언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 이사야 › 31장

주석[칼빈] — 이사야 31장 · 애굽이 아닌 여호와

요약
칼빈 주석 · 섹션 9개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 30장32장 →

1절 카드 ↗

1. Woe to them that go down to Egypt. He again returns to the subject which he had handled at the beginning of the former chapter; for he still cries loudly against the Jews, whose ordinary custom it was, in seasons of danger, to resort, not to the Lord, but to the Egyptians. We have formerly explained why this was so highly displeasing to God. To state the matter briefly, there are two reasons why the Prophet reproves this crime so severely. The first is, because it is impossible for us to place confidence for our salvation in creatures, and at the same time in God; for our eyes must be withdrawn from him as soon as they are directed to them. The second reason is, God had expressly forbidden them to enter into alliance with the Egyptians. ( Deuteronomy 17:16 .) To sinful confidence was added rebelliousness, as if they had resolved to provide for their safety by despising God, and by disobeying his will. We must therefore look at the source of this evil, if we wish to understand fully the Prophet’s meaning. There was also a peculiar reason, as we have formerly remarked, why the Lord wished the Jews to have no intercourse with the Egyptians. It was, lest that wicked alliance should obliterate the remembrance of the redemption from Egypt, and lest they should be corrupted by the superstitions and sinful idolatry of the Egyptians. Yet these arguments were regarded by them as of no weight; and, though God had forbidden it, this did not hinder them from continually applying to them for assistance, and imagining that their assistance was a shield which defended them against the arm of God. Consequently, there are good reasons why the Prophet exclaims so earnestly against such madness. Even on the ground that God had forbidden it, their “going down into Egypt” deserved to be severely blamed; but it was still more intolerably criminal, that by false confidence they bestowed on mortal men the glory which was due to God. In order to make it still more clear that in this manner they defraud God of his right, he not only accuses them of having relied on the Egyptians, but likewise brings a charge against them, on the other hand, that They have not looked to the Holy One of Israel. Here appears more clearly the reason why that treachery of the Jews is so sharply reproved by Isaiah; for in other respects God does not disapprove of our using lawful remedies, just as we eat bread and other kinds of food which were intended for our use. Thus if any person, placed in danger, employ means which were not forbidden, but which are customary and lawful, provided that he do not at all deny the power of God, he certainly ought not to be blamed; but if we are so strongly attached to outward means, that we do not at the same time seek God, and if, through distrust of his promises, we resort to unlawful methods, this is worthy of condemnation and abhorrence. The word look is frequently employed in Scripture to denote this confidence; for we commonly turn our eyes towards that quarter from which we expect assistance. In a word, we are here taught that we ought to place our trust for salvation in none other than in God alone, that, relying on his promises, we may boldly ask from him whatever is desirable. He undoubtedly permits us to use all things which he intended for our use, but in such a manner that our minds must be entirely fixed on him. When he calls God “the Holy One of Israel,” he presents in a striking light the wickedness and ingratitude of the people, who, after having been taken under God’s protection and guardianship, despised such a protector and guardian of their salvation, and ran eagerly after their own lusts. By immediately adding, neither have they sought Jehovah, he shews that neither the power, nor the goodness, nor the fatherly kindness of God, could keep them in the discharge of their duty. In the present day, since he invites us not less kindly to come to him, we offer a grievous insult to him if we look to any other, and do not resolve to trust in him alone; and everything that shall turn away and withdraw our minds from God will be to us like “Egypt.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-1

Source

선지자는 앞 장 첫 부분에서 다룬 주제로 다시 돌아간다. 위험한 때에 주님이 아닌 이집트인들에게 의지하는 것이 유대인들의 일상적인 관습이었으므로, 그는 여전히 크게 그들에게 외친다. 왜 이것이 하나님을 심히 불쾌하게 했는지 앞서 설명했다. 간략히 말하면 선지자가 이 죄를 그토록 심하게 책망하는 데는 두 가지 이유가 있다. 첫째, 피조물에게 구원을 위한 신뢰를 두면서 동시에 하나님을 신뢰하는 것은 불가능하다. 우리 눈이 그것들을 향하는 순간 그분에게서 멀어지기 때문이다. 둘째, 하나님은 이집트와 동맹을 맺는 것을 명시적으로 금하셨다(신 17:16). 죄악된 신뢰에 반역함이 더해졌다. 마치 하나님을 멸시하고 그분의 의지에 불순종함으로 자신들의 안전을 확보하기로 결심한 것처럼. 더불어 특별한 이유도 있었다. 그 사악한 동맹이 이집트에서 구원받은 기억을 지워버리지 않도록, 또한 이집트인들의 미신과 죄악된 우상숭배에 오염되지 않도록, 주님은 유대인들이 이집트인들과 교제하지 않기를 원하셨다. 그러나 이 논거들이 아무런 무게를 갖지 못했다. 하나님이 금하셨는데도 그들이 계속 도움을 요청하고 그 도움이 하나님의 팔을 막는 방패라고 상상하지 않게 할 수 없었다. 결과적으로 선지자가 그토록 광기에 크게 외치는 것이 당연하다. "이스라엘의 거룩한 이를 바라보지 않으며." 선지자가 그들에게 이집트인들을 의지했다고 비난할 뿐 아니라 반면에 여기서 고발한다는 것이 분명히 드러난다. 하나님은 우리가 합법적인 치료책을 사용하는 것을 승인하시지 않는다는 것이 아니다. 마치 우리 사용을 위해 의도된 빵과 다른 종류의 음식을 먹듯이. 따라서 위험에 처한 자가 금지되지 않은 일상적이고 합법적인 수단을 사용하되 하나님의 능력을 전혀 부인하지 않는다면, 비난받지 않아야 한다. 그러나 우리가 외적 수단에 너무 강하게 집착하여 동시에 하나님을 구하지 않고, 그분의 약속을 불신하여 금지된 방법에 의존한다면 이것은 비난과 혐오를 받을 만하다. "바라본다"는 말은 우리가 도움을 기대하는 방향으로 눈을 돌리는 것을 나타내는 데 성경에서 자주 사용된다. 한 마디로 여기서 우리는 하나님만 안에서 구원을 신뢰해야 한다는 것을 배운다. 그분의 약속을 의지하여 바람직한 것은 무엇이든 담대하게 그분에게 구해야 한다.

