more destructive to flowers than a heavy shower or “hail.” He makes use of the demonstrative particle הנה , ( hinnēh ,) behold ; because wicked men are not moved by any threatenings, and therefore he shews that he does not speak of what is doubtful, or conjecture at random, but foretells those things which will immediately take place. Casting them down with the hand to the earth. ביד , ( bĕyād ,) which I have translated “with the hand,” is translated by Jerome, “a spacious country,” which does not agree with the words. Others take it for “strength,” so as to mean a violent casting down. But the plain meaning appears to me to be, that the glory and splendor of the Israelites will be laid low, as if one threw down a drunk man “with the hand.” The same statement is confirmed by him in the third verse. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-2

Source

"보라, 주께는 강하고 힘 있는 자가 있다." 이것은 아시리아인들을 가리킬 수 있다. 하나님의 명령에 따라 그분의 권위 아래 싸울 준비가 된 자들이다. 이스라엘인들의 영광과 화려함이 낮아질 것이다. "우박이 퍼붓듯이." 선지자는 그것을 풀과 꽃을 모두 쓰러뜨리고 지상의 모든 아름다움을 망치는 "홍수" 또는 "우박"에 비유한다. 이렇게 그는 장 시작에 소개한 "시들어가는 꽃"의 은유를 계속 이어간다. 꽃에 이것보다 더 파괴적인 것은 없다. "보라"는 지시 표현은 확실성을 나타낸다. 이것이 의심스럽거나 우연한 추측이 아니라 즉시 일어날 일들을 예언함을 보여 준다.

원주석

4절 카드 ↗

4. And the excellence of its glory. He repeats nearly the same words; for we know how difficult it is to terrify and humble those who have been blinded by prosperity, and whose eyes success covers in the same manner that fatness would. As Dionysius the Second, (213) in consequence of gorging himself at unseasonable banquets, was seized with such blindness that he constantly stumbled, so pleasures and luxuries blind the minds of men in such a manner that they no longer know either God or themselves. The Prophet therefore inculcates the same truth frequently on the minds of men who were stupid and amazed, that they might understand what would otherwise have appeared to them to be incredible. (214) As the hasty fruit before the summer. He now illustrates the subject by another metaphor exceedingly beautiful and appropriate; for the first-ripe fruits are indeed highly commended, because they go before others, and hold out the expectation of the rest of the produce; but they last but a short time, and cannot be preserved, for they are quickly eaten up either by pregnant women, or by children, or by men who do not make a proper selection of their food. He says that the happiness of the Israelites will be of that sort, because their flourishing prosperity will not be of long duration, but will be swallowed up in a moment. What Isaiah declared about the kingdom of Israel, applies also to the whole world. By their ingratitude men prevent all the goodness which the Lord has bestowed on them from reaching maturity; for we abuse his blessings and corrupt them by our wickedness. The consequence is, that hasty and short-lived fruits are produced, which could not yield to us continual nourishment. (213) Bogus footnote (214) Bogus footnote return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-4

Source

"그 영광의 아름다움이." 그는 거의 같은 말을 반복한다. 번영으로 눈이 멀어 성공이 마치 기름기가 눈을 덮듯 덮인 자들을 무섭게 하고 낮추는 것이 얼마나 어려운지 알기 때문이다. "여름 전의 처음 익은 무화과처럼." 이제 그는 매우 아름답고 적절한 다른 은유로 주제를 설명한다. 처음 익은 열매는 다른 것들보다 앞서고 나머지 소산의 기대를 품기 때문에 높이 평가받는다. 그러나 오래 지속되지 않고 보존될 수 없다. 임산부나 어린이나 음식을 제대로 가리지 않는 사람에게 빠르게 먹혀버린다. 선지자는 이스라엘인들의 행복이 그런 종류가 될 것이라고 말한다. 번성하는 번영이 오래 지속되지 않고 순식간에 삼켜질 것이다. 이사야가 이스라엘 왕국에 대해 선언한 것은 온 세상에도 적용된다. 사람들은 배은망덕으로 주께서 베푸신 모든 선하심이 성숙에 이르는 것을 막는다.

원주석

5절 카드 ↗

5. In that day shall the Lord of hosts. After having spoken of the kingdom of Israel, he passes to the tribe of Judah, and shews that, amidst this severe vengeance of God, there will still be room for compassion, and that, although ten tribes perished, yet the Lord will preserve some remnant , which he will consecrate to himself; so that there will be in it a crown of glory and diadem of excellence, that is, that the Church is never disfigured in such a manner that the Lord does not adorn it with beauty and splendor. Yet I do not extend this prophecy indiscriminately to all the Jews, but to the elect who were wonderfully rescued from death; for although he calls the tribe and half-tribe a remnant , as compared with the other ten tribes, yet, as we advance, we shall see that he makes a distinction between the tribe of Judah itself and the others. Nor ought we to wonder that the Prophet speaks differently about the same people, directing his discourse, sometimes to a body corrupted by crimes, and sometimes to the elect. Certainly, as compared with the ten tribes, which had revolted from the worship of God and from the unity of faith, he justly calls the Jews a remnant of the people; but when he leaves out of view this comparison, and considers what they are in themselves, he remonstrates with equal justice against their corruptions. I am aware that some expound it differently, on account of what is said immediately afterwards about wine and strong drink , ( Isaiah 28:7 ,) and think that this statement ought to be viewed in connection with the beginning of the chapter. Yet perhaps the Lord spares the Jews. But how would he spare them? They are in no respect better than the others; for they are equally in fault, (215) and must also be exposed to the same punishments. But those commentators do not consider that the Prophet holds out an instance of the extraordinary kindness of God, in not exercising his vengeance at the same time against the whole family of Abraham, but, after having overthrown the kingdom of Israel, granting a truce to the Jews, to see if they would in any degree repent. Neither do they consider that, by the same means, he employs the circumstance which he had stated for placing in a stronger light the ingratitude of the people, that is, that they ought to have been instructed by the example of their brethren; (216) for the calamity of Israel ought to have aroused and excited them to repentance, but it produced no impression on them, and did not make them better. Although therefore they were unworthy of so great benefits, yet the Lord was pleased to preserve his Church in the midst of them; for this is the reason why he rescued the tribe of Judah, and the half-tribe of Benjamin, from that calamity. Now, since the tribe of Judah was a small portion of the nation, and therefore was despised by the haughty Israelites, the Prophet declares that in God alone there is enough of riches and of glory to supply all earthly defects. And hence he shews what is the true method of our salvation, namely, if we place our happiness in God; for as soon as we come down to the world, we gather fading flowers, which immediately wither and decay. This madness reigns everywhere, and more than it ought to be among ourselves, that we wish to be happy without God, that is, without happiness itself. Besides, Isaiah shews that no calamities, however grievous, can prevent God from adorning his Church; for when it shall appear that everything is on the eve of destruction, God will still be a crown of glory to his people. It is also worthy of observation, that Isaiah promises new splendor to the Church only when the multitude shall be diminished, that believers may not lose courage on account of that dreadful calamity which was at hand. (215) Bogus footnote (216) Bogus footnote return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-5

Source

"그 날에 만군의 주께서." 이스라엘 왕국에 대해 말한 후, 유다 지파로 넘어가 이 심각한 하나님의 복수 가운데서도 자비의 여지가 있을 것임을 보여 준다. 열 지파가 멸망해도 주께서 남은 자를 보전하실 것이다. 교회가 아름다움을 잃지 않도록 주께서 영광과 탁월함의 면류관이 되어 주신다. 나는 이 예언을 유대인 전체에게 무차별적으로 확장하지 않고, 죽음에서 놀랍게 건져진 택자들에게만 적용한다. 선지자는 유다를 때로는 범죄로 부패한 몸으로, 때로는 택자들에게 다르게 말씀하셨다. 열 지파와 비교하면 유대인들이 남은 자이지만, 이 비교를 제외하고 그들 자체를 볼 때는 그들의 부패에 대해 동등하게 항의한다. 이 예언은 이스라엘 왕국이 전복된 후 유대인들에게 잠시 휴전을 허락하셔서 회개할지 보시기 위해 하나님이 특별한 친절을 보이신 사례를 보여 준다. 또한 그들이 형제들의 예를 통해 교훈을 받았어야 함을 상기시키기 위해 이 상황을 사용한다. 이스라엘의 재앙이 그들을 각성시켜 회개하게 했어야 했는데, 아무런 인상을 주지 못했다. 따라서 선지자는 구원의 진정한 방법을 선언한다. 우리의 행복을 하나님 안에 두어야 한다는 것이다. 세상으로 내려오는 즉시 순식간에 시들어버리는 꽃을 모으게 된다.

원주석

6절 카드 ↗

6. And for a spirit of judgment. He explains the manner in which the Lord will adorn that “remnant” with additional splendor; for he holds out instances of the true art of civil government, which mainly contributes to the upholding of nations. It consists chiefly of two things, counsel and strength . The internal administration must be conducted by counsel and wisdom, and “strength” and force are needed against enemies who are without. Since therefore it is by these two defences that kingdoms and commonwealths defend and uphold their rank, he promises to his people the spirit of “wisdom” and “strength.” At the same time he shews that it is God who gives both, and that they ought not to be expected from any other; for magistrates will not be able to rule and to administer justice in a city, and military generals will not be able to repel enemies, unless the Lord shall direct them. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-6

Source

"심판하는 영으로 삼으시리라." 그는 주께서 그 남은 자를 더 많은 영광으로 꾸미실 방법을 설명한다. 국가를 지탱하는 데 주로 기여하는 진정한 시민 정부의 기술의 사례들을 제시한다. 주로 두 가지, 즉 지혜와 힘으로 이루어진다. 내부 행정은 지혜와 분별로 수행되어야 하며, 외부 원수들에 대해서는 힘과 무력이 필요하다. 그는 하나님께서 둘 다 주신다는 것을 보여 준다. 관리들이 도성에서 다스리고 공의를 집행할 수 없고, 군 지휘관들이 원수들을 물리칠 수 없다. 주께서 그들을 인도하지 않으시면 그렇게 할 수 없다.

