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주석[칼빈] — 이사야 32장 · 의로운 통치자

요약
칼빈 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 31장33장 →

1절 카드 ↗

1. Behold, a King shall reign. He means that God will still be gracious to his Church, so as to restore her entirely; and the best method of restoring her is, when good government is maintained, and when the whole administration of it is conducted with propriety, and with good order. This prediction undoubtedly relates to Hezekiah and his reign, under which the Church was reformed and restored to its former splendor; for formerly it was in a wretched and ruinous condition. Ahaz, who was a wicked and disgraceful hypocrite, had corrupted everything according to his own wicked dispositions, and had overturned the whole condition of civil government and of religion. ( 2 Kings 16:2 .) He therefore promises another king, namely, Hezekiah, whose power and righteousness shall restore the state of affairs which is thus wretched and desperate. In a word, he presents to us in this passage a lively picture of the prosperous condition of the Church; and as this cannot be attained without Christ, this description undoubtedly refers to Christ, of whom Hezekiah was a type, and whose kingdom he foreshadowed. In righteousness and judgment. Here he follows the ordinary usage of Scripture, which employs those expressions to denote good government; for by righteousness is meant equity and good government, and by judgment is meant that part of equity which upholds good men, and defends them from the assaults of the wicked. It is undoubtedly true that the duty of a good prince embraces a wider extent than “righteousness and judgment;” for his great aim ought to be to defend the honor of God and religion. But the ordinary usage of Scripture is, to describe the whole observation of the law by the works of the second table; for, if we refrain from acts of injustice, if we aid, as far as lies in our power, those who are oppressed by others, and, in a word, if we maintain brotherly kindness, we give evidence of the fear of God, from which such fruits spring and grow. From a part, therefore, the Prophet has described the whole. And princes shall rule. It is not without good reason that he likewise mentions nobles; (328) for it would not be enough to be a good prince, if he were not supported by upright ministers and counselors. Frequently has the condition of the people, under good princes, been very bad; as we read of Nerva, (329) under whose reign every kind of conduct was tolerated, so that many persons were far less favourably situated under his reign than under Nero; for the carelessness and indolence of a single individual gave freedom of action to many wicked men. It is therefore necessary that a king shall have good governors, who shall supply the place of eyes and hands, and aid him in the righteous exercise of his authority. If this be not the case, a good king cannot advance a step without being more or less retarded by other men; and unless rulers move with a harmony resembling that which we find in musical instruments, the government of a state cannot be carried on with advantage. On this subject, men ought to listen to the advice of Jethro, Moses’ father-in-law, to unite with him “able men fearing God, men of truth, and hating covetousness, and to appoint such men to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” ( Exodus 18:21 .) But at the present day, those who aid, or pander to their lusts, and who favor and flatter them, are promoted by kings to honors and high rank, which are bestowed on them as the just reward of their flattery or base servility. Nor ought we to wonder if we see, almost throughout the whole world, states thrown into confusion, ranks overturned, and all good government despised and set aside; for this is the just punishment of our iniquities, and we deserve to have such governors, since we do not allow God to rule over us. How shall this extraordinary kindness of God be enjoyed by men who are openly rebellious and profane, or by wicked hypocrites who cast God behind them, and cannot bear the yoke of Christ, through whom this prosperity and restoration of a declining Church is promised? (328) In our Author’s version, from which the heading of this paragraph is taken, he makes use of the word principes , which commonly means “rulers,” but sometimes also (as in the phrases, “ facile princeps, femina princeps ,”) denotes persons of high rank, or those who in any respect are highly distinguished. But here he employs the word proceres , “nobles;” and he does so evidently for the purpose of removing ambiguity, and of stating clearly that view which is contained in the conclusion of this sentence. — Ed . FT585 The singular mildness of the Roman Emperor Nerva, which made him personally beloved, was carried to such an excess as to impair the efficiency of his government, and compelled him to resign the throne to the able and excellent Trajan. On the other hand, Nero, whose name cannot be mentioned without awakening the remberance of his monstrous cruelty, held the reins with a firmer hand, and prevented the repetition of many disorders which had been committed under the reign of his amiable predecessor Nerva. — Ed FT586 “ Duquel il soit le chef .” FT587 “The heart also of the rash. (Heb. hasty.)” — Eng.Ver. “The heart also of the hasty.” — Stock FT588 This observation is founded on the Hebrew word נמהרים , ( nimharim ,) which our Author translates Fools, and which literally means Hasty. — Ed FT589 The allusion would be better brought out by rendering it, “The fool will speak folly.” — Ed FT590 Συμπάθεια , a more extensive term than the English word “sympathy,” literally denotes “fellow-feeling,” and is frequently employed by our Author to express that kind of feeling which every man ought to cherish towards his fellow-men. — Ed FT591 “ Quelque trahison ;” — “Some treachery.” FT592 “Even when the needy speaketh right;” or, “when he speaketh against the poor in judgment.” — Eng. Ver. FT593 “Ye provinces that dwell at ease.” — Jarchi FT594 “Ye cities that