원주석

2절 카드 ↗

2. Yet he also is wise. By calling God “wise,” he does not merely bestow on him the honor of an attribute which always belongs to him, but censures the craftiness of those whom he saw to be too much delighted with their own wisdom. He said a little before, ( Isaiah 29:15 ,) that they “dug caves for themselves,” when they thought that, by hidden plans and secret contrivances, they avoided and deceived the eyes of God. He now pours witty ridicule on this madness, by affirming that, on the other hand, wisdom belongs also to God; indirectly bringing against them the charge of believing that they could shut God’s mouth as not knowing their affairs. As if he had said, “What shall become of your wisdom?” Will the effect of it be that God shall cease to be “wise?” On the contrary, by reproving your vanity, he will give practical demonstration that “he taketh the wise in their own craftiness.” ( Job 5:13 ; 1 Corinthians 3:19 .) We may draw from this a general doctrine, that they who shelter themselves under craftiness and secret contrivances, gain nothing but to provoke still more the wrath of God. A bad conscience always flees from the judgment of God, and seeks lurking-places to conceal itself. Wicked men contrive various methods of guarding and fortifying themselves against God, and think that they are wise and circumspect, even though they be covered only with empty masks; while others, blinded by their elevated rank, despise God and his threatenings. Thus, by declaring that “God is also wise,” the Prophet wounds them painfully and sharply, that they may not lay claim to so great craftiness as to be capable of imposing on God by their delusions. He will arise against the house of the evil-doers. As they did not deserve that he should reason with them, he threatens that they shall feel that God has his arguments at his command, for ensnaring transgressors. First, they did not think that God has sufficient foresight, because he did not, according to the ordinary practice of the world, provide for their safety amidst so great dangers, and because they considered all threatenings to be empty bugbears, as if they had it in their power by some means to guard against them. Hence arises their eagerness to make every exertion, and their hardihood to plot contrivances. He therefore threatens that God will take revenge on so gross an insult, and that he has at his command the means of executing what he has promised; and that no schemes, inventions, or craftiness can overthrow the word of God. Of the workers of vanity. (317) He gives them this appellation, because they wished to fortify themselves against the hand of God by a useless defense; that is, by the unlawful aid of the Egyptians. Formerly, it might be thought that he silently admitted their claim to the appellation of “wise men,” by contrasting them with the wisdom of God; but now he scatters the smoke, and openly displays their shame and disgrace. This teaches us that there is nothing better than to renounce our own judgment, and to submit entirely to God; because all that earnest caution by which wicked men torture themselves has no solidity, but, on the contrary, as if on purpose, provokes the wrath of God by the deceitful contrivances of the flesh. (317) “Of them that work iniquity.” — Eng. Ver. FT574 “Return to him against whom you have entertained deep thoughts; in the same manner as you revolted, and have still revolted, from him, return now to him.” — Jarchi . Among the commentators who belonged to the Hebrew nation, or wrote in the Hebrew language, Jarchi was probably held, on the ground of the first part of his paraphrase, to support that view which our Author condemns; but the second part of it, beginning with “in the same manner as” approaches very closely to the Reformer’s own words. — Ed FT575 Piscator and others construe לאשר ( lăăshĕr ) as equivalent to אשר ממנו אליו , (ē lāiv ăshĕr mĭmmĕnnū ,) “to him from whom.” Vitringa does not reject this exposition, which he acknowledges to be supported by an analogous use of מאשר , ( mēăshĕr ,) in Ruth 2:9 ; but he pronounces the rendering, “according as.” to be more elegant and probably more correct. Modern critics, however, approve of the meaning given in our common version. “The syntax may be solved either by supposing ‘to him’ to be understood, and giving לאשר ( lăăshĕr ) the sense of ‘with respect to whom,’ or by assuming that, as both these ideas could be expressed by this one phrase, it was put but once in order to avoid the tautology.” — Alexander . The other mode of resolving the syntax, by bringing out the sense, “to him from whom,” appears to adhere more closely to the usage of the Hebrew language. — Ed FT576 העמיקו סרה ( hĕgnĕmīkūsārāh ) literally signifies, “they have deepened revolt;” and Professor Alexander justly remarks that the substitution of the second person for the third, in the ancient versions, and in Barnes, (ye have revolted), is wholly arbitrary. — Ed FT577 “ Enfans rebelles ;” — “Rebellious children.” FT578 “ Et pourtant il marque la repentance par les fruits ;” — “And therefore he points out repentance by the fruits.” FT579 See Commentary on Isaiah , vol. 1 p. 118 FT580 That is, he does not follow the ancient versions, by viewing it as an adjective, qualifying the word “hands,” — “your sinful hands.” — Ed FT581 לא איש ( lōīsh ,) not of a man, that is, of one who is totally different from a man. The word לא ( lō ) often unites with a substantive, so as to form one word, which shall bear a quite different and even opposite meaning; as תהו לא דרך ( tōhūlōdĕrĕch ‘desolation not-a-way,’ that is, ‘an impassable way.’ Psalms 107:40 ; and לא שם לו , ( lōshēm lō ,) ‘he shall have not-a-name,’ that is, ‘he shall have public disgrace.’ ( Job 18:17 .)” — Rosenmüller . “An Hebrew idiom; of one far different from a man, viz., an angel.” — Stock FT582 “And his young men shall be discomfited. (Heb. for melting or tribute.)” — Eng. Ver. FT583 “And he shall pass over to his stro

Pericope (part_of)