원주석

7절 카드 ↗

7. But they also have erred through wine. He returns to the irreligious despisers of God, who were Jews in name only, and proves their ingratitude to be highly aggravated, because, though they had before their eyes a striking proof of the anger of God, when they saw their brethren severely chastised, and not withstanding experienced God’s forbearance towards themselves, yet neither that example of severity, nor the conviction of the divine goodness, could bring them back into the right path, or make them in any respect better, although the Lord spared them. Here he speaks of “wine and strong drink” metaphorically; for I do not understand it to relate to ordinary drunkenness, against which he remonstrated at the beginning of the chapter, but, on the contrary, he says that they were like drunk men, because they wanted knowledge and sound understanding. If the word as be supplied before the words “through wine and through strong drink,” the meaning will be more easily understood. I do acknowledge that by continued drunkenness men become, as it were, brutalized, and I have no doubt that drunkenness and excessive eating and drinking contributed also to stupefy the minds of the Jews; but if we examine the whole of the context, it will be easy to see that the madness which he condemns is metaphorical. The priest and the prophet have erred. He proceeds still farther to exhibit their aggravated guilt, and says that not only the common people were drunk, but the priests themselves, who ought to have held out the light and pointed out the path to others; for, as Christ declares, they may be regarded as “the salt of the earth.” ( Matthew 5:13 .) If they are mad, what shall the common people be? “If the eye is blind,” what shall become of the other parts of the body? ( Matthew 6:23 .) They have erred in vision. The most grievous thing of all is, when he says that they err not only in the more flagrant transgressions of life, but in vision and judgment . Hence we ought to infer how desperate was the condition of the Jewish Church, and here, as in a mirror, we may behold our transgressions. It is indeed something monstrous that, after so many chastisements which God has employed for cleansing it, the Church is so deeply corrupted; but such is our wickedness that we fight against his strokes, (217) and though he continually restrains us, and uses unceasing efforts to purify us from our sins, we not only render all his remedies useless, but bring upon ourselves new diseases. We ought not therefore to wonder that in the present day, after the numerous scourges and afflictions with which the Church has been chastised, men appear to be obstinate, and even become worse, when Isaiah testifies that the same thing took place in the ancient Church. True, indeed, the goodness of the Lord rose above the base and shameful wickedness of that nation, and still preserved the Church; but this was accomplished by his secret power, contrary to the expectation of all; for it would be of no advantage to us, if he employed ordinary remedies. Hence also it is evident how silly and childish is the boasting of the Papists, who always have in their mouth “The Church,” and use as a pretext the names of priests, bishops, and pontiffs, and wish to fortify themselves by their authority against the word of God, as if that order could never err or mistake. They think that they have the Holy Spirit confined within their brains, and that they represent the Church, which God never forsakes. But we see what the Prophet declares concerning the priests, whose order was more splendid and illustrious. If ever there was a Church, there certainly was one at that time among the Jews; and that order derived from the word of God support to which they have no claim. And yet he shews that not only were they corrupt in morals, but erred “in vision and judgment,” and that the prophets, whom we know that God added to the priests, out of the ordinary course, on account of the carelessness of the priests, were nevertheless blind in that sacred office of teaching and in revelations. Nothing therefore is more idle than, under the pretext of an office which bears a splendid title, to hold out as exempt from the danger of erring those who, having forsaken God, and not only cast away all regard to religion, but even trodden shame under their feet, defend their tyranny by every means in their power. (217) Bogus footnote return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-7

Source

"그러나 그들도 포도주로 인해 넘어졌다." 이제 이름만 유대인인 경건치 않은 하나님 멸시자들에게로 돌아간다. 그들의 배은망덕이 매우 가중되었음을 증명한다. 형제들이 심하게 징계받는 것을 눈으로 보고, 자신들에 대한 하나님의 관용을 경험했음에도 불구하고, 이 심각성의 예도 하나님의 선하심의 확신도 그들을 올바른 길로 되돌리거나 더 낫게 만들 수 없었다. 여기서 선지자는 "포도주와 독주"를 은유로 말한다. 그것이 평범한 술 취함에 관한 것이 아님을 나는 이해한다. 오히려 그들이 지식과 건전한 이해력이 없는 취한 자들 같다고 말한다. "제사장과 선지자도 넘어졌다." 평민들만이 아니라 제사장들 자신이 취했다고 더 멀리 나아간다. 그리스도가 선언하시듯 제사장들은 다른 이들에게 빛을 비추고 길을 보여 주어야 했다. "만일 눈이 어두우면" 몸의 다른 부분들은 어찌 되겠는가? "그들이 환상에서 넘어졌다." 가장 심각한 것은, 그들이 더 악한 삶의 죄들뿐만 아니라 환상과 판단에서도 넘어진다는 것이다. 따라서 유대 교회의 상태가 얼마나 절망적인지를 알 수 있다. 이 점을 교황주의자들이 교회를 항상 입에 올리며 하나님의 말씀에 대항하여 그들의 권위로 스스로를 강화하려는 것에 대응하여 관찰하는 것이 중요하다. 그 직분이 결코 오류를 범하거나 실수할 수 없는 것처럼 말이다. 그러나 우리는 선지자가 제사장들에 대해 무엇을 선언하는지 본다.

원주석

8절 카드 ↗

8. For all tables are full of vomiting. He pursues the same metaphor, and draws, as it were, a picture of what usually happens to men who are given up to drunkenness; for they forget shame, and not only debase themselves like beasts, but shrink from nothing that is disgraceful. It is certainly an ugly and revolting sight to see “tables covered with vomiting;” and, accordingly, under this figure Isaiah describes the whole life of the people as shameful beyond endurance. There can be no doubt that the Prophet intended to express by a single word, that no sincerity or uprightness was left among the Jews. If we approach their tables, we can find nothing but foul drunkenness; if we look at their life, no part of it is pure or free from crimes and enormities. Doctrine itself is so corrupt that it stinks as if it were polluted by vomiting and filth. In expounding allegories, I have no intention to enter, as some do, into ingenious disquisitions. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-8

Source

"모든 상이 구토로 가득하다." 그는 같은 은유를 계속 추구하며, 술 취함에 빠진 사람들에게 보통 일어나는 일의 그림을 그린다. 그들은 수치를 잊고 짐승처럼 자신을 비천하게 할 뿐 아니라 수치스러운 것은 무엇이든 꺼리지 않는다. "구토로 뒤덮인 상"을 보는 것은 분명히 추하고 역겨운 광경이다. 따라서 이 형상으로 이사야는 백성의 전체 삶이 감당할 수 없을 만큼 수치스럽다고 묘사한다. 유대인들 사이에서 진실성이나 공정함이 남아 있지 않음을 하나의 말로 표현하려 했다. 상에서 찾을 수 있는 것은 오직 더러운 술 취함뿐이다. 교리 자체도 너무 부패하여 구토와 오물로 오염된 것처럼 악취를 풍긴다.

원주석

9절 카드 ↗

9. Whom shall he teach knowledge? Here the Prophet shews by an expression of amazement, that the disease of the people is incurable, and that God has no other remedies adapted to cure them, for he has tried every method without effect. When he calls wanderers to return to the right path, and unceasingly warns those who are thoughtlessly going astray, this undoubtedly is an extraordinary remedy; and if it do no good, the salvation of those who refuse to accept of any aid from a physician is utterly hopeless. Those who are weaned from the milk. The Prophet complains that the stupidity of the people may be said to hinder God from attempting to cure them of their vices; and therefore he compares the Jews to very young infants, (218) or who are but beginning to prattle, and whom it would be a waste of time to attempt to teach. Justly indeed does Peter exhort believers to draw near, “like infants newly born, to suck the milk of pure doctrine;” for no man will ever shew himself to be willing to be taught until he has laid aside that obstinacy which is the natural disposition of all. (219) ( 1 Peter 2:2 .) But now the Prophet condemns another kind of infancy, in which men who are stupefied by their vices pay no more regard to heavenly doctrine than if they had no understanding whatsoever. It is therefore a mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they were unfit for receiving doctrine, God cannot be accused of undue severity if he reject them, and if he resolve not to bestow useless labor by thundering in their ears any longer. (218) Bogus footnote (219) Bogus footnote return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-9

Source

"그가 누구에게 지식을 가르치겠느냐?" 선지자는 경악의 표현으로 백성의 병이 낫지 않으며, 하나님께 그들을 고칠 다른 적합한 치료책이 없음을 보여 준다. 그분은 모든 방법을 시도하셨지만 효과가 없었다. "젖을 뗀 자들에게." 선지자는 사람들의 우둔함이 하나님이 그들의 악에서 치유하려는 시도를 방해한다고 불평한다. 따라서 유대인들을 매우 어린 유아에 비유한다. 그들에게 가르치려는 것은 시간 낭비일 것이다. 하늘의 교리가 아무 것도 이해하지 못하는 사람들 사이에서 웃음거리가 되어버린다. 따라서 그들이 교리를 받기에 적합하지 않기 때문에, 하나님이 그들을 거부하고 그들의 귀에 더 이상 외치는 무익한 수고를 그치기로 결심하신다면, 그분이 지나치게 가혹하다는 비난을 받을 수 없다.

원주석

10절 카드 ↗

10. For precept must be on precept. This shews plainly that the Lord complains of spending his labor to no purpose in instructing this unteachable people, just as if one were to teach children, who must have elementary instructions repeated to them over and over again, and quickly forget them, and when the master has spent a whole day in teaching them a single letter, yet on the following day and afterwards, the same labor must be renewed, and though he leave nothing untried that care or diligence can do, still they will make no progress under him. Those who change the words of this verse, in order to avoid offending the ears of the readers, (220) obscure the Prophet’s meaning through a foolish affectation of copiousness of language, and even destroy the elegance of the style; for, by using the same words, he intended to express a repetition which is constant and unceasing, and full of annoyance. The metaphor, as I have already said, is taken from children, to whom teachers do not venture to give long lessons, because they are incapable of them, but give them, as it were, in little drops. Thus, they convey the same instructions a second and third time, and oftener; and, in short, they continue to receive elementary instructions till they acquire reason and judgment. By a witty imitation he repeats the words, “here a little, there a little.” Instruction upon instruction. (221) The word קו ( kăv ) is improperly, in my opinion, translated by some interpreters line , as if the Prophet alluded to the slow progress of a building, which rises gradually by “lines.” That would be a harsh and far-fetched metaphor, for this passage relates to elementary instruction conveyed to children. I acknowledge that the same Hebrew word is used in the eighteenth chapter, where we have translated it “Line by line,” (222) and in many other passages; but here the connection demands a different meaning, as is also the case in Psalms 19:4 , where, however, the word line (223) or dimension could be admitted with greater propriety than in this verse. Yet I admit that it is taken metaphorically for an instruction or rule; for as in buildings קו ( kăv ) denotes the “rule” or “plumb-line,” as we shall see that it means in a later portion of this chapter, we need not wonder that it is applied to other rules. (220) Bogus footnote (221) Bogus footnote (222) Bogus footnote (223) Bogus footnote return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-10

Source

"계명에 계명을 더하고." 이것은 주님이 가르칠 수 없는 이 백성을 가르치는 데 헛수고를 한다고 분명히 불평하심을 보여 준다. 마치 한 글자를 가르치는 데 하루를 보냈어도 다음 날과 그 이후에도 같은 수고를 새롭게 해야 하는 아이들을 가르치는 것처럼. 돌봄이나 부지런함으로 할 수 있는 것을 빠뜨리지 않아도 그들은 아무런 진전을 보이지 않는다. 그는 끊임없이 이 말들을 반복함으로써, 짜증스럽고 끊임없이 계속되는 반복을 표현하려 했다. 은유는 내가 이미 말했듯이 아이들에게서 가져온 것이다. 선생들은 아이들에게 긴 수업을 감히 줄 수 없어서, 말하자면 조금씩 가르친다. 따라서 같은 지시를 두 번, 세 번, 그 이상 전달하고, 요약하면 그들이 이성과 판단력을 갖출 때까지 기초 지식을 계속 받는다. 기발한 모방으로 "여기 조금, 저기 조금"이라는 말을 반복한다.