Pericope (part_of)

절 (explains)

bible-text/isa-32-1

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"보라, 한 왕이 통치하리라." 그는 하나님이 교회에 여전히 은혜로우셔서 교회를 완전히 회복시키실 것이라는 의미이다. 교회를 회복시키는 가장 좋은 방법은 선한 통치가 유지되고 행정 전체가 적절하고 질서 있게 수행될 때이다. 이 예언은 의심할 여지 없이 히스기야와 그의 통치에 관한 것이다. 그의 통치 아래 교회가 개혁되어 옛 영광을 회복했다. 이전에는 교회가 비참하고 황폐한 상태였다. 악하고 수치스러운 위선자인 아하스가 자신의 악한 성향에 따라 모든 것을 부패시키고 시민 정부와 종교의 전체 상태를 전복시켰다(왕하 16:2). 따라서 그는 또 다른 왕, 즉 히스기야를 약속한다. 그의 능력과 의로움이 이토록 비참하고 절망적인 상태를 회복할 것이다. 한 마디로 이 구절은 교회의 번영한 상태의 생생한 그림을 제시한다. 이것이 그리스도 없이는 이루어질 수 없으므로, 이 묘사는 의심할 여지 없이 그리스도에 관한 것이다. 히스기야가 그분의 예표이고 그분의 왕국을 예표했다. "의로움과 심판으로." 여기서 그는 선한 통치를 나타내는 표현들을 사용하는 성경의 일반적인 관습을 따른다. "의로움"은 공평과 선한 정치를 의미하고, "심판"은 선한 자들을 지키고 악인들의 공격에서 방어하는 공평의 그 부분을 의미한다. 의심할 여지 없이 선한 군주의 의무는 "의로움과 심판"보다 더 광범위하다. 그의 위대한 목표는 하나님의 영예와 종교를 방어하는 것이어야 하기 때문이다. 그러나 성경의 일반적인 관습은 두 번째 돌판의 의무들로 율법 전체의 준수를 묘사하는 것이다. "방백들이 심판하리라." 그가 귀족들도 언급하는 것은 충분한 이유가 있다. 신실한 장관들과 조언자들의 지원 없이 선한 군주가 되는 것으로는 충분하지 않기 때문이다. 그러므로 왕은 수천의 통치자들, 수백의 통치자들, 오십의 통치자들, 열의 통치자들로 "하나님을 두려워하고 진리의 사람들이며 부당한 이익을 미워하는 능력 있는 사람들"을 임명해야 한다는 이드로의 조언을 들어야 한다(출 18:21).

원주석

2절 카드 ↗

2. And that man shall be. How great is the importance of well-regulated government the Prophet shews plainly by these words, when he calls that king a hiding-place from the wind, and a covert from the rain ; for mankind can never be so happy as when every one voluntarily abstains from every kind of violence and injustice, and when they conduct themselves peaceably and without restraint. Since, therefore, most men are urged and driven by their furious passions to acts of injustice, men would be embroiled in incessant quarreling if a remedy were not provided in the laws and courts of justice; but as many rulers, by a tyrannical exercise of power, raise more troubles than they allay, it is not without good reason that the good king is honored by this peculiar commendation. If this was said with truth concerning Hezekiah, much more may it be said concerning Christ, in whom we have our best, or rather, our only refuge in those storms by which we must be tossed about as long as we dwell in this world. Whenever, therefore, we are scorched by oppressive heat, let us learn to retire under his shadow; whenever we are tossed about by tempests, and think that we are overwhelmed by the violence of the waves, let us learn to betake ourselves to him as our safest harbour; he will speedily bring every storm to a calm, and will completely restore what was ruined and decayed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-2

Source

"그 사람이 ~이 되리라." 잘 규율된 정부의 중요성이 얼마나 큰지를 선지자는 왕을 "바람으로부터 피하는 곳"과 "비를 피하는 막"이라고 부를 때 이 말들로 분명히 보여 준다. 사람은 모든 이가 자발적으로 모든 종류의 폭력과 불의에서 스스로를 억제하고 평화롭게 행동할 때 그렇게 행복할 수 없다. 따라서 대부분의 사람이 불의한 행동으로 격렬한 열정에 이끌리고 몰리므로, 율법과 법정의 구제책이 마련되지 않으면 끊임없는 다툼에 휩쓸릴 것이다. 그러나 많은 통치자들이 독재적인 권력 행사로 진정시키는 것보다 더 많은 문제를 일으키므로, 이 특별한 칭찬으로 선한 왕에게 영예를 돌리는 것이 당연하다. 이것이 히스기야에 관해 참으로 말해졌다면, 그리스도에 대해서는 훨씬 더 말할 수 있다. 그분 안에서 우리가 이 세상에 사는 동안 우리가 내몰릴 폭풍 속에서 가장 좋은, 아니 유일한 피난처를 가진다. 따라서 억압적인 더위로 타들어 갈 때마다 그분의 그늘로 물러나는 법을 배우자. 태풍으로 흔들려 파도의 폭력에 압도된다고 생각할 때마다 가장 안전한 항구로서 그분께 도움을 구하는 법을 배우자.