절 (explains)

bible-text/isa-31-2

Source

"그러나 그도 지혜로우시니." 하나님을 "지혜롭다"고 부름으로 단순히 그분에게 항상 속하는 속성의 영예를 드리는 것이 아니라, 자신의 지혜를 너무 좋아하는 자들의 교활함을 책망한다. 조금 전에 그는 "그들이 자신들을 위해 동굴을 팠다"고 말했다(사 29:15). 숨겨진 계획과 비밀스러운 꾀로 하나님의 눈을 피하고 속일 수 있다고 생각했을 때이다. 그는 이제 이 광기에 재치 있는 비웃음을 쏟아낸다. 반면에 지혜가 하나님께도 속한다고 주장함으로써이다. 그들이 자신들의 일을 모르는 것처럼 하나님의 입을 닫을 수 있다는 믿음을 그들에게 반대하여 간접적으로 고발한다. "너희 지혜는 어떻게 되겠느냐? 그 결과가 하나님이 '지혜롭기를' 멈추는 것이겠느냐? 반대로 너희 허영을 꾸짖으심으로 그가 실제로 '지혜로운 자를 그들의 교활함 가운데 잡으신다'는 것을 증명하실 것이다"(욥 5:13; 고전 3:19). 이에서 교활함과 비밀스러운 꾀로 자신을 보호하는 자들은 하나님의 진노를 더욱 자극하는 것 외에 아무것도 얻지 못한다는 일반 교훈을 끌어낼 수 있다. 나쁜 양심은 항상 하나님의 심판에서 도망치고 자신을 숨길 피난처를 찾는다. 악한 자들은 하나님을 막아 자신들을 요새화하는 다양한 방법을 고안하고 빈 가면으로만 덮여 있어도 자신들이 지혜롭고 신중하다고 생각한다. 반면 다른 자들은 높은 지위에 눈이 멀어 하나님과 그분의 위협들을 멸시한다. "또한 재앙을 이끌어 내시며." 그는 하나님이 범죄자들을 올무로 잡기 위한 논거들을 명령하고 계신다고 위협한다. 따라서 하나님이 그토록 심한 모욕에 복수하실 것이며, 그분이 약속하신 것을 실행할 수단을 명령하고 계신다고 위협한다. 어떤 계획도 발명품도 교활함도 하나님의 말씀을 뒤엎을 수 없다.

원주석

3절 카드 ↗

3. And surely the Egyptian is a man, and not God. It may be thought that Isaiah here brings forward nothing but what is common and beyond all doubt; for who ever imagined that the Egyptians were not “men,” and must be put in the place of “God?” There is indeed no debate on this point, and it is openly acknowledged; but when it is found necessary to reduce it to practice, men are altogether dull of apprehension, or remain uncertain about that which they formerly appeared to know and firmly to believe. They exalt themselves as highly, and claim as much for themselves, as if they did not believe that they are men, and did not think that they ought to obey God. This is the reason why Scripture so frequently warns “not to trust in men, than whom nothing can be more vain.” ( Psalms 146:3 .) “Cursed is he who trusteth in man, and relieth on an arm of flesh.” ( Jeremiah 17:5 .) Yet we see both princes and men of ordinary rank contrive and resolve in such a manner as if they could establish for a hundred years all that they contrived, and could subject heaven, sea, and earth, and could regulate and dispose everything according to their will. When we perceive in men such pride and arrogance, we need not wonder that the Prophet exclaims that “the Egyptians are men, and not God;” for the Jews ascribed to them what ought to be ascribed to God, the defense and preservation of the Church, which God claims for himself alone, and does not allow to be given to another. Isaiah therefore indirectly censures that contempt of God and wicked confidence by which they are swelled with pride. Here we see how great a difference there is between God and men; for men have no power in themselves but what God has granted to them. If we were reasoning about the nature and excellence of man, we might bring forward the singular gifts which he has received from God; but when he is contrasted with God, he must be reduced to nothing; for nothing can be ascribed to man without taking it from God. And this is the reason why we cannot agree with the Papists, when we argue about the cause of salvation, freewill, the value of works, and merits; for since on this subject God is contrasted with man, we must take from God whatever is attributed to man. But they make a division between man and God, so as to assign one part to God, and another part to man; while we say, that the whole and undivided cause of salvation must be ascribed to God, and that no part of it can be attributed to another without detestable sacrilege. In a word, let us learn that in such a contrast nothing worthy of praise can be left for man. And their horses are flesh and not spirit. By the word flesh he means weakness and frailty; for what is there in “flesh” but corruption? He speaks of “horses,” but to the Egyptians also belongs a weakness of the same or of a kindred nature; as if he had said that they, and all their forces, have nothing that is solid or permanent. Although the Egyptians had a soul as well as a body, yet, so far as they were creatures, and dwelt in a frail tabernacle, they must hold an inferior rank; as if he had said, that they do not possess heavenly or spiritual power; as it is said also in the Psalm, “Do not trust in princes; for their breath shall go out, and they shall return to their earth.” ( Psalms 146:3 .) So far as relates to “horses,” the word “flesh” applies to them with greater propriety; but it is not wonderful that men are sent to learn from rottenness how frail they are. As soon as Jehovah shall stretch out his arm. From this threatening we may draw a universal doctrine, that this wickedness shall not pass unpunished; for the Lord will not suffer men with impunity to give to creatures the honor due to him, or to rely on the assistance of men with that confidence which ought to be placed on him alone. He therefore threatens those who shall yield assistance and give occasion to false confidence, as well as those who shall make use of their assistance and rely on it for their safety. And if the Lord cannot endure this wicked confidence, where nothing more than temporal safety is concerned, how much less will he endure those who, in order to obtain eternal salvation, contrive various aids according to their own fancy, and thus elevate the power of men, so as to ascribe to it the place and authority of God. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-3