원주석

11절 카드 ↗

11. For with stammering lips. (224) Some supply, that “it is as if one should say;” but that is superfluous. I therefore view these words as relating to God, who became, as the Prophet tells us, a barbarian (225) to a people without understanding. This reproof must have wounded them to the quick, because by their own fault they made God, who formed our tongues, to appear to be “a stammerer.” He does not as yet threaten them, but lays the blame on their indolence, that they rendered the proclamation of heavenly doctrine a confused noise, because of their own accord they shut their eyes, and thus derived no advantage from it. Their infatuation, in not hearing God speaking to them, is compared by the Prophet to a prodigy. (224) Bogus footnote (225) Bogus footnote return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-11

Source

"말 더듬는 입술로." 어떤 이들은 "마치 누가 말하는 것처럼"을 보충하지만 그것은 불필요하다. 나는 이 말들을 하나님께 관련된 것으로 본다. 선지자가 말하듯, 하나님은 이해력 없는 백성에게 야만인처럼 되셨다. 이 책망은 그들을 깊이 상하게 했을 것이다. 우리의 혀를 만드신 하나님이 "말 더듬는 분"처럼 보이게 한 것은 그들 자신의 잘못 때문이다. 그분은 아직 그들을 위협하지 않고, 하늘 교리의 선포가 혼란스러운 소리가 되어버린 것은 그들의 태만 탓이라고 비난하신다. 자진하여 눈을 감아 아무런 유익을 얻지 못했기 때문이다.

원주석

12절 카드 ↗

12. For he said to them. Some explain it by circumlocution in this manner: “If one should say to them, This is the rest, they refuse to hear.” But this is a feeble exposition, and does not connect the various parts of the passage in a proper manner. On the contrary, the Prophet assigns the reason why God appears to the Jews to be a barbarian: it is, because they had not ears. Words were spoken to the deaf. It was to no purpose that the Lord offered to them rest. This deafness arose from obstinacy, for they wickedly and rebelliously rejected doctrine. Their wickedness was doubly inexcusable in refusing rest which was offered to them, and which all men naturally desire. It was in itself intolerable baseness to be deaf to the voice of God speaking, but it was still more foul ingratitude deliberately to reject a blessing which was in the highest degree desirable. Accordingly, he points out the benefit which they might have derived from the obedience of faith, and of which they deprived themselves by their own wickedness. He therefore reproaches them with this ignorance and blindness; for it springs from their own stubbornness in maliciously turning away their eyes from the light which was offered to them, and choosing rather to remain in darkness than to be enlightened. Hence it follows that unbelievers, as soon as God has exhibited to them his word, voluntarily draw down on themselves wretched uneasiness; for he invites all men to a blessed rest, and clearly points out the object by which, if we shape the course of our life, true happiness awaits us; for no man who has heard heavenly doctrine can go astray except knowingly and willingly. We learn from it how lovely in our eyes heavenly doctrine ought to be, for it brings to us the invaluable blessing of enjoying peace of conscience and true happiness. All confess loudly that there is nothing better than to find a place of security; and yet, when rest is offered, many despise it, and the greater part of men even refuse it, as if all men expressly desired to have wretched perplexity and continual trembling: and yet no man has a right to complain that he errs through ignorance; for nothing is clearer or plainer than the doctrine of God, so that it is vain for men to plead any excuse. In short, nothing can be more unreasonable than to throw the blame on God, as if he spoke obscurely, or taught in a confused manner. Now, as God testifies in this passage that he points out to us in his word assured rest, so, on the other hand, he warns all unbelievers that they suffer the just reward of their wickedness when they are harassed by continual uneasiness. Cause the weary to rest . Some explain it thus, that God demands the duties of brotherly kindness, in order that he may be reconciled to us, and that those duties are here included, a part being taken for the whole. But I think that the Prophet’s meaning is different, namely, that God points out to us that rest by which our weariness may be relieved, and that consequently we are convicted of deeper ingratitude, if even necessity, which is a very sharp spur, does not quicken us to seek a remedy. This saying of the Prophet corresponds nearly to the words of Christ, “Come to me, all ye that labor and are heavy laden, and I will give you rest.” ( Matthew 11:28 .) In a word, Isaiah informs the Jews that they have this choice, “Do they prefer to be refreshed and relieved, or to sink under the burden and be overwhelmed?” This confirms a passing remark which I made a little before, that God does not in vain exhort those who seek repose to come to him, as we shall elsewhere see, “I have not in vain said to the house of Jacob, Seek me.” ( Isaiah 45:19 .) Since, therefore, if we do not stand in the way, we shall be taught by his word, we may safely rely on the doctrine which is contained in it; for he does not intend to weary us out by vain curiosity, as men often draw down upon themselves much distress and anguish by idle pursuits. Besides, when he shews that this rest is prepared for the weary who groan under the burden, let us at least be taught by the distresses which harass us to betake ourselves to the word of God, that we may obtain peace. We shall thus find that the word of God is undoubtedly fitted to soothe our uneasy feelings, and to give peace to our perplexed and trembling consciences. All who seek “rest” in any other way, and run beyond the limits of the word, must always be subjected to torture or wretched uncertainty, because they attempt to be wise and happy without God. We see that this is the condition of the Papists, who, having despised this peace of God, are wretchedly tormented during their whole life; for Satan tosses and drives them about in such a manner that they are tormented with dreadful uneasiness, and never find a place of rest. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-12

Source

"그가 그들에게 말씀하시기를." 어떤 이들은 "누군가 그들에게 말한다면, 이것이 안식이다, 그들은 듣기를 거부한다"고 우회하여 설명한다. 그러나 나는 이것이 선지자가 유대인들에게 하나님이 야만인처럼 보이는 이유를 제시하는 것으로 이해한다. 귀머거리에게 말이 전해졌기 때문이다. 주께서 그들에게 안식을 제공하셨지만 그것은 헛된 것이었다. 이 귀먹음은 완고함에서 비롯되었다. 그들은 악하고 반역적으로 교리를 거부했다. 그들의 악은 그들이 원하는 안식이 제공되었는데도 거부했다는 점에서 이중으로 변명의 여지가 없다. 따라서 하나님은 "야곱의 집에게 구하라 하심이 헛되지 않다"(사 45:19). 만일 우리가 방해하지 않는다면 그의 말씀으로 교훈을 받을 것이다. 그의 말씀에 담긴 교리를 안전하게 의지할 수 있다. 그분은 쓸데없는 호기심으로 우리를 지치게 하려 하지 않으신다. 고통받고 짐을 진 자들에게 이 안식이 예비되어 있음을 보여 줄 때, 우리를 괴롭히는 고통들로 하나님의 말씀을 피하게 하는 법을 배우자. 그러면 하나님의 말씀이 우리의 불안을 달래고 혼란스럽고 떨리는 양심에 평안을 줌을 알게 될 것이다.

원주석

13절 카드 ↗

13. The word of the Lord shall therefore be to them. Although the Prophet repeats the same words, yet the meaning is somewhat different; for, having formerly spoken of voluntary stupidity, he now threatens the punishment of it, namely, that God will strike them with such bewilderment, that they shall be totally deprived of the benefit of saving doctrine, and shall perceive in it nothing but an empty sound. In short, he concludes, from what goes before, that since they had not profited by the word of God, the Jews shall be justly punished for their ingratitude; not that the word shall be taken from them, but that they shall be deprived of sound judgment and understanding, and shall be blind amidst the clearest light. Thus God blinds and hardens the reprobate more and more on account of their disobedience. Paul quotes this passage ( 1 Corinthians 14:21 ) when he reproves the Corinthians for foolish affectation, in consequence of their being so much under the influence of ambition, that they regarded with the highest admiration those who spoke in a foreign tongue, as the common people are accustomed to stare at everything that is unknown and uncommon. This passage in the writings of Paul has been misunderstood, because these words of the Prophet have not been duly weighed. Now, Paul applies these words most appropriately to his object; for he shews that the Corinthians are under the influence of a foolish and absurd admiration, and that they improperly aspire to those things from which they can derive no advantage; in short, that they are “like children, not in malice, but in knowledge and understanding;” that thus they voluntarily draw down on themselves the curse which the Prophet here threatens; and that the word of God becomes to them precept on precept, and they receive no more instruction from it than if a person were to bawl out to them in an unknown tongue. It is the height of madness to bring upon themselves, by idle affectation, that blindness and stupidity which the Lord threatens against obstinate and rebellious men. Paul therefore explains and renders more intelligible this statement made by the Prophet, for he shews that they who abuse the doctrine of salvation do not deserve to make progress in it in any way whatever. We have seen a passage closely resembling it in which the Prophet compared his doctrine to “sealed letters.” ( Isaiah 8:16 ) Afterwards we shall find that the Prophet compares it to a book that is “shut.” ( Isaiah 29:11 .) This takes place when, on account of the ingratitude of men, God takes from them judgment and sound understanding; so that, “seeing they do not see, and hearing they do not hear,” and thus are most justly punished. ( Isaiah 6:9 ; Mark 4:12 .) This ought to be carefully observed; for frequently we think that all is well with us, and are highly delighted with ourselves, because we continue to enjoy the word. (226) But of what avail will it be to us, if it do not enlighten our understanding and regulate our hearts? We thus draw down upon ourselves a heavier judgment, and therefore we need a twofold grace; first, that God would shine on us by his word; and secondly, that he would open our understandings and dispose our hearts to obedience, otherwise we shall derive no more aid from the brilliancy of the gospel than blind men derive from the brightness of the sun. By this punishment, therefore, we are reminded that we must not abuse the word of God, but must look directly to the object which the Lord holds out to us in the word. They shall fall backward, and be broken and snared. At length he describes the destruction of those who are blind to this brightness of the word; for nothing remains for them but to be thrown down headlong, because they have departed from the right path, and therefore they must stumble and fall. He means that the fall will not be slight, for they shall be bruised by it. By the word snared he employs another metaphor, namely, that for all unbelievers “snares” are prepared, by which they shall be entangled and drawn to destruction. We had a similar sentiment on a former occasion, ( Isaiah 8:15 ,) and expressed in nearly the same words; (227) for there the Prophet speaks on the same subject, the blinding of the people, who by their obstinacy had provoked the wrath of God. He shews that they who go astray, in opposition to the word of God, are always very near destruction. Either they shall meet with stumbling blocks on which they shall “stumble,” or with snares by which they shall be “ensnared.” In short, it will be impossible that evil shall not befall those who do not keep the path which God has pointed out; for either they shall openly “fall and be bruised,” or through concealed traps they shall fall into a “snare.” (226) Bogus footnote (227) Bogus footnote return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-13

Source

"그러므로 여호와의 말씀이 그들에게." 선지자가 같은 말을 반복하지만, 의미는 다소 다르다. 앞서 자발적 우둔함에 대해 말한 후, 이제 그 형벌을 위협한다. 하나님이 그들을 그런 혼란으로 치실 것이며, 구원 교리의 유익을 완전히 박탈당할 것이다. 그것에서 오직 빈 소리만 들을 것이다. 그는 결론을 내린다. 유대인들이 하나님의 말씀에서 유익을 얻지 못했으므로, 배은망덕에 대해 마땅히 벌을 받을 것이다. 말씀이 그들에게서 빼앗기지 않지만, 건전한 판단력과 이해력을 박탈당할 것이다. 가장 밝은 빛 가운데서도 눈이 멀어 있을 것이다. 이처럼 하나님은 불순종으로 인해 악인들을 점점 더 눈멀게 하고 완고하게 하신다. 바울이 이 구절을 인용할 때(고전 14:21), 자신의 목적에 가장 적절하게 적용한다. 고린도인들이 방언 말하는 자들을 높이 평가함에 있어 어리석고 어리석은 열심을 가지고 있음을 보여 준다. 그들은 이 예언에서 언급된 저주를 자발적으로 자신들에게 끌어내린다. "그들은 뒤로 넘어지고 부러지고 걸리리라." 마침내 이 말씀의 밝기에 눈먼 자들의 파멸을 묘사한다. 올바른 길에서 벗어났기 때문에 반드시 넘어지고 쓰러질 수밖에 없다. 그들이 비틀거리고 걸리는 길을 걷는 한 항상 멸망에 가까이 있을 것이다.