원주석

3절 카드 ↗

3. and 4. Then the eyes of them that see. Hence we see more clearly that, while the Prophet describes the reign of Hezekiah, he intends to lead us farther; for here he discourses concerning the restoration of the Church, which indeed was shadowed out by Hezekiah, but has been actually fulfilled in Christ. We know that the Church is never in a healthy condition, unless she be internally ruled by righteous and wise governors. Now, this cannot be, unless Christ reign; and here, therefore, Christ and his reign are specially recommended to us. This promise is contrasted with the dreadful threatening which he had uttered in a former chapter, ( Isaiah 29:10 ,) that he would blind the Jews; for here, on the other hand, he promises the true light, that they who were formerly blind may be enlightened, that “the deaf may begin to hear, that fools may understand, and that stammerers may speak.” He calls them seeing and hearing who ought to have seen and heard when the word of God was exhibited to them; but they chose to be blind and deaf, and turned away their thoughts and hearts from doctrine. The Lord promises that he will restore to these persons eyes, ears, a tongue, and understanding. Now, it is certain that nothing is here promised which does not proceed from the grace of God; for he does not merely declare what men will do, but what God himself will do in men. These are extraordinary gifts of God; as, on the contrary, when he blinds, when he takes away understanding and the right use of speech, when he suffers ignorance and barbarism to prevail, these are dreadful punishments by which he takes vengeance on men for their ingratitude and for their contempt of the word. He promises that, at length, in compassion towards his people, the Lord will restore what he had justly taken away from them; and it must have been through the kindness of Christ that a tongue to speak, a mind to understand, and ears to hear, are restored to us; for formerly we were dull of apprehension, and were struck with frightful stupidity. Let us therefore know that out of Christ there is no spiritual life in the world, because here they are declared to be destitute of sight, hearing, sound understanding, and the proper use of speech, “till they be united in one body, of which he is the head.” (330) ( Ephesians 4:15 .) Hence it follows that, when the kingdom of Christ is overthrown, these blessings are also taken away. It ought also to be observed, that the blessings which are here recommended are above all others excellent and desirable; for riches, and possessions, and everything else in which men commonly judge the happiness of life to consist, ought to be reckoned of no value in comparison of these blessings. Amidst the abundance of all things we shall be miserable, unless the Lord restore those spiritual blessings of which the Prophet speaks in this passage; and therefore, when they are taken away, let us know that Christ also is at a distance from us, and that we are strangers to him, seeing that it is from him alone, as Paul informs us, that all spiritual blessings flow. ( Ephesians 1:3 .) When we see that those blessings which had been taken away for a long period are now restored to us, let us be ashamed of our ingratitude in not rendering to Christ that glory which was due to him, and in not employing the understanding which he gave to us in spreading his kingdom and promoting his worship; for we plainly shew that he has no dominion over us. And the heart of fools. (331) As fools are commonly hasty and rash, so the Hebrew writers take the word haste (332) as denoting folly ; for wise men are usually cautious. (330) Bogus footnote (331) Bogus footnote (332) Bogus footnote return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-3

Source

"보는 자들의 눈이 감기지 않을 것이며." 선지자가 히스기야의 통치를 묘사하면서 우리를 더 멀리 이끌려 한다는 것이 여기서 더 명확히 보인다. 교회의 회복에 대해 말하는데, 이것은 실로 히스기야에 의해 예표되었지만 실제로는 그리스도 안에서 성취된 것이다. 우리는 교회가 의롭고 지혜로운 통치자들에 의해 내면에서 다스려지지 않으면 결코 건강한 상태에 있지 않다는 것을 안다. 이것은 그리스도가 통치하지 않으면 이루어질 수 없다. 따라서 이 구절에서 그리스도와 그분의 통치가 특별히 우리에게 권고된다. 이 약속은 그가 이전 장에서 발한 두려운 위협과 대조된다(사 29:10). 거기서 유대인들을 눈멀게 하겠다고 했다. 반면 여기서는 전에 눈멀었던 자들이 밝아지도록, "귀머거리가 듣기 시작하도록, 어리석은 자들이 이해하도록, 말더듬이들이 말하도록" 참된 빛을 약속한다. 그는 보아야 하고 들어야 했던 자들을 "보는 자들과 듣는 자들"이라고 부른다. 하나님의 말씀이 그들에게 나타났을 때 그러했어야 했다. 그러나 그들은 눈멀고 귀먹기를 선택했고 교리에서 생각과 마음을 돌렸다. 주님은 이 사람들에게 눈과 귀와 혀와 이해력을 회복시키겠다고 약속하신다. 이것이 하나님의 은혜에서 나오지 않는 것은 아무것도 없다는 것이 확실하다. 하나님은 단순히 사람들이 무엇을 할 것인지가 아니라 그분 자신이 사람들 안에서 무엇을 하실 것인지 선언하시기 때문이다. "어리석은 자의 마음." 어리석은 자들이 일반적으로 성급하고 경솔하므로, 히브리 저자들은 "성급함"이라는 말을 "어리석음"을 나타내는 것으로 취한다. 지혜로운 자들은 보통 신중하기 때문이다.