Source

"이집트인은 하나님이 아니요 사람이라." 이사야가 여기서 모든 이가 의심할 여지 없이 알고 있는 것 외에 아무것도 제시하지 않는다고 생각될 수 있다. 이집트인들이 "사람"이 아니고 "하나님"의 자리에 두어야 한다고 상상한 사람이 있었겠는가? 이 점에 대한 논쟁이 없고 공개적으로 인정된다. 그러나 실천으로 옮겨야 할 때 사람들은 완전히 우둔하거나 전에 알고 굳게 믿는 것처럼 보였던 것에 대해 여전히 확신하지 못한다. 그들은 자신들이 사람인 것을 믿지 않고 하나님께 복종해야 한다고 생각하지 않는 것처럼 스스로를 최대한 높이고 주장한다. 이것이 성경이 "사람들을 신뢰하지 말라, 그보다 더 헛된 것은 없다"고 그토록 자주 경고하는 이유이다(시 146:3). "사람을 신뢰하고 혈육의 팔에 의지하는 자는 저주를 받으리라"(렘 17:5). 그러나 우리는 군주들과 일반 사람들 모두가 마치 그들이 고안하는 것을 백 년 동안 확립할 수 있고 하늘과 바다와 땅을 지배할 수 있고 모든 것을 자신들의 의지에 따라 규정하고 처리할 수 있는 것처럼 고안하고 결정하는 것을 본다. 사람들에게서 그런 교만과 오만을 인식할 때 선지자가 "이집트인들은 사람이요 하나님이 아니라"고 외치는 것이 이상하지 않다. 유대인들이 교회의 방어와 보존을 그들에게 돌렸기 때문이다. 하나님이 자신만을 위해 주장하시고 다른 이에게 주어지는 것을 허락하지 않으시는 것이다. 따라서 이사야는 그들이 부풀어 있는 하나님에 대한 경멸과 악한 확신을 간접적으로 책망한다. 여기서 하나님과 사람 사이의 차이가 얼마나 큰지 알 수 있다. 사람들은 하나님이 그들에게 허락하신 것 외에는 그들 안에 아무 능력이 없다. "그들의 말들은 영이 아니요 육이라." "육"이라는 말로 그는 약함과 덧없음을 의미한다. "영"은 하늘의 능력을 나타낸다. 이집트인들과 그들의 모든 군사력이 견고하거나 영구적인 것이 아무것도 없다고 말한다. 이집트인들이 영혼과 육체 모두를 가졌지만, 그들이 피조물이고 허약한 장막에 거한다는 한에서 열등한 지위를 가져야 한다. 그들이 하늘의 또는 영적 능력을 소유하지 않는다는 의미이다. "그분이 그분의 팔을 뻗으시는 즉시." 이 위협에서 우리는 이 악함이 처벌받지 않고 지나치지 않을 것이라는 보편적 교훈을 이끌어낼 수 있다. 사람들이 그분께 속한 영예를 피조물에게 주거나 그분만에게 두어야 하는 신뢰로 사람들의 도움을 의지해도 주님이 벌하시지 않을 리 없다. 따라서 그분은 도움을 주고 거짓된 신뢰에 기회를 준 자들과 그 도움을 이용하고 구원을 위해 의지한 자들 모두를 위협하신다.

원주석

4절 카드 ↗

4. For thus hath Jehovah said to me. The Prophet adds this verse, that it may not be thought that the Lord leaves us destitute of necessary means; for if, while he forbids us to place our confidence in creatures, he did not promise us any assistance, we might complain that he gave ground for despair, and not for consolation; as we saw, a little before, that men are more careful and attentive than they ought to be, because they think that they will be deficient in thoughtfulness, if they rest satisfied with God alone, and abstain from forbidden means. He therefore takes away every excuse, when he promises that he will be a faithful guardian to us; for what pretense can be left, if we despise the salvation which he offers to us of his own accord? It is therefore as if he had said, “The Lord assists, and will assist; he forbids you to ask assistance from the Egyptians.” By comparing himself to a lion , a very powerful animal and keenly bent on prey, he employs a very appropriate comparison, to shew that he is in the highest degree both able and willing to defend us. In the second part of the comparison, the Prophet dwells largely on the great eagerness with which the Lord takes hold of his people, keeps them near himself, preserves them from being carried off, and defends them against all dangers; while he also points out that strength and power which no arms and no forces can resist. Now, it is impossible that comparisons should hold on every point, nor is it necessary, but they ought to be suitable to the subject which is handled. Since therefore we know that the Lord loves us so much and takes such care of us, must we not be worse than mad if we despise him, and seek other aids, which will not only be useless but destructive to us? return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-4

Source

"여호와께서 내게 이같이 말씀하시되." 선지자는 이 구절을 덧붙이는데, 주님이 피조물에게 우리 신뢰를 두는 것을 금하시면서 아무 도움도 약속하지 않으신다면 그분이 위로가 아닌 절망의 근거를 주신다고 불평할 수 있기 때문이다. 따라서 그분은 우리에게 신실한 수호자가 되신다고 약속하실 때 모든 핑계를 제거하신다. 그분이 자발적으로 제공하시는 구원을 우리가 멸시한다면 어떤 핑계가 남을 수 있겠는가? "사자"와 비교하는 것은 그분이 우리를 방어할 능력이 있고 기꺼이 하신다는 것을 최고 수준으로 보여 주는 매우 적절한 비유이다. 비유의 둘째 부분에서 선지자는 주님이 그분의 백성을 붙잡으시고 가까이 두시고 끌려가는 것에서 보존하시고 모든 위험에서 방어하시는 엄청난 열성에 대해 크게 말한다. 또한 어떤 무기도 어떤 군사력도 저항할 수 없는 힘과 능력을 지적한다. 주님이 우리를 그토록 사랑하시고 그토록 돌보신다는 것을 알 때 우리가 그분을 멸시하고 우리에게 쓸모없을 뿐 아니라 파괴적인 다른 도움을 구한다면 미치광이보다 더 나쁘지 않겠는가?