원주석

14절 카드 ↗

14. Wherefore hear ye the word of the Lord. He goes on to address to them still stronger reproof, and at the same time mingles with it a consolation in order to encourage the hearts of the godly. While he threatens utter destruction against the wicked, he leaves for believers ground of consolation, by declaring that their salvation is dear and precious in the sight of God. Ye scornful men. By this term he means men who are addicted to sophistry and deceit, who think that by jeers and cunning they can escape the judgment of God; for לוץ ( lūtz ) (228) signifies to jeer or scorn . Now, he addresses not ordinary men, but rulers and governors, who, in governing the people, thought that they surpassed other men in sharpness and dexterity, but turned their acuteness to cunning, by which they acted hypocritically towards God himself, and therefore, in keen irony, he calls them “scorners;” as if he had said, “You think that you have enough of craftiness to mock God, but you will not succeed in mocking him.” ( Galatians 6:7 .) The Prophet’s chief and severest contest was with the nobles; for although all ranks were exceedingly corrupted, yet the nobles, being puffed up with a false belief of their own wisdom, were more obstinate than the rest. It has commonly been found, in almost every age, that the common people, though they are distinguished by unrestrained fierceness and violence, do not proceed to such a pitch of wickedness as nobles or courtiers, or other crafty men, who think that they excel others in ability and wisdom. The ministers of the word ought chiefly, therefore, to arm themselves against ingenious adversaries. None can be more destructive; for they not only of themselves do injury, but excite others to the same kind of scorn and wickedness, and frequently, through the estimation in which they are held, and the splendor of their reputation, they dazzle the common people who are less clear-sighted. It is a dreadful and monstrous thing when the governors of the Church not only are themselves blinded, but even blind others, and excite them to despise God, and ridicule godly doctrine, and taunt it by their jeers, and, in short, employ their utmost ingenuity for overturning religion; but in opposition to such persons we ought to encourage our hearts by the example of the Prophet, that we may not sink or lose heart in this contest. He shews us also the way in which we ought to treat such persons. (229) We ought not to spend much time in teaching them, (for instruction would be of little use,) but must threaten them severely, and terrify them by the judgment of God. This people which is in Jerusalem. Their guilt is highly aggravated by the consideration that they inhabit the very sanctuary of God, and infect with their pollution God’s chosen people. (228) Bogus footnote (229) Bogus footnote return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-14

Source

"그러므로 여호와의 말씀을 들으라." 그는 더 강한 책망으로 계속 나아가되, 동시에 경건한 자들의 마음을 격려하기 위해 위로를 섞는다. 악인들을 완전한 파멸로 위협하면서, 신자들의 구원이 하나님의 눈에 소중하고 귀중하다고 선언함으로써 그들에게 위로의 근거를 남겨둔다. "조롱하는 자들아." 이 용어로 그는 궤변과 속임에 빠져 조롱과 교활함으로 하나님의 심판을 피할 수 있다고 생각하는 자들을 의미한다. לוץ는 "조롱하다" 또는 "멸시하다"는 의미이다. 그는 평범한 사람들이 아니라 다른 사람들보다 자신들이 날카로움과 민첩함이 뛰어나다고 생각했던 통치자들과 지배자들에게 말씀하신다. 그러나 그 예리함을 교활함으로 돌려 하나님 자신에게까지 위선적으로 행했다. 선지자의 주요하고 가장 격렬한 다툼은 귀족들과의 것이었다. 평민들이 억제되지 않는 사나움과 폭력으로 구별되지만, 귀족들이나 신하들이나 다른 교활한 사람들처럼 그런 수준의 악에 이르지는 않는다. 말씀의 사역자들은 따라서 영리한 적들에 대항하여 특히 무장해야 한다. 이 사람들은 자신들만 해를 끼치지 않고 다른 이들도 같은 종류의 조롱과 악함으로 자극하며, 종종 자신들의 평판과 위명으로 덜 명석한 평민들을 현혹시킨다.

원주석

15절 카드 ↗

15. Because ye have said. The Prophet next assigns the reason why he called them “scorners;” it was because they had thrown off all fear of God. He likewise describes the manner in which they acted, by saying that they promised to themselves that they would escape punishment amidst all their crimes and enormities, and became the more daring, and, as if they had obtained greater liberty to pursue wicked courses, rushed forward without dread wherever their unruly passions carried them. We have struck a league with death, and with hell have we made a compact. This is what he means by the league into which they had entered with death and the grave; for by despising and boldly ridiculing all God’s threatenings and chastisements, they thought that they were out of all danger. חזה ( chōzĕh ) means what he had formerly expressed by ברית , ( bērīth ,) for it is a repetition of the same statement. Literally it signifies seeing , (230) and denotes what is conveyed by the French phrase, avoir intelligence , or by the English phrase, “to have a mutual understanding.” There appears to be also an implied contrast between prophetic visions and that deceitful craftiness on which veterans in wicked arts value themselves. We have made lies our refuge. It is certain that those cunning men never broke out into such boasting as to utter those offensive words, for that would have been childish and absurd. (231) Besides, though they despised God and set at nought all his admonitions, they undoubtedly wished to be held in some estimation by the people, and would never have confessed that they “made lies their refuge;” but the Prophet looked at their feelings and aims, and not at their pretexts, and took into account their actions and dispositions, and not their words. Whoever, then, flatters himself and his vices, and fearlessly despises God’s threatenings, declares that he has “entered into a league with death,” which he does not at all dread, notwithstanding the Lord’s threatenings. The Prophet, therefore, reproves in general that carnal presumption by which men are led to forgetfulness of the judgment of God, and willingly deceive themselves, as if they could escape the arm of God: but chiefly he attacks Lucianists (232) and censorious men, who place their wisdom in nothing else than in irreligious contempt of God; and the more eager they are to conceal their dishonor, the more earnestly does the Prophet expose them, as if he had dragged forth to the light, from a deep concealment, their cunning wiles, and as if he had said, “This is the dexterity, skill, and cunning of the wise men of this world, who are exposed on every hand to troubles and afflictions, and yet imagine that they are concealed and safe. They unquestionably deserve to seek salvation from falsehood, for they disregard God’s salvation, and despise and ridicule him.” Their tricks, and cunning, and imposture, are indeed concealed by them under plausible names, and they do not think that they are falsehoods; but the Prophet calls them by their proper names. When the overflowing scourge shall pass through. As to “the overflowing scourge,” the Prophet here includes two metaphors; for he compares the calamities and afflictions by which God chastises the transgressions of the world to a “scourge,” and then says, that they are so rapid and violent that they resemble a “flood.” Against those calamities, however severe and distressing, wicked men of this description think that they are fortified by lying and deceit, and hope that they shall be able to escape them, though they overflow far and wide over the whole world. They perceive the judgments of God, and the calamities to which men are exposed; but, because they do not observe the hand and providence of God, and ascribe everything that happens to fortune, they therefore seek to obtain such defences and safeguards as may drive such “scourges” away from them. (230) Bogus footnote (231) Bogus footnote (232) Bogus footnote return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-15

Source

"너희가 말하기를." 선지자는 그들을 "조롱자들"이라고 부른 이유를 제시한다. 그들이 하나님에 대한 모든 두려움을 버렸기 때문이다. 그들이 모든 범죄와 악행 가운데서도 처벌을 피할 수 있다고 스스로에게 약속하고 더욱 대담해져서, 제어되지 않는 정욕이 이끄는 곳마다 두려움 없이 달려간다고 묘사한다. "우리가 사망과 언약하였다." 이것이 죽음 및 무덤과 맺은 언약의 의미이다. 하나님의 모든 위협과 징계를 경멸하고 담대하게 조롱함으로써 모든 위험 밖에 있다고 생각했다. "우리가 거짓을 피난처로 삼았다." 그 교활한 자들이 그런 불쾌한 말을 공공연히 말하지는 않았을 것이 확실하다. 그들은 하나님을 멸시하고 그분의 모든 권고를 무시했지만, 백성에게 어느 정도 인정받기를 원했다. 그러나 선지자는 그들의 감정과 목적을 봤다. 자신의 악에서 죄 없다고 하며 대담하게 하나님의 위협을 멸시하는 자는 누구든지 죽음과 "언약"했다고 선언한다. 선지자는 세상의 현자들의 기술, 꾀, 속임수가 외형적으로 그럴 듯한 이름으로 감추어지지만 그것들을 바른 이름으로 부른다. "넘치는 재앙이 지나갈 때에." 두 가지 은유를 합친 것이다. 하나님이 세상의 죄를 징계하시는 재앙을 "채찍"에 비유하고, 그것이 홍수처럼 신속하고 폭력적임을 말한다.