원주석

5절 카드 ↗

5. No longer shall the base person be called. The Prophet means that everything will be restored to good order, so that vices will not, as formerly, be reckoned virtues; for, when the public government is wicked, covetous persons are in power, and are honored and esteemed, because men judge of virtue by wealth and power; a poor man is everywhere despised, though he be truly upright and bountiful to the full extent of his ability; and, in a word, in such a state of things there is nothing but disorder and confusion. But good government quickly detects such pretences and masks; for, where virtue is esteemed, vices are immediately exposed. Good men also have greater freedom allowed them in restraining the wantonness of those who formerly trod under their feet all that is just and lawful. When the Prophet speaks here about the condition and reformation of the Church, which is a spiritual government, we ought to raise our minds somewhat higher, so as to view all this as relating to Christ, to whom it specially and peculiarly belongs to expose hidden vices, and to remove those vails and coverings by which the appearance of vices is changed, so that they are praised as if they were virtues. He does this by means of the gospel, by which he drags into light the disgraceful actions which were formerly concealed, and openly shews what they really are, so that no man, unless he choose it, can be deceived by their outward appearance. And this is the reason why the gospel is so much hated by the world; for no man can patiently endure to have his “hidden thoughts” and concealed baseness “revealed.” ( Luke 2:35 .) Philosophers indeed reason admirably about covetousness and liberality, and in some degree explain what is the difference between them; but they never penetrate into the hearts, so as to search them and actually distinguish between the covetous man and the bountiful. This can only be done by Christ’s light, when he shines by means of the gospel, and, by exploring the deepest corners of the human heart, brings us to spiritual and inward obedience. In this passage, therefore, we are brought to the judgment-seat of Christ, who alone, by exposing hypocrisy, reveals whether we are covetous or bountiful. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-5

Source

"더 이상 비천한 자를 고귀한 자라고 부르지 않으리라." 선지자는 악이 이전처럼 덕으로 여겨지지 않도록 모든 것이 선한 질서로 회복될 것임을 의미한다. 공공 정부가 악할 때 탐욕스러운 자들이 권력을 갖고 존경과 칭찬을 받는다. 사람들이 부와 권력으로 덕을 판단하기 때문이다. 진정으로 정직하고 자신의 능력껏 관대한 가난한 사람은 어디서나 경멸당한다. 한 마디로 그런 상태에서는 혼란과 무질서 외에 아무것도 없다. 그러나 선한 정치는 그런 가장과 가면들을 신속히 드러낸다. 덕이 존중되는 곳에서 악은 즉시 드러나기 때문이다. 선한 사람들은 또한 예전에 정당하고 합법적인 모든 것을 짓밟던 자들의 방자함을 억제하는 더 많은 자유를 갖는다. 선지자가 여기서 영적 정부인 교회의 상태와 개혁에 대해 말할 때 우리는 마음을 더 높이 올려 이 모든 것이 그리스도에 관한 것으로 보아야 한다. 숨겨진 악을 드러내고 악의 모습을 바꾸는 그 가면들을 제거하는 것은 특별히 그분에게 속하기 때문이다.