원주석

5절 카드 ↗

5. As birds that fly. This is the second comparison, by which the Prophet shews how great care the Lord takes of us, and how earnestly he is bent on making us happy. It is taken from birds , which are prompted by astonishing eagerness to preserve their young; for they almost kill themselves with hunger, and shrink from no danger, that they may defend and preserve their young. Moses makes use of the same comparison when, reproaching the people for their ingratitude, he compares the Lord to an eagle “laying her nest, spreading her wings, and fluttering over her young.” ( Deuteronomy 32:11 .) Christ also remonstrates with Jerusalem, “How often would I have gathered thy children together, as a hen gathereth her chickens, and ye would not!” ( Matthew 23:37 .) The sum of this passage is, that the Lord will be sufficiently powerful to defend his people, for whom he has a special love and a peculiar care. What Moses relates that God did, Isaiah promises that he will always do; for he will never forsake those whom he has once received into his favor. Lest any one therefore should imagine that this statement related only to the men of a single age, he expressly declares that God will spread his wings to defend Jerusalem. Nor is it unnecessarily that he mentions not only Mount Zion but its hill ; for on that “hill” was built the temple in which God desired that men should call upon him. Wherever therefore the worship of God is pure, let us know that salvation will be certain; for men cannot call upon him in vain. “Let us be his people, and, on the other hand, he will be our God.” ( Leviticus 26:12 .) return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-5

Source

"날개를 폈다 오가는 새들같이." 이것은 주님이 우리를 얼마나 크게 돌보시는지, 그분이 우리의 행복을 이루는 데 얼마나 열심이신지 보여 주는 두 번째 비유이다. 자신들의 새끼를 보존하려는 놀라운 열성에 이끌리는 새들에게서 취한 것이다. 그들은 거의 굶주림으로 자신들을 죽이고 어떤 위험도 피하지 않으면서 새끼를 방어하고 보존한다. 모세도 같은 비유를 사용하여 그들의 배은망덕에 대해 백성을 책망하며 주님을 "그 보금자리에 앉아 날개를 펴고 새끼 위에 나는 독수리"에 비유한다(신 32:11). 그리스도도 예루살렘에 반박하신다. "암탉이 그 새끼를 날개 아래에 모음같이 내가 몇 번이나 너의 자녀를 모으려 하였으나 너희가 원하지 아니하였도다!"(마 23:37). 이 구절의 요점은 주님이 특별한 사랑과 특별한 보살핌을 가지신 그분의 백성을 방어하기에 충분히 능력 있으시다는 것이다. 모세가 하나님이 하셨다고 말하는 것을 이사야는 그분이 항상 하실 것이라고 약속한다. 그분이 한번 자신의 호의로 받아들이신 자들을 결코 버리지 않으실 것이기 때문이다. 이 진술이 단지 한 시대의 사람들에만 관련된다고 상상하지 않도록 그는 하나님이 예루살렘을 방어하기 위해 날개를 펼치실 것이라고 명시적으로 선언한다. 하나님이 그곳에서 사람들이 자신을 부르기를 원하셨던 성전이 세워진 것이 그 "언덕"이었으므로 시온산뿐 아니라 그 "언덕"을 언급하는 것은 불필요하지 않다. 따라서 하나님의 예배가 순수한 곳에서는 구원이 확실할 것임을 알자. 사람들이 그분을 헛되이 부를 수 없기 때문이다.

원주석

6절 카드 ↗

6. Return. This verse is explained in various ways; for the Hebrew commentators explain it thus, “Return to the Lord, for you have multiplied revolts.” But, in my opinion, the meaning is more simple: “Return according as you have made a deep revolt; (318) for לאשר ( lăăshĕr ) is, I think, employed in the same sense as כאשר ( kăăshĕr ), “according as.” (319) He means that the aggravated nature of their wickedness does not shut the door against them from returning to God, if they repent; that, although they have been sunk into the deepest wickedness, still God will pardon them. Yet, at the same time, he makes use of this spur to stimulate them to earnest grief and hatred of their sins, that they may not carelessly and lightly, as frequently happens, aim at a half repentance. He therefore bids them consider attentively with what fearful destruction they have cast themselves down to hell, that they may abhor themselves on account of their aggravated transgressions. It ought first to be observed, that the Prophet does not lessen the guilt of the people. They who need to be brought back to the Lord must first be made to have a deep and painful conviction of their guilt; for they who flatter themselves in their iniquities are very far from obtaining pardon, and therefore there is nothing better than to lay open the alarming nature of the disease, when a remedy must be applied. Yet, that their hearts may not be led to despair, they must be encouraged and comforted by holding out to them the mercy of God; for Satan aims at nothing else than to cut us off from all hope of pardon. Accordingly, Isaiah declares that, although by their wickedness they have sunk down to hell, God is ready to forgive; for not in vain does the Lord invite us to repentance, but he likewise offers pardon. Hence also, to such exhortations the Scripture always adds promises of grace, that, whenever we are called to repentance, we may know that the hope of pardon is also held out to us. As you have made a deep revolt. Instead of this rendering, the word עמק , ( gnāmăk ,) which signifies to be deep, is explained by some as meaning to multiply and the metaphor is supposed to be borrowed from heaps, “As you have heaped up your sins, so return now.” But I prefer the former exposition. סרה ( sārāh ) signifies “revolt.” Others explain it to mean here “depravity,” but the word “revolt” is more appropriate. The Prophet therefore invites them to return to the Lord. (320) O children of Israel. In calling them by this name, he does not intend to shew them respect, but reproaches them for their ingratitude; for they were degenerate sons (321) who had revolted from the faith and obedience of their fathers, and therefore this title contains an indirect reproach. Yet he means that the Lord had not forgotten the covenant which he made with their fathers, though they had departed widely from him by their treachery; for he declares, that he will acknowledge them to be “the children of Israel,” and will fulfill all that he promised to Abraham and the other patriarchs, if they return to him with all their heart. (318) Bogus footnote (319) Bogus footnote (320) Bogus footnote (321) Bogus footnote return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-6