원주석

16절 카드 ↗

16. Therefore thus saith the Lord God. Isaiah now comforts the godly, and threatens against the wicked such punishment as they deserved. In the first instance, he brings forward consolation, because the godly were a laughingstock to those crafty men, as we see at the present day that irreligious men laugh at our simplicity, and reckon us to be fools, because amidst such deep adversity and sore afflictions we still hope that it will turn out to our advantage. In opposition to this insolence of the reprobate, the Prophet encourages and supports the hearts of the godly to pass by with indifference, and reckon of no account their jeers and reproaches, and to believe firmly that their hope will not be confounded or vain. Behold, I lay in Zion a stone, a stone of trial. The demonstrative particle behold expresses certainty; as if he had said, “Though wicked men despise my words, and refuse to believe them, yet I will perform what I have promised.” The pronoun I is emphatic, that the prophecy may be more firmly believed. As to the words, the genitive בחן , ( bōchăn ,) of trial , which is used instead of an adjective along with stone , may be taken both in an active and in a passive sense, either for a stone by which the whole building is “tried,” or examined as by a standard, or for a “tried stone.” The former meaning appears to me to be more appropriate, and undoubtedly the usage of the Hebrew language requires us to interpret it rather in an active sense. He calls it therefore a trying stone, or a trier, on account of the effect produced; because by this stone the whole building must be squared and adjusted, otherwise it must unavoidably totter and fall. A precious corner-stone, a sure foundation. He calls it a corner-stone, because it supports the whole weight of the building, and by this name, which is also given to it in Psalms 118:22 , he commends its force and strength. Lastly, he calls it a “foundation,” and, so to speak, a “fundamental foundation,” proceeding gradually in the commendation of it; for he shews that it is not an ordinary stone, or one of many which contribute to the building, but that it is a highly valuable stone, on which the whole weight of the building exclusively rests. It is a stone, but a stone which fills the whole corner; it is a corner-stone, but the whole house is founded on it. As “another foundation cannot be laid,” so on it alone must the whole Church, and every part of it, rest and be built. ( 1 Corinthians 3:11 .) He that believeth shall not make haste. This clause is interpreted by some as an exhortation, “He that believeth, let him not make haste.” But I prefer to take it in the future tense, both because that meaning agrees best with the context, and because it is supported by the authority of the Apostle Paul. I do acknowledge that the Apostles followed the Greek translation, (233) and used such liberty, that while they were satisfied with giving the meaning, they did not quote the exact words. Yet they never changed the meaning, but, taking care to have it properly applied, they gave the true and genuine interpretation. Whenever, therefore, they quote any passage from the Old Testament, they adhere closely to its object and design. Now, Paul, when he quotes this prophecy, adopts the Greek version, “He that believeth shall not be ashamed.” ( Romans 9:33 .) And certainly the design of the Prophet is to shew, that they who believe will have peace and serenity of mind, so that they shall not desire anything more, and shall not wander in uncertainty, or hasten to seek other remedies, but shall be fully satisfied with this alone. That is not a departure from the meaning, for the word signifying to make haste conveys the idea of eagerness or trembling. In short, the design of the Prophet is, to extol faith on account of this invaluable result, that by means of it we enjoy settled peace and composure. Hence it follows that, till we possess faith, we must have continual perplexity and distress; for there is but one harbour on which we can safely rely, namely, the truth of the Lord, which alone will give us peace and serenity of mind. This fruit of faith is elsewhere described by the same Apostle Paul, when he says that, “being justified by faith, we obtain peace with God.” ( Romans 5:1 .) The Apostles and evangelists shew that this “stone” is Christ, because the Church was actually settled and founded at the time when he was presented to the view of the world. ( Matthew 21:42 ; Acts 4:11 ; Romans 9:33 ; 1 Peter 2:6 .) First, in him the promises have their firmness; secondly, the salvation of men rests on him alone, and therefore if Christ be taken away, the Church will fall down and be ruined. The state of the fact therefore shews, that these statements must undoubtedly be referred to Christ, without whom there is no certainty of salvation; and therefore at every moment ruin is at hand. Next, we have the authority of evangelists and Apostles; and indeed the Holy Spirit conveys that instruction by their mouth. But it will be proper to examine it more closely, that we may see in what manner these things are applied to Christ. First, it is not without good reason that Isaiah represents God as speaking, whose peculiar work it is to found the Church, as we have already seen elsewhere, and as the Prophet will afterwards declare; and this statement occurs very frequently in the Psalms. For if all men devote their labor to it, they will not be able to lay the least stone. It is God alone, therefore, who founds and builds his Church, though he employs for this purpose the labors and services of men. Now, by whom was Christ given, but by the Father? So then it was the heavenly Father who did and accomplished these things, and who appointed Christ to be the only foundation on which our salvation rests. But was not this stone laid before? Did not the Church always rest on this foundation? I acknowledge that it did, but only in hope; for Christ had not yet been revealed, a

Pericope (part_of)

절 (explains)

bible-text/isa-28-16

Source

"그러므로 주 하나님이 이렇게 말씀하신다." 이사야는 이제 경건한 자들을 위로하고 악인들에게 마땅한 형벌을 위협한다. 먼저 위로를 제시한다. 경건한 자들이 그 교활한 자들의 조롱거리가 되었다. 우리는 오늘날 경건하지 않은 자들이 우리의 단순함을 비웃는 것을 본다. 그들은 그런 깊은 역경과 심한 고난 가운데서도 우리에게 유익이 될 것이라고 소망한다며 우리를 어리석다고 여긴다. 이 악인들의 방자함에 대항하여, 선지자는 경건한 자들의 마음을 격려하고 지지하여 그들의 조롱과 비방을 무관심하게 지나치고, 그들의 소망이 혼란하거나 헛되지 않을 것을 굳게 믿도록 한다. "보라, 내가 시온에 돌 하나를 두노니." "보라"는 확실성을 표현한다. "악인들이 내 말을 멸시하고 믿으려 하지 않지만, 내가 약속한 것을 이행하겠다." "시험하는 돌." בחן는 능동적 의미로 "시험하는 돌"을 의미한다. 전체 건물이 시험되고 검증되는 기준 역할을 하는 돌이다. "귀한 모퉁이돌, 확실한 기초." 전체 건물의 무게를 지탱하는 모퉁이돌이라고 부른다. 이것은 또한 귀한 돌이므로, 그 위에 교회의 전체 무게가 유일하게 의지하는 것임을 점진적으로 설명한다. "믿는 자는 급하게 하지 않으리라." 어떤 이들은 이것을 권면으로 해석한다. 그러나 나는 미래형으로 취하는 것을 선호한다. 바울의 권위도 이것을 지지한다. 바울이 이 예언을 인용할 때, 그는 그리스어 번역을 따라 "그를 믿는 자는 수치를 당하지 아니하리라"고 한다(롬 9:33). 선지자의 의도는 믿음으로 편안한 마음의 평화와 고요함을 누려 다른 것을 더 바라거나 불확실함으로 방황하거나, 다른 치료책을 급히 찾지 않게 됨을 보여 주는 것이다. 전도서와 복음서 기자들은 이 "돌"이 그리스도임을 보여 준다. 그분 안에서만 약속들이 확실하다. 사람들의 구원이 그분 위에만 의지한다.

원주석

17절 카드 ↗

17. And I will lay judgment to the line. The ruinous condition of the Church being such that believers hardly ventured to hope that it would be improved, he shews that God has in his hand the ready means of forming the Church entirely anew. As he lately mentioned a building, so now, by a different metaphor, he shews that there is no reason to fear that God will not at length finish the work of building which has been begun. Yet indirectly he reproves the pride and insolence of those who wished to be accounted pillars of the Church, while they were endeavoring, as far as lay in their power, to raze it to the foundation. Although, in consequence of an almost total extinction of the light of faith, and a frightful corruption of the worship of God, the state of the people was hideous, yet they boasted of their royal priesthood, in the same manner as we see the Papists at the present day shamelessly utter similar boasting, though lamentable confusion cries aloud that the form of the Church has utterly perished among them. For this reason the Prophet describes what will be the reformation of the Church. Judgment to the line, and righteousness to the measure or plummet. It is probable that קו , ( kāv ,) a line , and משקלת , ( mĭshkōlĕth ,) a plummet , mean the same thing, as may be inferred with greater certainty from another passage: “I will stretch over Jerusalem the rope or line of Samaria, and the plummet of the house of Ahab.” ( 2 Kings 21:13 .) Yet I do not deny that he alludes to the examination of weights; but both metaphors are taken from buildings, in which the master-builders and masons try everything by a rule, in order to preserve a due proportion in every part. Thus it is said that the Lord administers equal judgment, when he restores the Church, in which otherwise everything is disordered and confused, as in a hideous ruin, when the ungodly are exalted and enjoy prosperity, while the godly are despised and sorrowful. He makes the same statement concerning “righteousness,” that he will measure or try it by his weights, and will regulate everything by a rule; for by righteousness and judgment he means a proper and lawful administration of the Church, as contrasting with the masks and disguises boasted of by those who fear the title of Bishops. The meaning is, that this foundation is laid, not only that the Church may be commenced, but that it may be perfectly restored, to use a common phrase, “from top to bottom” ( De fonds en comble .) The hail shall sweep away the reliance of falsehood. This second part of the metaphor denotes also a very exact equality. Nothing then will be wanting to the building, if Christ be laid for the foundation; and, on the other hand, if he be not there, all will be vanity and confusion. Now since there was no room for “judgment and righteousness,” but by sweeping away the false confidences, he declares that they shall be all swept away, because the violence of God’s anger shall cast down all loftiness, and the flood shall penetrate all the hiding-places of thoughtless indifference. He therefore threatens that hypocrites, with all their boasting, shall nevertheless perish, even though the Lord preserve the Church; for he does not speak of chastisements, as if the wicked would be corrected by them, because, on the contrary, they become hardened and more obstinate. The cleansing, therefore, he shews, will be such as to drag them forth from their hiding-places and strip them of false and empty confidence; for wicked men think that they are so thoroughly concealed by their falsehood and deceit, that they shall never feel strokes, and therefore they please and flatter themselves amidst their iniquities and crimes; but the waters will easily reach them; that is, the wrath of God, which shall rush down upon them like a deluge, will easily break through their lurking-places. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-17

Source

"내가 심판을 줄자로 삼으리라." 교회의 황폐한 상태가 그것이 나아질 것임을 신자들이 감히 소망하지 못할 정도였다. 그는 하나님이 교회를 완전히 새롭게 형성할 준비된 수단을 가지고 계심을 보여 준다. 앞서 건물을 언급했으므로, 이제 다른 은유로 시작된 건축 작업을 하나님이 마침내 마치실 것임을 두려워할 이유가 없음을 보여 준다. 또한 교회를 지탱하는 기둥으로 여겨지고자 했지만 힘닿는 한 교회를 기초까지 허물려 했던 자들의 교만과 방자함을 간접적으로 책망한다. "심판을 줄자로, 의로움을 저울추로." קו, 즉 "줄"과 משקלת, 즉 "저울추"는 같은 것을 의미한다. 주님이 그것을 재거나 검사할 것임을 말한다. 교회가 개혁될 때 동등한 심판을 베푸신다는 의미이다. 여기서 의와 심판은 교회의 적절하고 합법적인 행정을 의미한다. 이 기초가 교회가 시작될 뿐 아니라 완전히 회복되도록 놓여진다는 의미이다. "우박이 거짓의 피난처를 쓸어버리리라." 이 두 번째 은유는 매우 정확한 균등함을 나타낸다. 그리스도가 기초로 있으면 건물에 부족함이 없고, 없으면 모두 허영과 혼란이다. 이제 거짓된 신뢰를 쓸어버리지 않으면 심판과 의를 위한 여지가 없으므로 모두 쓸어버릴 것임을 선언한다. 하나님의 진노의 폭력이 모든 교만함을 던져버릴 것이고, 홍수가 모든 무심한 무관심의 피난처에 침투할 것이다.