원주석

6절 카드 ↗

6. For the vile person will speak vileness. We might also render it, “The wicked man will speak wickedly;” for נבלה ( nĕbālāh ) denotes “baseness” or any wickedness, such as is meant by the French word lascheté , or by the English words, “lewdness” or “baseness.” It might also be rendered, “The fool will speak wickedly;” and thus there would be an allusion to the words נבל ( nābāl ) and נבלה , ( nĕbālāh ,) (333) though the meaning would be considerably different; but, since he employed this word in the former verse, when speaking of “vile” persons, I willingly adopt that interpretation. And his heart will contrive iniquity. I consider און (ā vĕn ) to denote “wickedness;” for he speaks of giving themselves up continually to sin and do wickedly, as is plainly shewn by what follows; for his earnest remonstrances are directed against wicked men, who abandon themselves to all that is vile, and are not moved by any feeling of conscience, who laugh at all warnings, and ridicule God and his servants. Christ also drags them into the light, and exposes what lay concealed under coverings; for to him, as we have said, it peculiarly belongs to “pierce, by the sword of the gospel, the hidden feelings of the heart, that they may answer to the judgment of God.” ( Hebrews 4:12 .) Isaiah therefore continues the same subject which he had formerly begun to explain. Others explain it differently, but, as I think, in an unsuitable manner; for they think that it is a kind of proverbial saying, and render it in the present tense, “The vile person speaketh vileness.” But I think that the Prophet means something higher, namely, that Christ is the Judge of the world, and therefore, when he shall ascend the judgment-seat, he will shew what is the disposition of every person; for, so long as he does not exercise the office of a judge, everything remains in confusion, the wicked are applauded, because they have the appearance of piety, and the most excellent men are despised. But Christ will openly display the life of every person, so that what formerly, under some pretense, bore a fair reputation, will be manifested to be wickedness; and on this account he is said to “have in his hand a sieve for separating the wheat from the chaff.” ( Matthew 3:12 .) Now, this sieve is the gospel, by which, as a Judge, he brings malefactors to trial, and draws forth, in spite of their efforts, the exposure of their transgressions and crimes. We have the experience of this more and more every day, when an exposure is made of that wickedness which had been concealed under the mask of Popery and the strange folds of superstitions. Who would ever have thought, amidst that darkness, that there were concealed in the hearts of men such dreadful monsters as are brought forward at the present day? To such a height has the contempt of God arisen, that many discover themselves to be more like beasts than men. Yet the Papists slander us, as if by our doctrine we gave loose reins to men, and exhorted them to despise God and follow wickedness without fear or shame. But let them listen to Isaiah, who replies that, when the truth of God shall be made known, vile persons will speak vileness, and wicked persons will speak baseness and wickedness; and, indeed, Christ would not be a spiritual judge if he did not “reveal the secret thoughts of the heart, and bring every hidden thing to light.” ( Luke 2:35 .) To make empty the hungry soul. In addition to those mockeries which the reprobate cast against God, cruelty is next mentioned. The Prophet thus gives an exact enumeration of those actions which are contrary to the second table. Wicked men begin with despising God, then rush to outward crimes, and practice cruelty of every sort against their neighbors. Now, the worst and most flagrant of all cruelty is, to “snatch food from the hungry soul and drink from the thirsty;” for mere natural feeling prompts us to mercy and ( συμπάθειαν ) (334) compassion. When men are so brutalized that they are not affected by the misery of others, and lay aside every feeling of humanity, they must be worse than the beasts themselves, who have some sort of pity for the wants of their own kind. (333) Bogus footnote (334) Bogus footnote return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-6

Source

"악한 자는 악을 말하고." "어리석은 자는 악하게 말할 것이다"로도 번역할 수 있다. 그는 계속해서 하나님을 멸시하는 방자하고 경건하지 않은 자들에 대해 열심 있는 항의를 한다. 그들은 모든 비열한 것에 몸을 맡기고 어떤 양심의 가책에도 움직이지 않으며 모든 경고를 비웃고 하나님과 그분의 종들을 조롱한다. 그리스도도 그들을 빛으로 끌어내어 가면 아래 감추어진 것을 드러낸다. "굶주린 영혼을 비게 함이라." 하나님을 거슬러 던지는 조롱들 외에 잔인함이 이어서 언급된다. 선지자는 이처럼 두 번째 돌판에 반하는 행위들을 정확히 열거한다. 악한 자들은 하나님을 멸시하는 것으로 시작한 다음 외적 죄악으로 돌진하며 이웃에 대한 모든 종류의 잔인함을 실천한다. 가장 나쁘고 가장 명백한 잔인함은 "굶주린 영혼에게서 음식을 빼앗고 목마른 자에게서 마실 것을 빼앗는 것"이다. 자연적인 느낌조차 우리를 긍휼과 동정으로 이끌기 때문이다.

원주석

7절 카드 ↗

7. The instruments of the covetous man are evil. We must always keep by the future tense; for he does not inquire what wicked men are, but declares that they shall be revealed under the reign of Christ, that they may no longer deceive or impose upon any one. He speaks of the heavenly light which would arise, as we have already said, to expose hidden wickedness. Christ therefore shews what covetous men are, and how destructive are the means which they employ. If it be thought better that כלי ( kĕlē ) should be translated “measures,” I have no objection; but the word “instrument” is more appropriate and extensive, for it includes “instruments” of every description. It means therefore every kind of means, tricks, and cunning devices, by which “covetous men” put simple persons off their guard, and draw them into their nets. To deceive the simple by lying words. He now assigns the reason. It is, because they do not cease to contrive some injury. (335) It is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances. To speak against the poor in judgment. (336) Various circumstances are brought forward, to present in a more striking light the shamefulness of this wickedness. First, “to deceive the simple,” who cannot take care of themselves, is more shameful and flagrant than to deceive sharpers and veterans in crime. It is shameful, secondly, to make use of deceitful blandishments under the pretense of friendship; thirdly, to deceive “the poor,” whose poverty we ought rather to have relieved; fourthly, to lay snares in the very court of justice. This is more highly criminal than if a man were attacked by open violence; for the court of justice ought to be a refuge for the poor, and what shall become of them, if it be a den of robbers or thieves? If the roads are beset by robbers, and if snares are laid, there may be some way of avoiding them; but there is no possibility of guarding against the frauds committed in courts of justice. These circumstances, therefore, ought to be carefully remarked. (335) Bogus footnote (336) Bogus footnote return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-7