Source

"돌아오라." 이 구절은 다양하게 해석된다. 히브리 주석가들은 이렇게 설명한다. "주님께 돌아오라, 너희가 반역을 많이 했기 때문이다." 그러나 내 생각에 의미는 더 단순하다. "너희가 깊이 반역한 대로 돌아오라." לאשר는 כאשר와 같은 의미로 "~대로"로 사용된다고 생각한다. 그는 악함의 심화된 성격이 그들이 회개한다면 하나님께 돌아오는 것을 막지 않는다는 것을 의미한다. 그들이 가장 깊은 악함에 빠졌어도 하나님이 그들을 용서하실 것이다. 그러면서도 그는 죄에 대한 진지한 슬픔과 혐오를 일으키기 위해 이 격려를 사용하여 자주 일어나는 것처럼 부주의하고 가볍게 절반의 회개를 목표로 하지 않게 한다. 따라서 그들이 지옥으로 스스로를 끌어내린 얼마나 두려운 파멸인지 주의 깊게 고려하도록 명하여 가중된 죄들로 인해 자신을 혐오하게 한다. 선지자가 백성의 죄책을 감소시키지 않는다는 것을 먼저 관찰해야 한다. 주님께 돌아와야 하는 자들은 먼저 자신의 죄책에 대한 깊고 고통스러운 확신을 가져야 한다. 자신의 죄악들을 가볍게 여기는 자들은 용서를 받기에 매우 먼 것이다. 따라서 치료책이 적용되어야 할 때 병의 두려운 성격을 드러내는 것보다 나은 것이 없다. 그러나 그들의 마음이 절망으로 이끌리지 않도록 하나님의 긍휼을 제시함으로 격려하고 위로해야 한다. 사탄은 우리를 용서의 모든 소망에서 끊어내는 것 외에 다른 것을 목표로 하지 않기 때문이다. 따라서 이사야는 그들이 악함으로 지옥까지 내려갔지만 하나님이 용서하실 준비가 되어 있다고 선언한다. "이스라엘 자손들아." 이 이름으로 그들을 부르는 것은 그들에게 존경을 보이려는 것이 아니라 그들의 배은망덕을 책망한다. 그들은 아버지들의 믿음과 순종에서 반역한 타락한 자들이었기 때문이다. 그러므로 이 칭호에는 간접적인 책망이 담겨 있다. 그러나 그는 그들이 자신의 배신으로 그분에게서 크게 벗어났지만 주님이 아버지들과 맺으신 언약을 잊지 않으셨음을 의미한다.

원주석

7절 카드 ↗

7. For in that day. He continues the subject which he began in the former verse. Yet there is this difference, that in the former verse he exhorted to repentance, but now he points out the fruits of repentance, which, we know, is the customary way of teaching in Scripture; for, since repentance is concealed within us, and has its root in the heart, it must be made known by the practical result, and by works, as “a tree shews by its fruits” ( Matthew 7:17 ) its inherent goodness; and therefore he points out repentance by works which are the fruit of it. (322) Shall cast away the idols. When he speaks of “idols” only, it is by a figure of speech frequently employed in Scripture, in which a part is taken for the whole; for the Prophet undoubtedly intended to speak of the whole of man’s conversion, but, as it would have been tedious to enumerate all the kinds, under one of them he includes all the rest. Now, the beginning of repentance is the change of the heart; and next we must come to outward fruits, that is, to works. Above all, we must observe the object which the Prophet had in view in discoursing about repentance. It was because the Lord had promised salvation near at hand; and, that they might be capable of it, he exhorts them to repentance. Hence it ought to be observed that, when we persevere in being wicked, we resist God by our wickedness, and thus restrain his grace from assisting us; and, therefore, that the way may be open for God’s assistance, he demands that we shall repent. He calls them The idols of his silver and the idols of his gold , because, as we have formerly seen, (323) they who sincerely repent are affected by deep grief for their sin, so that the traces of their superstitions, which are stamped with the highest dishonor of God, cannot be beheld by them without the greatest horror. On this account they abhor them, and do not dread the loss of “gold or silver,” to testify their conversion and their faith; for he who has sincerely renounced superstitions does not spare any expense in order to possess the pure worship of God. This is what the Prophet intended to express by calling them “gold and silver” rather than wood and stone. However excellent anything may be, the loss of it is a happy event when we are cleansed from such base and abominable pollutions. Those who retain them, though they profess to be Christians, shew that they are still involved in the remains of superstition; and hence it is evident that their hearts are not truly or completely reformed. In this matter we must listen to none of the excuses which we frequently hear from the lips of hypocrites, who cannot absolutely renounce idolatry, “What could I do? How could I live? I am aware that this revenue, this ‘gold,’ is detestable in the sight of God, because it arises from idolatry; but in some way or other my life must be supported.” Away with such fooleries! say I; for where the conversion of the heart is real, that which cannot be retained without insulting or dishonoring God is instantly thrown away. Which your own hands have made. The Prophet urges them to make a more full acknowledgment of their sin; for, when men are accused, they generally throw the blame on some other person, and do not willingly allow it to fall on themselves, or acknowledge that it is chargeable upon them; in like manner as the common people willingly accuse the priests, but no man is willing to acknowledge his own guilt. The Prophet therefore bids them look to “their own hands,” that they may know that they have committed so great a crime. He reminds them, at the same time, how grossly they have been deceived by their unbelief in making gods to themselves; and hence we ought to conclude that God rejects everything that is of our contrivance, and that he cannot accept as good that worship which has originated with ourselves. I consider חאט , ( chēt ,) sin , to be a noun; (324) as if he had said, “Whenever you behold idols, behold your guilt; acknowledge the proofs of your treachery and revolt; and if you are truly converted to God, shew it practically, that is, by throwing away idols and bidding adieu to superstitions; for this is the true fruit of conversion.” (322) Bogus footnote (323) Bogus footnote (324) Bogus footnote return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-7