원주석

18절 카드 ↗

18. And your covenant with death shall be disannulled. Formerly he directed his reproof against hypocrites, who obstinately mocked at God and all his threatenings; and he checked their thoughts in imagining that “they had made a covenant with death,” ( Isaiah 28:15 ,) that is, in promising to themselves that all their transgressions would pass unpunished; as if by jeers and laughter they could escape the arm of God. He now threatens that, when they shall be fully aware that they must render an account to God, they shall be struck with fear and dread, whether they will or not; (235) for that state of ease and indifference into which they are sunk, arises from a kind of lethargy or drunkenness, which hinders them from perceiving the alarming nature of their disease; but the Lord will arouse them from their sleep, however profound, and will annul their imaginary compacts. In short, he means that that peace which the wicked enjoy, while they slumber in their sins, will not be perpetual; for they shall be compelled, even against their will, to acknowledge that God is their judge, and, when they shall wish to enjoy repose, and while they are careless and unprepared, they shall be suddenly seized and agitated by strange terrors and anguish of mind. Their case is similar to that of malefactors, who, if they have broken out of prison and escaped, mock their judges, and utter reproachful and forward and insolent language against them, but, when they see the officers of justice close at their heels, suddenly tremble, and find that all their joy is turned into mourning, and that their condition is far worse than if they had not broken out of prison. Thus the wicked enjoy some momentary gladness, which they obtain by forgetfulness of their guilt; but the Lord immediately lays his hand on them, and terrifies their consciences in such a manner that they can find no rest. (235) Bogus footnote return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-18

Source

"너희가 사망과 맺은 언약이 폐기되리라." 앞서 그는 하나님의 모든 위협을 완고하게 조롱한 위선자들을 향해 책망을 했다. 이제 그는 그들이 하나님께 계산서를 드려야 한다는 것을 충분히 인식할 때, 원하든 원하지 않든 두려움과 공포로 덮일 것임을 위협한다. 그들이 그 죄 속에서 잠자며 즐기는 평화는 그들의 병의 경각성을 인식하지 못하게 하는 일종의 혼수상태나 술 취함에서 비롯된다. 그러나 주께서 그들을 잠에서 깨우실 것이다. 그 허구적인 계약들을 취소하실 것이다. 그 평화는 영구적이지 않을 것이다. 하나님이 그들의 심판자임을 인정하도록 강요받을 것이며, 안식을 누리길 원하고 태평하고 준비되지 않은 상태에 있을 때 갑자기 이상한 공포와 마음의 고통으로 붙잡힐 것이다.

원주석

19절 카드 ↗

19. From the time that it shall pass. He expresses more in this verse than in the preceding one; for he declares that the destruction of the reprobate is close at hand, though they promise to themselves everlasting happiness. Wicked men indeed perceive that they are liable to many calamities, but yet they flatter and stupefy themselves, and imagine that in this way they can ward off their calamities. They have in their mouth proverbs of this sort, “Let us not distress ourselves before the time: Let us enjoy the season while it lasts: Let us be cheerful, and not give ourselves uneasiness when we can avoid it.” But he threatens that there hangs over their heads a hidden destruction, (236) and adds: It shall seize you every morning, and shall pass every day by day and night. By “every morning” is meant “quickly and continually;” for it is only when they feel distress that wicked men are touched with the fear of God. Frequently indeed they are afraid when there is no danger; but it is a blind terror, for they do not understand whence their alarm proceeds. While God threatens, they are unconcerned, because they do not acknowledge him to be their judge, and thus they have no serious thoughts about God till they feel his hand. When he again repeats “in the morning,” and afterwards adds, “by day and by night,” he means, as I have said, that the scourge will be constant and daily; that they may not persuade themselves that it will be a light calamity, or deceive themselves by the hope of any mitigation; for, while the wrath of God against believers is momentary, against unbelievers it is eternal, for it never ceases to pursue them to the end. Terror alone shall cause them to understand the report. (237) Here commentators differ. Jerome’s translation is, “Terror shall give understanding to the report.” But they come nearer to the meaning of the Prophet who give this interpretation, “The report alone shall make you understand,” that is, “The men to whom the messenger shall come will be rendered obedient to God by the report alone.” For my own part, I adopt a simpler view, though I do not choose to refute the expositions given by others. “It will come to pass that terror alone shall enable you to understand doctrine.” As if he had said, “Hitherto I have not succeeded in my exhortations to you, but the Lord will find out a new method of instructing you, that is, chastisements and calamities, by which he will terrify you in such a manner that you shall know with whom you have to do.” It is as if a grieved and sorrowful father were thus to remonstrate with a disobedient and incorrigible son, “Since you despise my advices, you must one day be taught by the executioner.” (238) Thus Isaiah threatens wicked men, who mocked at all his threatenings, and tells them that they do not care for the assistance of prophets, but that one day they will actually know with what sincerity and truth they addressed them, and yet that it will be of no advantage to them, because knowledge so late will leave no room for repentance. We must “seek the Lord while there is time.” ( Isaiah 55:6 .) Pharaoh was made no better by the chastisements which he received, ( Exodus 8:15 ,) and Esau gained nothing by his tears, when he saw that he had been stripped of his birthright, ( Genesis 27:38 ; Hebrews 12:17 ;) for they were not followed by any repentance or any amendment of life. By the word “terror” he shews how “dreadful it is to fall into the hands of the living God,” ( Hebrews 10:31 ,) and that they who despise his word are never allowed to pass unpunished. He employs the word שמועה ( shĕmūgnāh ) to denote what is heard, that is, doctrine. (236) Bogus footnote (237) Bogus footnote (238) Bogus footnote return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-19

Source

"그것이 지나갈 때마다." 이 구절에서 그는 앞 구절보다 더 많은 것을 표현한다. 악인들이 멸망이 가까이 있다고 선언하지만, 그들은 자신들에게 영원한 행복을 약속한다. 악인들은 자신들이 많은 재앙에 빠질 수 있음을 알지만, 자신들을 달래고 마취시켜 이 방법으로 재앙을 막을 수 있다고 생각한다. 그러나 "매 아침마다 그것이 지나갈 것이다." "매 아침마다"는 "빨리 그리고 지속적으로"를 의미한다. 악인들은 그 고통을 느낄 때만 하나님을 두려워하기 때문이다. "두려움만이 그들에게 듣게 하리라." 나는 더 단순한 견해를 취한다. "이제까지 나의 권고가 성공하지 못했지만, 주께서 그들에게 새로운 교훈 방법, 곧 징계와 재난을 찾아내실 것이다." 마치 근심하고 슬픈 아버지가 불순종하고 고칠 수 없는 아들에게 이렇게 항의하는 것처럼. "내 충고를 무시하기 때문에 언젠가 집행자로부터 교훈을 받아야 할 것이다." 악인들이 선지자들의 모든 위협을 조롱한다는 것을 그들에게 위협하고, 그들이 선지자들의 도움을 필요로 하지 않는다고 생각하지만, 언젠가는 그들이 얼마나 진지하고 진실하게 전했는지 실제로 알게 될 것이라고 알린다.

원주석

20절 카드 ↗

20. For the bed shall be short. By this metaphor he adorns the former statement; for he compares the reprobate, who are pressed down by the hand of God, to those who have concealed themselves in a “short and narrow bed,” in which they can scarcely stretch their limbs or lift their head, and where, in short, instead of rest, they feel sharp pains. He means that the Jews will be shut up in such a manner that they shall be overwhelmed with the severity of their distresses, and that the “bed,” which is given to man for rest, will be an instrument of torture. If they seek a “covering,” he says that “it will be too short to wrap themselves in it,” and that it is an addition to their former distress, that amidst those heavy calamities they will want all necessary comforts. He chose to express this by the metaphor of a “narrow covering,” that they may know that their condition will be in the highest degree wretched; because the vengeance of God will pursue them on all sides, both above and below, so that they shall have no abatement or mitigation, and shall find no relief. The Lord employs these metaphors, in order to accommodate himself to our weakness; because otherwise we cannot understand how dreadful is the judgment of God. Hence therefore we learn how dreadful are the terrors which shake and confine wicked men, when the Lord pursues them; they search eagerly for places of concealment, and would willingly hide themselves in the center of the earth; but the Lord drags them forth to light, and confines and hems them in, so that they cannot move. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-20

Source

"침상이 짧아 몸을 펴지 못할 것이다." 이 은유로 앞의 진술을 장식한다. 하나님의 손에 억눌린 악인들을 "짧고 좁은 침상"에 숨은 자들에게 비유한다. 그 안에서는 사지를 펴거나 머리를 들기 힘들고, 요약하면 안식 대신 날카로운 고통을 느낀다. 유대인들이 심각한 고통의 심각성으로 압도될 것이라는 의미이다. 사람에게 안식을 위해 주어진 "침상"이 고통의 도구가 될 것이다. "덮는 것"을 구한다면 "감쌀 만큼 짧을 것"이라고 말한다. 그 무거운 재앙들 가운데서 필요한 모든 위로를 원할 것임을 보여 준다. "좁은 덮개"의 은유를 선택한 것은 그들의 상태가 최고조로 비참할 것임을 알게 하기 위해서이다. 하나님의 복수가 사방에서 그들을 추적할 것이며, 위아래로 완화나 경감이 없을 것이다.

원주석

21절 카드 ↗

21. For as in Mount Perazim. Since he speaks here of the reprobate, the Prophet holds out nothing but terrors and cruel punishment; for while the Lord deals kindly and gently with his children, he shews that he will be an object of terror to the reprobate. For this purpose he produces examples, in which the Lord displayed his arm in defense of his people, as when he routed the Philistines in the valley of Perazim, when David pursued them, ( 2 Samuel 5:20 ; 1 Chronicles 14:11 ,) and at another time, when the Amorites and other enemies were slain by the Israelites in the valley of Gibeon, with Joshua as their leader, to whom the Lord granted that the “sun and moon should stand still,” that they might more easily pursue their enemies. ( Joshua 10:10 .) Shall Jehovah rise up. By the word “rise up” he points out the power of God, because we think that he is lazy and indolent, when he does not punish the reprobate. It is therefore said that he “rises up” or stands erect, when he openly exhibits to us proofs of his power, and such as especially manifest the great care which he takes of his Church. Although the manner was different, (for in ancient times he “rose up” in defense of his chosen people against foreigners, but now he threatens war against the Jews,) yet Isaiah skillfully applies these examples; for by driving out internal enemies God will promote the advantage of his Church not less than if he directed his strength and arms against foreigners. He would thus reckon them in the number of enemies, though they falsely boasted that they were his people. His strange work. (239) Some think that this “work” is called “strange,” because nothing corresponds better to the nature of God than to be merciful and to pardon our sins; and that when he is angry, he acts against his will, and assumes a character that is foreign to him and that is contrary to his nature. By nature he is gentle, compassionate, patient, kind, slow to anger, as Scripture declares by many words and by a variety of expressions his infinite compassion. ( Exodus 34:6 ; Psalms 103:8 .) Others explain it to mean that the “work” is “strange,” because formerly he was wont to defend his people, and that it is monstrous that he now proceeds to attack and exterminate them, as if they were enemies. For my own part, I consider “strange” to mean simply what is uncommon or wonderful; for this appellation is given to what is rare and unusual among men, and we know that they almost always view with astonishment whatever is new. It is as if he had said, “The Lord will punish you, and that not in a common or ordinary way, but in a way so amazing that at the sight or hearing of it, all shall be struck with horror.” It is certain that all the works of God are so many proofs of his power, so that they ought justly to excite our admiration; but because, through constant habit and looking at them, they are despised by us, we think that he does nothing unless he adopt some extraordinary methods. On this account Isaiah quotes ancient examples, in order that we may know that, though to men this vengeance be new and amazing, yet to God it is far from being new, since for a long period he has given proofs of his power and ability not less remarkable than these. Yet I willingly admit that the Prophet contrasts the wicked Israelites with the Philistines and Canaanites, as if he had said, “The Lord formerly performed miracles when he wished to save his people; he will now perform them in order to destroy that people; for since the Israelites have degenerated, they shall feel the hand of God for their destruction which their fathers felt for their salvation.” (239) Bogus footnote return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-21