Source

"탐욕스러운 자의 수단은 악하다." 우리는 항상 미래 시제를 지켜야 한다. 악한 자들이 무엇인지를 조사하는 것이 아니라 그리스도의 통치 아래 그들이 더 이상 아무도 속이거나 기만하지 못하도록 드러날 것이라고 선언하기 때문이다. 그는 이미 말한 것처럼 숨겨진 악을 드러내기 위해 생겨날 천상의 빛에 대해 말한다. 따라서 그리스도는 탐욕스러운 자들이 무엇인지, 그리고 그들이 사용하는 수단이 얼마나 파괴적인지 보여 준다. "단순한 자들을 거짓말로 속임이라." 그는 이제 이유를 제시한다. 그들이 어떤 해를 꾸미는 것을 멈추지 않기 때문이다. 이것이 자신들의 편의와 이익 외에 아무것도 생각하지 않고 항상 속이고 "기만하는 데" 열중한 나쁜 사람들의 관행에 대한 묘사라는 것이 확실하다. 그리스도는 그 사람들과 그들의 속임수와 꾀를 빛으로 드러내신다. "심판에서 가난한 자를 거슬러 말함이라." 이 악함의 수치스러움을 더 뚜렷이 드러내기 위해 다양한 상황들이 제시된다. 첫째, 자신을 돌볼 수 없는 "단순한 자들"을 속이는 것이 더 수치스럽다. 둘째, 우정의 가장 아래 기만적인 아첨을 사용하는 것. 셋째, 가난을 오히려 우리가 완화했어야 할 "가난한 자들"을 속이는 것. 넷째, 바로 법정에서 올무를 놓는 것. 이것이 공개적인 폭력으로 공격받는 것보다 훨씬 더 범죄적이다. 법정이 가난한 자들의 피난처여야 하기 때문이다.

원주석

8절 카드 ↗

8. But the liberal shall devise liberal things. We have already said that these statements of the Prophet have a deeper meaning than is commonly supposed; for he does not speak in the ordinary sense of the words, but treats of the reformation of the Church. This relates therefore to the regenerate, over whom Christ reigns; for, although all are called by the voice of the gospel, yet there are few who suffer themselves to be placed under his yoke. The Lord makes them truly kind and bountiful, so that they no longer seek their own convenience, but are ready to give assistance to the poor, and not only do this once or oftener, but every day advance more and more in kindness and generosity. In acting liberally he shall make progress. This passage is commonly explained in a different manner, namely, that the liberal advance themselves, and become great by doing good; because God rewards them, and bestows on them greater blessings. This view pleases at first sight; but the Prophet, on the contrary, shews that the liberal will never cease to perform acts of generosity, for they will daily make greater progress, and will pursue the same designs and adhere firmly to their intention, as it is said by the Psalmist, “He hath dispersed, he hath given to the poor; his righteousness endureth for ever.” ( Psalms 112:9 ; 2 Corinthians 9:9 .) This is added, because it is easy to counterfeit liberality for a time; many even think that they are sincerely bountiful because they have performed an act of beneficence, but quickly cease and change their purpose. But true liberality is not momentary or of short duration. They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent. This is what the Prophet intended to express by the word קום , ( kūm ,) which signifies to “arise” and “grow.” There are indeed many occurrences which retard the progress of our liberality. We find in men strange ingratitude, so that what we give appears to be ill bestowed. Many are too greedy, and, like horse-leeches, suck the blood of others. But let us remember this saying, and listen to Paul’s exhortation “not to be weary in well-doing;” for the Lord exhorts us not to momentary liberality, but to that which shall endure during the whole course of our life. ( Galatians 6:9 .) return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-8