Source

"그 날에." 그는 앞 구절에서 시작한 주제를 계속한다. 그러나 이 차이가 있다. 앞 구절에서 그는 회개를 권고했고 이제는 회개의 열매를 지적한다. 이것이 성경에서 가르치는 관습적인 방식임을 우리는 안다. 회개가 우리 안에 감추어져 마음에 뿌리를 두므로, 실질적인 결과와 행위로 알려져야 하기 때문이다. "우상들을 버리리라." 오직 "우상들"에 대해서만 말할 때 이것은 성경에서 자주 사용되는 표현으로 전체 대신 부분을 취하는 것이다. 선지자는 의심할 여지 없이 사람의 회심 전체에 대해 말하려 했지만, 모든 종류를 열거하는 것이 지루했을 것이다. 그는 하나 아래 나머지 모두를 포함한다. 이제 회개의 시작은 마음의 변화이다. 다음으로 외적 열매, 즉 행위로 나아가야 한다. 무엇보다 선지자가 회개에 대해 말하면서 가진 목적을 주목해야 한다. 주님이 가까이 구원을 약속하셨기 때문이다. 그들이 구원을 받을 수 있도록 그는 그들에게 회개를 권고한다. 따라서 우리가 악함에 계속 머물 때 우리는 우리 악함으로 하나님을 대적하고 그분의 은혜가 우리를 돕는 것을 억제한다는 것을 관찰해야 한다. 따라서 하나님의 도움의 길이 열리도록 그는 우리가 회개할 것을 요구하신다. "그의 금과 은의 우상들." 진정으로 회개하는 자들이 자신의 죄에 대한 깊은 슬픔을 느끼므로, 하나님의 최고 불명예로 찍힌 그들의 미신들의 흔적들을 최대의 공포 없이 볼 수 없다는 것을 앞서 보았다. 이 때문에 그들은 그것들을 혐오하고 자신들의 회심과 믿음을 증거하기 위해 "금이나 은"의 손실을 두려워하지 않는다. 미신들을 진정으로 포기한 자는 순수한 하나님의 예배를 소유하기 위해 어떤 비용도 아끼지 않는다. "너희 손이 만든 것." 선지자는 그들에게 자신들의 죄의 더 충분한 인정을 촉구한다. 사람들이 고발받을 때 일반적으로 다른 사람에게 죄를 돌리고 기꺼이 그것이 자신에게 돌아오도록 하거나 자신에게 책임이 있다고 인정하지 않는다. 따라서 선지자는 그들에게 "자신들의 손"을 보라고 명하여 그들이 그토록 큰 죄를 범했다는 것을 알게 한다. 동시에 자신들을 위해 신들을 만드는 불신앙으로 그들이 얼마나 심하게 기만당했는지 상기시킨다. 따라서 하나님은 우리 고안에서 나온 것은 무엇이든 거부하시며 우리 자신에서 시작한 예배를 선한 것으로 받아들이실 수 없다고 결론을 내려야 한다.

원주석

8절 카드 ↗

8. Then the Assyrian. The copulative ו ( vau ) is better translated as an adverb of time: “ Then the Assyrian shall fall down;” that is, “When you shall have turned to the Lord, and when your life shall testify a sincere repentance, then the enemy shall fall down;” for, as the Lord raised up the Assyrian to punish the Jews for their crimes, and especially for idolatry, so he promises that the Assyrians shall be brought down, when they shall have ceased to sin and worship idols. Hence he informs us, that our obstinacy is the reason why the Lord adds evil to evil, and doubles his strokes, and pursues us more and more; for we continually supply fresh materials to inflame his vengeance against us more and more. If therefore we wish that God’s chastisements should be less severe, if we wish that the enemies should fall to the ground and perish, let us endeavor to be reconciled to him by repentance; for he will speedily put an end to the chastisement, and will take away from enemies strength and power to injure us. By the sword not of a man. (325) The Prophet means that the deliverance of the Church is God’s own work, that the Jews may know that, although no earthly power is visible, God’s secret power is sufficient to deliver them. If therefore enemies are subdued, if their rage is restrained, let us know that it proceedeth from the Lord. By various methods, indeed, he represses the force and violence of wicked men, but by his own hand alone he delivers his Church; for, while the Lord makes use of human means, he preserves his own people miraculously and by extraordinary methods, which may be seen to have happened since the beginning of the world, and which we may even now behold, if we are not blind. And yet this does not hinder the Lord from employing his servants to deliver the Church; but he employs them in such a manner that his own hand is peculiarly and illustriously displayed in it. We know that this prediction of Isaiah was fulfilled when the Assyrian army was destroyed, and Sennacherib was put to flight; for “not by the arm of man” was he destroyed, but the Lord displayed his power, that it might be known that he alone is the deliverer of his Church. ( 2 Kings 19:35 ; Isaiah 37:36 .) By delivering Jerusalem at that time from the siege, God thus exhibited, as in a picture, spiritual redemption. He alone, therefore, will destroy our spiritual enemies. In vain shall we resort to other aids or remedies, or rely on our own strength, which is nothing; but let us have the direction and assistance of God, and we shall come off victorious. And his young men shall melt away. (326) He means that the power of the Lord displayed against the Assyrians will be so great that the hearts of young men, who in other circumstances are wont to be fierce, shall be altogether softened and melt like wax; for young men, having less experience than old men, are on that account more fierce and impetuous. God will easily restrain such fierceness, when he shall determine to deliver his people from the hands of their enemies. For this reason Isaiah has especially mentioned “young men;” as if he had said, “the very flower or strength.” (325) Bogus footnote (326) Bogus footnote return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-31-8