Source

"브라심 산에서처럼." 선지자가 악인들에 대해 말하므로, 공포와 잔인한 형벌 외에는 아무것도 제시하지 않는다. 주님은 그 자녀들을 친절하고 온화하게 대하시지만, 악인들에게는 두려움의 대상이 되실 것임을 보여 준다. 이를 위해 주님이 백성을 위해 그분의 팔을 나타내신 역사적 사례들을 제시한다. 다윗이 블레셋 사람들을 추격할 때 브라심 골짜기에서 그들을 격파하신 사건(삼하 5:20)과, 여호수아가 이끄는 이스라엘 사람들이 기브온 골짜기에서 아모리 사람들과 다른 원수들을 쳐 죽인 사건이다. 그때 해와 달이 서도록 허락받았다(수 10:10). "여호와께서 일어나시리라." "일어나다"는 단어로 하나님의 능력을 지적한다. 그분이 악인들을 벌하지 않으실 때 우리는 그분이 게으르고 무기력하다고 생각하기 때문이다. "그의 이상한 일." 어떤 이들은 이 "일"이 "이상하다"고 불리는 것은 하나님의 본성에 가장 잘 어울리는 것이 자비롭고 죄를 용서하는 것이기 때문이라고 생각한다. 다른 이들은 "일"이 "이상하다"고 설명한다. 주님이 전에 백성을 방어하시던 분이었는데, 이제 그들을 마치 원수처럼 공격하고 근절하려 한다는 것이다. 나로서는 "이상하다"가 단순히 흔하지 않거나 놀랍다는 의미라고 본다. 이것은 드물고 특이한 것에 부여되는 명칭이다. 마치 "주께서 너희를 벌하실 것인데, 평범하거나 일반적인 방식이 아니라 너무나 놀라워서 그것을 보고 듣는 모든 이가 공포로 떨게 될 방식으로"라고 말하는 것과 같다.

원주석

22절 카드 ↗

22. Now therefore. He again reminds those wicked men, whom he had formerly called “scorners,” ( Isaiah 28:14 ,) that their cunning, and contempt, and jeers, and mockery, will avail them nothing, because all their ingenuity will be thwarted; and he exhorts them to repentance, if there still be any of them that are capable of being cured. For this reason he repeats the same threatenings, in order to arouse them. Lest your chains be more firmly fastened. He says that all that they will gain by resistance will be to draw themselves more firmly into their nets. Instead of “chains,” there are some who render מוסרים ( mōsĕrīm ) “chastisements;” but this does not agree with the context. The metaphor of “chains” is highly appropriate in this passage; for, as the fox which has fallen into a snare, fastens the knot more firmly by his attempts to extricate himself and escape, so wicked men by their disobedience entangle and fasten themselves more and more. They desire to escape the hand of God, and kick against the spur, like an unruly horse which bends all its strength to shake of its rider; but all that they accomplish by their obstinacy and stubbornness is to receive heavier and severer blows. Be ye not mockers. This shews us how we ought to deal with wicked men, when we see that they are altogether destitute of the fear of God. All that remains for us to do is, to warn them that their jeers and scorn will be attended by no success in resisting the vengeance of God which hangs over them. We are also reminded that we ought not to sport with God, since we see, as in a mirror, what has been the end of those who despised the warnings and threatenings of the prophets since the beginning of the world. For I have heard a consumption. That his prediction may be firmly believed, he declares that he brings nothing forward which God did not reveal. כלה ( chālāh ) sometimes signifies “perfection,” and sometimes “consumption,” as we formerly stated (240) ( Isaiah 10:23 .) Here it must denote “consumption,” for the Prophet means nothing else than that God has determined speedily to destroy the whole earth by a general slaughter. This includes two things; first, that dreadful and grievous destruction is about to overtake the world, (unless it be thought better to limit the word “earth” to Judea, to which I do not object,) and, secondly, that the day is fixed and is not distant. The word hearing is here used to denote Revelation. He says that it has been made known to him; for, as the Lord determined to make use of the ministry of the prophets, so he revealed to them his secrets, that they might be, as it were, interpreters of them. Upon the whole earth. As if he had said, “The whole world abounds with shocking impiety, reprobate men have grown wanton in their wickedness, as if there would be no judgment of God; but throughout the whole world, or in every part of Judea, God will shew that he is judge and avenger, and not a corner of the earth will be exempted from troubles and calamities, because they have despised the word.” Now, although these things were revealed in the age of Isaiah, yet they belong not less to other times, in which God shews that he is always like himself, and is wont to execute his judgments by the same method and rule. (241) (240) Bogus footnote (241) Bogus footnote return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-22

Source

"이제 그러므로." 그는 다시 앞서 "조롱자들"이라고 불렀던 악인들에게 상기시킨다. 그들의 교활함과 멸시와 조롱과 조소가 아무 소용없을 것이다. 그들의 모든 기지가 좌절될 것이다. 회개할 능력이 아직 있는 자들에게는 회개를 권한다. 이를 위해 같은 위협을 반복하여 그들을 깨운다. "그리하지 아니하면 너희 결박이 더 단단하게 될까." 여기서 "결박"의 은유는 매우 적절하다. 덫에 걸린 여우가 빠져나오려고 몸부림칠수록 매듭을 더 단단하게 조이듯, 악인들도 불순종으로 점점 더 얽매인다. 하나님의 손에서 벗어나려 하고 다루기 힘든 말이 기수를 흔들어 떨어뜨리려고 모든 힘을 쏟듯 발길질을 한다. 그러나 완고함과 강퍅함으로 이루는 것은 더 무거운 타격만 받는다는 것이다. "조롱하지 말라." 우리가 하나님에 대한 두려움이 완전히 없는 악인들을 볼 때 어떻게 대해야 하는지를 보여 준다. 우리가 할 수 있는 것은 그들 위에 매달린 하나님의 복수에 저항하는 데 그들의 조롱이 성공하지 못할 것임을 경고하는 것뿐이다. "이미 내가 전멸을 들었음이니라." 그의 예언이 확실히 믿어지도록 하나님이 드러내신 것만을 제시한다고 선언한다. כלה는 "소멸"을 의미한다. 하나님이 온 땅을 일반적 학살로 빠르게 파괴하기로 결정하셨다는 의미이다. "온 땅에 대하여." 마치 "온 세상에는 충격적인 불경건이 넘치고, 악인들은 마치 하나님의 심판이 없는 것처럼 악함 가운데 방자하게 굴지만, 온 세상에 걸쳐 하나님이 심판자요 복수자이심을 보이실 것이다"라고 말하는 것과 같다.

원주석

23절 카드 ↗

23. Give ear and hear my voice. Isaiah makes use of a preface, as if he were about to speak of something important and very weighty; for we are not wont to demand attention from our hearers, unless when we are about to say what is very important. And yet he seems here to speak of common and ordinary subjects, as for example, about agriculture, sowing, thrashing, and such like operations. But the Prophet intended to direct the minds of his hearers to higher matters; for when he discourses about the judgments of God, and shews with what wisdom God governs the world, though wicked men think that everything moves by chance and at random, he intended to lay down and explain a difficult subject, in a plain style, by metaphors drawn from objects which are well known and understood. We often complain that God winks too much at the crimes of wicked men, because he does not immediately punish them agreeably to our wish; but the Prophet shews that God appoints nothing but what is just and proper. The design of this preface therefore is, that men may perceive their stupidity in carping at the judgments of God, and putting an unfavourable construction on them, while even in the ordinary course of nature they have a very bright mirror, in which they may see them plainly. There is an implied expostulation with men who shut their eyes amidst so clear light. He shews that they are dull and stupid in not understanding the works of God which are so manifest, and yet are so rash and daring that they presume to judge and censure what is hidden. In like manner Paul also, when speaking of the resurrection, pronounces that those who do not perceive the power of God in the seeds which are thrown into the earth are madmen. “Thou fool, that which thou sowest does not grow or vegetate till it has rotted.” ( 1 Corinthians 15:36 .) Thus Isaiah here declares that those who do not see the wisdom of God in things so obvious are stupid, and, in short, that men are blind and dull in beholding the works of God. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-23

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"너희는 귀를 기울이고 내 음성을 들으라." 이사야는 마치 중요하고 매우 중대한 것을 말하려는 것처럼 서문을 사용한다. 그런데 그는 농업, 파종, 타작 같은 평범하고 일반적인 주제들에 대해 말하는 것처럼 보인다. 그러나 선지자는 청중의 마음을 더 높은 것들로 향하게 하려 했다. 하나님의 심판에 대해 논하고, 악인들은 모든 것이 우연히 임의로 움직인다고 생각하지만 하나님께서 세상을 지혜롭게 다스리신다는 것을 보여 주는 그는, 매우 잘 알려진 사물들에서 가져온 은유로 평이한 문체로 어려운 주제를 설명하고자 했다. 우리는 종종 하나님이 악인들의 범죄를 너무 눈감아 주신다고 불평한다. 그분이 원하는 대로 즉시 벌하지 않으시기 때문이다. 그러나 선지자는 하나님이 공정하고 적절한 것 외에는 아무것도 정하지 않으심을 보여 준다. 이 서문의 목적은 사람들이 하나님의 심판을 비판하는 어리석음을 인식하고, 자연의 일반적인 과정에도 매우 밝은 거울이 있어 하나님의 심판을 분명히 볼 수 있음을 보여 주는 것이다.