Source

"그러나 고상한 자는 고상한 것들을 계획하도다." 이 선지자의 진술들이 일반적으로 생각하는 것보다 더 깊은 의미를 가진다고 이미 말했다. 선지자는 보통 의미의 말씀으로 말하는 것이 아니라 교회의 개혁을 다루기 때문이다. 따라서 이것은 그리스도가 통치하시는 중생한 자들에게 관한 것이다. 모두가 복음의 음성으로 부름을 받지만 그분의 멍에 아래 두기를 허락하는 자는 소수이기 때문이다. 주님은 그들을 진정으로 친절하고 관대하게 만드셔서 더 이상 자신의 편의를 구하지 않고 가난한 자들을 도울 준비가 되어 있게 하신다. 한 번이나 그 이상 이것을 할 뿐 아니라 매일 친절과 관대함에서 더욱더 나아간다. "그가 고상한 일을 함으로 굳게 서리라." 이 구절은 일반적으로 다른 방식으로 설명된다. 선한 일을 함으로 고상한 자들이 앞으로 나아가고 위대해진다는 것이다. 하나님이 그들에게 보상하시고 더 큰 복을 주시기 때문이다. 그러나 선지자는 반대로 고상한 자들이 관대함의 행위를 행하는 것을 결코 멈추지 않을 것이며 매일 더욱 나아가고 같은 계획을 추구하며 자신들의 의도를 굳게 지킬 것임을 보여 준다. 시편 기자가 말하는 것처럼 "그가 흩어 가난한 자들에게 주었으니 그의 의가 영원히 있으리라"(시 112:9; 고후 9:9). 이것이 덧붙여진 것은 잠시 관대함을 가장하기가 쉽기 때문이다. 많은 이들이 선행을 행했기 때문에 자신들이 진정으로 관대하다고 생각하기도 하지만 재빨리 그치고 목적을 바꾼다. 그러나 진정한 관대함은 순간적이거나 짧은 기간의 것이 아니다.

원주석

9절 카드 ↗

9. Ye women at ease, arise. These words appear not to be connected with what goes before; for formerly he spoke about restoring the Church, but now he threatens that the judgment of God is ready to strike a people carelessly reposing amidst riches and pleasures; and therefore it is probable that here Isaiah begins a new and distinct subject. Yet there will be no absurdity in connecting this with the former prediction, for the Prophets commonly observe this order. After having promised the grace of God to believers, they next direct their discourse to hypocrites, to declare that the mercy which the Lord promises to believers will be of no avail to hypocrites, and that notwithstanding they shall be punished for their sins. As to women being chiefly addressed, the Hebrew commentators, agreeably to the frequent usage of their language, suppose “cities” (337) to be meant; but I think that the language here is not figurative, and I rather adhere to the simple meaning of the words. He addresses “women” rather than men, in order to shew the extent of that calamity; for in ordinary circumstances women and children are spared, because they are unfit for war, and have no power to defend themselves. He says that the destruction will be so cruel that none shall be spared. He expressly addresses them also as “women at ease , ” who are usually more delicate than others, and, enjoying the advantages of wealth, have some means of providing for their safety and of rescuing themselves from calamities, even when persons of ordinary rank are suffering grievous hardships. But to them especially Isaiah makes the intimation, that they must “arise” and “tremble;” and he contrasts this trembling with the ease and luxury which they peacefully enjoyed. He bids them arise , that they may know that this is not the time for repose, and that the Lord will arouse them from their ease and indifference. Hear my voice, ye careless daughters. (338) In the same manner as before, the word daughters is interpreted by the rabbins to mean “villages” or “smaller cities;” but I think, as I have already said, that it ought to be taken in its literal meaning. He shews them whence shall arise this terror, whence shall arise that violence which shall compel them to “arise” and “tremble.” It is from the judgment of God. But he mentions “a voice,” that they may know that this prophecy shall not fail of its accomplishment; because he proclaims war against them by the command of God. “How efficacious this speech shall be, and what power it shall have to arouse you, one day you shall actually feel.” So frequently does he reproach them for indolence, carelessness, and luxury, not only because it is harder for those who live at ease to be harshly aroused, but because the corruption and depravity of human nature make it scarcely possible for the world to enjoy ease and prosperity without becoming indolent. Next, falling gradually into slothfulness, it will deceive itself by a false imagination, and drive far away from it all fear, and, relying on this confidence, will insolently rise up against God. (337) Bogus footnote (338) Bogus footnote return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-9

Source

"안일한 여인들이여, 일어나라." 이 말들은 앞의 것과 연결되지 않은 것처럼 보인다. 이전에는 교회의 회복에 대해 말했지만 이제는 부와 쾌락 가운데 부주의하게 쉬고 있는 백성에게 하나님의 심판이 내릴 준비가 되어 있다고 위협하기 때문이다. 그러나 선지자들이 일반적으로 이 순서를 지킨다는 점에서 앞의 예언과 연결하는 데 불합리함이 없다. 신자들에게 하나님의 은혜를 약속한 후 다음으로 위선자들을 향해 말씀을 돌려 주님이 신자들에게 약속하시는 긍휼이 위선자들에게는 아무 소용이 없을 것이며 그럼에도 그들의 죄들로 인해 벌을 받을 것이라고 선언한다. 남자가 아닌 "여인들"에게 주로 말씀하시는 것에 대해 히브리 주석가들은 "도시들"을 의미한다고 생각하지만, 나는 그 언어가 여기서 비유적이지 않고 오히려 말씀의 단순한 의미에 따른다고 생각한다. 재앙의 범위를 보여 주기 위해 남자가 아닌 "여인들"에게 말씀하신다. 보통 상황에서 여인들과 아이들은 아끼기 때문이다. 그들이 전쟁에 적합하지 않고 자신들을 방어할 힘이 없기 때문이다. 그는 파멸이 너무 잔인하여 아무도 아끼지 않을 것이라고 선언한다. 그는 또한 그들을 "안일한 여인들"이라고 명시적으로 말씀하신다. 그들은 일반적으로 다른 이들보다 더 섬세하고 부의 이점을 누리며 일반 사람들이 심한 고통을 받을 때도 자신들의 안전을 확보하고 재앙에서 자신들을 구출할 어떤 수단이 있다. 그러나 특히 그들에게 이사야는 "일어나서" "떨어야" 한다고 알린다.