Source

"아시리아인이 넘어지리라." 접속사 ו는 시간의 부사로 "그때에"로 번역하는 것이 더 낫다. "그때에 아시리아인이 넘어지리라." 즉 "네가 주님께 돌이키고 네 삶이 진실한 회개를 증거할 때 그때에 원수가 넘어질 것이다." 주님이 유대인들의 죄들, 특히 우상숭배 때문에 아시리아인을 일으켜 벌하신 것처럼, 그들이 죄짓는 것과 우상을 예배하는 것을 멈출 때 아시리아인들이 내려앉을 것이라고 약속하신다. 따라서 우리의 완고함이 주님이 악에 악을 더하시고 치심을 배가하시며 더욱더 우리를 추격하시는 이유임을 알려 준다. 우리가 계속 새로운 재료를 공급하여 우리를 향한 그분의 복수를 더 불태우기 때문이다. 따라서 하나님의 채찍질이 덜 심하기를 원한다면, 원수들이 땅에 쓰러져 멸망하기를 원한다면 회개로 그분과 화해하려 애쓰자. 그분이 신속히 채찍질을 멈추시고 원수들에게서 우리를 해칠 힘과 능력을 빼앗으실 것이다. "사람의 칼이 아니라." 선지자는 교회의 구원이 하나님 자신의 역사라는 것을 의미한다. 유대인들이 어떤 지상의 능력도 보이지 않아도 하나님의 비밀스러운 능력이 그들을 구원하기에 충분하다는 것을 알도록. 따라서 원수들이 굴복되고 그들의 분노가 억제되면 그것이 주님에게서 비롯되었다는 것을 알자. 주님은 실로 인간적 수단을 사용하시지만 자신의 손으로만 교회를 구원하신다. 그분이 자신의 종들을 교회를 구원하는 데 사용하시지만 자신의 손이 그 안에서 특별히 탁월하게 나타나도록 그런 방식으로 사용하신다. "그의 청년들이 지쳐버리리라." 그는 아시리아인들에 대해 나타난 주님의 능력이 너무 커서 다른 상황에서는 사납게 구는 것이 관습인 청년들의 마음도 완전히 부드러워져 밀랍처럼 녹을 것이라는 의미이다. 따라서 이사야는 특별히 "청년들"을 언급했다. 마치 "꽃 또는 힘"을 말하는 것처럼.

원주석

9절 카드 ↗

9. He shall pass to his stronghold for fear. (327) He now speaks of Sennacherib himself, who, trembling, shall betake himself in base and shameful flight to his “stronghold” or fortress, Nineveh, as to his nest. ( 2 Kings 19:36 .) The Prophet adds that “his princes,” or military officers, whose duty it is to encourage the rest of the soldiers, will be so timid that they shall not venture to join the ranks or await the battle, but shall “flee away from the standard.” Saith Jehovah, who hath a fire in Zion. At length he declares that he is God’s herald in making this proclamation, that the Jews may not, as they are accustomed to do, dispute or hesitate as to the accomplishment of it, or afterwards forget so great a blessing, and ascribe it to fortune. If we read, as some do, Whose fire is in Zion, the meaning will be, that God has abundance of fiery power to consume his enemies. But I think that the relative אשר (ă shĕr ) is redundant, or that it should be rendered in the nominative case, “ Who shall be to him a fire;” for God is justly called “a fire,” in reference to the Assyrians, whom he will consume. When the Prophet calls him “a fire,” some consider it to refer to sacrifices; but such an interpretation appears to me to be feeble and unnatural. I have no doubt that he says either that “the Lord has a fire” to consume the Assyrian, or that “God himself is a fire,” and that he thus makes an implied comparison of the Assyrian to straw or chaff. He says that this “fire” is kindled and kept alive “in Zion and Jerusalem,” that is, in the midst of his people, in order to intimate that the persecution of the Church of God by wicked men shall not pass unpunished; for they shall one day feel that he is their Judge, and shall know by experience that he assists his people, who thought that they had been left without all assistance. In a word, against wicked men, who have maintained unceasing hostility against the Church, vengeance is prepared; and the Lord will not only avenge himself, but will also avenge his people. Let us therefore enjoy this consolation; and though it may appear as if we were defenceless and exposed to every danger, yet let us be fully convinced that the Lord will be “a fire” to our adversaries. (327) Bogus footnote return to ' Top of Page ' Isaiah Isa 30 Isaiah Isa Isaiah Isa 32 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 31". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ isaiah-31.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

Pericope (part_of)

절 (explains)

bible-text/isa-31-9

Source

"그가 두려워하여 그의 요새로 물러가리라." 그는 이제 산헤립 자신에 대해 말한다. 그가 자신의 "요새" 또는 성채인 니느웨로 비열하고 수치스러운 도망을 치며 떨면서 도망칠 것이다(왕하 19:36). 선지자는 나머지 병사들을 격려하는 것이 직무인 그의 "방백들" 또는 군 장교들도 대열에 합류하거나 전투를 기다리려 감히 하지 않고 "기 앞에서 도망칠" 만큼 너무 겁쟁이가 될 것이라고 덧붙인다. "시온에 불을 가지신 여호와의 말씀." 마침내 그는 자신이 하나님의 전령으로 이 선언을 하는 것임을 선언한다. 유대인들이 그것의 성취에 대해 다투거나 주저하거나 나중에 그토록 큰 복을 잊고 운에 돌리지 않도록. 어떤 이들이 읽는 것처럼 "시온에 불을 가지신 분"이라면 의미는 하나님이 원수들을 소멸시킬 풍부한 불의 능력을 가지신다는 것이다. 그러나 관계사 אשר가 불필요하거나 주격으로 읽혀야 한다고 생각한다. "그에게 불이 되실 분." 하나님은 자신이 소멸시키실 아시리아인들과 관련하여 "불"이라고 합당하게 불린다. 선지자가 "불"이라고 부를 때 어떤 이들은 제물에 관한 것이라고 생각하지만 그 해석은 나약하고 부자연스럽다. 그는 "주님이 아시리아인을 소멸시킬 불을 가지신다"거나 "하나님 자신이 불이시다"고 말하며, 아시리아인을 밀짚이나 겨에 암묵적으로 비교한다고 의심하지 않는다. 이 "불"이 "시온과 예루살렘에서", 즉 그분의 백성 가운데 켜지고 살아 있다고 말하는 것은 하나님의 교회를 악인들이 박해하는 것이 처벌받지 않을 수 없다는 것을 암시하기 위해서이다. 그들이 하루는 그분이 그들의 심판자임을 느낄 것이다. 교회를 대적하여 끊임없는 적대감을 유지한 악인들에게 복수가 준비되어 있다. 주님은 자신의 복수를 하실 뿐 아니라 자신의 백성의 복수도 하실 것이다. 따라서 이 위로를 즐기자. 우리가 마치 무방비 상태로 모든 위험에 노출된 것처럼 보일지라도, 주님이 우리 대적자들에게 "불"이 되실 것이라는 것을 충분히 확신하자.

원주석

← 30장32장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