원주석

24절 카드 ↗

24. Doth the ploughman plough every day (242) to sow? This passage is commonly explained as if the Lord reproached his people for ingratitude, because he had cultivated the field as a husbandman, and had spent on it all his care and industry, and yet did not reap such fruit as it ought to have yielded. Such is the interpretation given by the Jews, who have been followed also by the Greek and Latin commentators; but Isaiah’s meaning was quite different. He connects this doctrine with his former statement, that the destruction of Judea, or of the whole world, had been revealed to him; and therefore he adds, that still God does not always display his hand, or constantly punish the wickedness of men; for he often appears as if he did not see it, and delays the punishment of it for a time. The Lord’s forbearance and slowness to punish, which is thus manifested, is abused by wicked men for leading them to greater lengths in wickedness, as Solomon remarks that men are encouraged to commit wickedness by observing that “all things happen alike to the good and to the bad,” ( Ecclesiastes 8:14 ,) that all the worst and basest men enjoy prosperity, while the godly are liable to distresses not less and even greater than those of other men. (243) In short, when the wicked perceive no difference in outward matters, they think either that there is no God, or that everything is governed by the blind violence of fortune. To such thoughts therefore Isaiah replies, “Do you not know that God has his seasons, and that he knows what he ought to do at the proper time?” If ploughmen do not “every day” cleave the earth or break the clods, this ought not to be attributed to their want of skill; for, on the contrary, their skill requires them to desist. (244) What would they gain by continually turning over the soil, but to weary themselves to no purpose, and prevent it from yielding any fruit? Thus God does not act with bustle or confusion, but knows the times and seasons for doing his work. (245) (242) Bogus footnote (243) Bogus footnote (244) Bogus footnote (245) Bogus footnote return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-24

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"파종하려고 하루 종일 밭을 가는가?" 이 구절은 일반적으로 주께서 농부가 밭을 경작하고 모든 돌봄과 부지런함을 사용했으나 맺어야 할 열매를 거두지 못했다며 백성의 배은망덕을 책망하는 것으로 설명된다. 그러나 이사야의 의미는 전혀 달랐다. 그는 이 교훈을 앞의 진술, 즉 유다나 온 세상의 파멸이 그에게 계시되었다는 것과 연결한다. 그러면서 덧붙인다. 그럼에도 하나님은 항상 그분의 손을 드러내거나 사람들의 악함을 끊임없이 벌하지는 않으신다. 그분은 종종 보지 못하는 것처럼 보이시고 잠시 벌을 미루신다. 이 주님의 관용과 벌하기를 느리게 하심은 악인들에게 악에 더 나아가도록 남용된다. 솔로몬이 관찰하듯 "좋은 자나 나쁜 자나 모든 일이 똑같이 일어난다"(전 8:14)는 것을 보며 사람들이 악을 저지르도록 격려된다. 선지자는 이런 생각들에 답한다. "하나님이 자신의 시기를 가지고 계시며 적절한 때에 무엇을 해야 하는지 아시는 것을 알지 못하는가?" 농부가 매일 땅을 가르거나 흙덩이를 부수지 않는 것은 기술이 부족해서가 아니다. 반대로 그들의 기술은 그만두어야 함을 요구한다. 계속 땅을 뒤집으면 무슨 이득이 있겠는가? 단지 헛되이 지치게 하고 어떤 열매도 맺지 못하게 할 것이다. 마찬가지로 하나님은 소란이나 혼란 없이 행동하시며, 자신의 일을 할 때와 계절을 아신다.

원주석

25절 카드 ↗

25. When he hath levelled its surface. He now speaks about sowing. The sower will not put into the earth as much as he can, nor will he throw it in at random, but will measure the ground, and give to it as much as is necessary; for otherwise the superfluous mass would rot, and not a single grain would take root. Wheat in measure, and barley measured. (246) He will not mix various seeds, but will allot one part of the field for “wheat,” another for “vetches,” and another for “cummin.” He will do this in measure, for that I consider to be the proper interpretation of שורה ( sōrāh .) (247) It does not mean excellent or good; for he is speaking about measurement. Similar statements are made about reaping and thrashing; for all kinds of grain are not thrashed in the same manner. Wheat is thrashed with the wheel of a cart or wagon, vetches with a staff, and cummin with a thicker rod. He speaks according to the custom of the country. This mode of thrashing is unknown in any part of France, except Provence. (248) In short, he means that the manner of thrashing which is suitable to the grain does not apply equally to all. Besides, the husbandman is not constantly or incessantly employed in thrashing, but exercises moderation, that he may not bruise the grain. (246) Bogus footnote (247) Bogus footnote (248) Bogus footnote return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-25

Source

"그 지면을 평평하게 할 때에." 이제 파종에 대해 말한다. 씨 뿌리는 자는 할 수 있는 만큼 많이 땅에 넣지 않으며, 무작위로 던지지 않는다. 땅을 측량하고 필요한 만큼만 줄 것이다. 그렇지 않으면 과도한 양이 썩고 하나도 뿌리를 내리지 못할 것이다. "소맥을 위한 곳, 보리를 위한 곳." 다양한 씨를 섞지 않고, 밭의 한 부분은 "소맥", 다른 부분은 "콩류", 또 다른 부분은 "커민"을 위해 할당할 것이다. 타작에 대해서도 비슷한 진술들이 있다. 모든 종류의 곡식이 같은 방식으로 타작되지 않는다. 소맥은 달구지 바퀴로 타작하고, 콩류는 지팡이로, 커민은 더 두꺼운 막대기로 타작한다. 요약하면 타작 방식이 모든 곡식에 동등하게 적용되는 것이 아님을 의미한다. 농부는 끊임없이 타작하지 않고 절제를 가지고 한다.

원주석

26절 카드 ↗

26. His God instructeth and teacheth him what is right. From whom did the husbandman learn these things but from God? If they are so well educated and taught in the smallest matters, what ought we to think of so great a teacher and instructor? Does he not know how to apply a fixed measure and equity to his works? Does he not see the time for executing his judgment; when he ought to cut down the people, and, as we may say, to harrow (249) them; when he ought to thrash; what strokes, what kind of chastisements he ought to inflict; in short, what is most suitable to each time and to each person? Will not he who appointed the universal order of nature regulate these things also by a just proportion? Are men so headstrong that they will venture to remonstrate with him, or to impugn his wisdom? The general meaning is, that we ought not to judge rashly, if God does not immediately punish the wickedness of men. This shews that we ought to restrain the presumption of men, who, even in the smallest matters, often fall into mistakes. If a person ignorant of agriculture should see a husbandman cutting fields with a plough, making furrows, breaking clods, driving oxen up and down and following their footsteps, he would perhaps laugh at it, imagining that it was childish sport; but that man would be justly blamed by the husbandman, and convicted of ignorance and rashness; for every person of great modesty will think that those things are not done idly or at random, though he does not know the reason. When the seed is committed to the ground, does it not appear to be lost? If ignorant men find fault with these things, as ignorance is often rash and presumptuous in judging, will not intelligent men justly blame and pronounce them to have been in the wrong? If this be the case, how shall the Lord deal with us, if we dare to find fault with his works which we do not understand? Let us therefore learn from this how carefully we ought to avoid this rashness, and with what modesty we ought to restrain ourselves from such thoughts. If we ought to act modestly towards men, and not to condemn rashly what exceeds our understanding or capacity, we ought to exercise much greater modesty towards God. When we consider therefore the various calamities with which the Church is afflicted, let us not complain that loose reins are given to the wicked, (250) and that consequently she is abandoned to her fate, or that all is over with her; but let us believe firmly, that the Lord will apply remedies at the proper time, and let us embrace with our whole heart his righteous judgments. If any person carefully examining those words shall infer from them that some are punished more speedily and others more slowly, and shall pronounce the meaning to be, that punishment is delayed, such a view is not merely probable, but is fully expressed by the Prophet. We draw from it a delightful consolation, that the Lord regulates his thrashing in such a manner that he does not crush or bruise his people. The wicked are indeed reduced by him to nothing and destroyed; but he chastises his own people, in order that, having been subdued and cleansed, they may be gathered into the barn. (249) Bogus footnote (250) Bogus footnote return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-28-26

Source

"그의 하나님이 그에게 바른 방법을 가르치셨다." 농부가 이것들을 어디서 배웠는가? 하나님에게서이다. 가장 작은 것들에서 이처럼 잘 교육받고 가르침을 받았다면, 이처럼 위대한 선생님과 교사에 대해 무엇을 생각해야 하겠는가? 그분은 자신의 일에 고정된 척도와 공평을 적용하는 방법을 알지 못하시는가? 자신의 심판을 집행하는 때를 알지 못하시는가? 백성을 언제 벨지, 말하자면 괭이질할지, 언제 타작할지, 어떤 타격, 어떤 징계를 가해야 하는지, 요약하면 각 시간과 각 사람에게 가장 적합한 것이 무엇인지 아시는가? 자연의 보편적 질서를 정하신 분이 이것들도 공정한 비율로 조절하지 않으실까? 사람들이 그렇게 고집이 세서 그분과 논쟁하거나 그분의 지혜를 비판할 감히 하겠는가? 일반적인 의미는 하나님이 악인들의 악함을 즉시 벌하지 않더라도 경솔하게 판단해서는 안 된다는 것이다. 이는 가장 작은 것들에서도 종종 실수하는 사람들의 추정을 억제해야 함을 보여 준다.

원주석

29절 카드 ↗

29. This also hath proceeded from Jehovah of hosts. This passage is explained by some, as if The Prophet had said that the science of agriculture proceeded from the Lord; but I consider it to be the application of what goes before. Having pointed out the wisdom of God, even in the smallest matters, he bids us, in like manner, raise our eyes to higher subjects, that we may learn to behold with greater reverence his wonderful and hidden judgments. A passing observation on the 26 th verse may be made, and indeed ought to be made, that not only agriculture, but likewise all the arts which contribute to the advantage of mankind, are the gifts of God, and that all that belongs to skillful invention has been imparted by him to the minds of men. Men have no right to be proud on this account, or to arrogate to themselves the praise of invention, as we see that the ancients did, who, out of their ingratitude to God, ranked in the number of the gods those whom they considered to be the authors of any ingenious contrivance. Hence arose deification and that prodigious multitude of gods which the heathens framed in their own fancy. Hence arose the great Ceres, and Triptolemus, and Mercury, and innumerable others, celebrated by human tongues and by human writings. The Prophet shews that such arts ought to be ascribed to God, from whom they have been received, who alone is the inventor and teacher of them. If we ought to form such an opinion about agriculture and mechanical arts, what shall we think of the learned and exalted sciences, such as Medicine, Jurisprudence, Astronomy, Geometry, Logic, and such like? Shall we not much more consider them to have proceeded from God? Shall we not in them also behold and acknowledge his goodness, that his praise and glory may be celebrated both in the smallest and in the greatest affairs? return to ' Top of Page ' Isaiah Isa 27 Isaiah Isa Isaiah Isa 29 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 28". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ isaiah-28.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-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowled

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bible-text/isa-28-29

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"이것도 만군의 여호와께서 나왔다." 이 구절은 어떤 이들이 설명하듯이 선지자가 농업이 주에게서 나왔다고 말한 것으로 이해된다. 그러나 나는 이것을 앞의 것의 적용으로 본다. 가장 작은 것들에서도 하나님의 지혜를 지적하고 나서, 그분의 놀랍고 숨겨진 심판들을 더 경외심을 가지고 바라보도록 더 높은 주제로 눈을 들어 보라고 한다. 26절에 대해 지나가는 관찰을 할 수 있다. 농업만이 아니라 인류에게 유익을 가져다주는 모든 기술도 하나님의 선물이며, 재주 있는 발명에 속하는 모든 것이 그분에 의해 사람들의 마음에 주어졌다는 것이다. 사람들은 이 때문에 자랑스러워하거나 발명의 공을 자신에게 돌릴 권리가 없다. 우리가 농업과 기계 기술에 대해 그런 견해를 가져야 한다면, 의학, 법학, 천문학, 기하학, 논리학 같은 학식 있고 고상한 과학에 대해서는 무엇을 생각해야 하겠는가? 그것들이 하나님에게서 나왔다고 더더욱 생각해야 하지 않겠는가? 그것들에서도 그분의 선하심을 보고 인정해야 한다. 가장 작고 가장 큰 것에서도 그분의 찬양과 영광이 찬양받아야 한다.

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