원주석

10절 카드 ↗

10. Days above a year. (339) By these words he declares that the calamity will be of long duration; for it is no slight consolation in adversity, when the distresses which must otherwise have been endured by us with grief and sorrow pass quickly away. But when no end and no mitigation of sorrows, no comfort or hope of deliverance is held out to us, what can be left but despair? He therefore threatens not only that they shall endure them for one year, but that afterwards they must look for new afflictions. You shall tremble. By this word he indirectly stings their slothfulness, by declaring that they who grudged to listen to calm instruction shall be dragged forth with trembling and alarm. As the Jews were excessively anxious about earthly blessings and perishing food, he addresses their senses by threatening a scarcity of wine and wheat. If they had been more thoroughly purified from grovelling desires, he would rather have threatened what Jeremiah deplores in his Lamentations, that “the sacrifices and festivals had ceased, and that the holy assemblies were discontinued.” ( Lamentations 1:7 .) But, because they were sunk in their pleasures, and had not made such proficiency as to know the value of spiritual blessings, the Prophet accommodates himself to their ignorance, and addresses their bellies rather than their understandings. He speaks of the desolation of the fields, which would be the necessary consequence of that calamity; for abundance and plenty commonly give rise to ease and indifference. “The Lord will therefore,” says he, “deprive you of all food, and shake off your slothfulness, and take away all ground of confidence.” Accordingly, we are here reminded that we ought not to sleep in the midst of prosperity, nor imagine that we are safe, as if we could expect uninterrupted prosperity in the world. But we ought to use with moderation the gifts of God, if we do not wish to be suddenly aroused, and to be overwhelmed when we are off our guard, and to feel the heavier distress because we did not look for a change of our affairs. (339) Bogus footnote return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-10

Source

"일 년이 넘으면." 이 말들로 재앙이 오래 지속될 것이라고 선언한다. 역경에서 그렇지 않으면 슬픔과 비통으로 견뎌야 했을 고통들이 빠르게 지나갈 때 작지 않은 위로가 있기 때문이다. 그러나 슬픔의 끝도 완화도, 구원의 위로나 소망도 주어지지 않을 때 무엇이 절망 외에 남겠는가? 따라서 단지 일 년만 견뎌야 하는 것이 아니라 그 후에도 새로운 고통을 기대해야 한다고 위협한다. "너는 떨리라." 이 말로 그는 간접적으로 그들의 태만함을 찌른다. 차분한 교훈을 듣기를 꺼려한 자들이 떨림과 경고로 끌려나올 것이기 때문이다. 유대인들이 지상의 복들과 없어질 음식을 지나치게 걱정했으므로, 그는 포도주와 밀의 부족을 위협함으로써 그들의 감각을 다룬다. 그들이 더 철저하게 저속한 욕망에서 정화되었더라면 예레미야가 그의 애가에서 탄식하는 것처럼 위협했을 것이다. "제사와 절기가 그쳤고 거룩한 집회들이 중단되었다"(애 1:7). 그러나 그들이 쾌락에 빠져 있었으므로 선지자는 그들의 이해력이 아닌 배를 향해 자신을 맞춘다. 그는 황폐한 들판에 대해 말한다. 이것이 그 재앙의 필연적인 결과이기 때문이다. 그러므로 이것에서 우리는 번영 가운데 잠들어 세상에서 중단 없는 번영을 기대할 수 있는 것처럼 안전하다고 생각해서는 안 된다는 것을 상기시킨다.

원주석

11절 카드 ↗

11. Tremble. This repetition is not unnecessary, but states more fully what he formerly said; for when men are asleep, they are not easily aroused by the voice of the prophets, and therefore it is needful to cry aloud and reprove them continually. And thus, by adding one threatening to another, or by repeating the same threatenings, he shews how great is the stupidity of men, when they have once been blinded by prosperity; for they can scarcely endure any longer to hear the warnings which God addresses to them. Men are undoubtedly more in danger from prosperity than from adversity; for when matters go smoothly with them, they flatter themselves, and are intoxicated by their success; and therefore it was necessary to deal more sharply with the Jews, in order to shake off that slothfulness. This exhortation of the Prophet ought to be explained in the future tense; as if he had said, “You shall at length tremble, for the rest which you now enjoy will not be perpetual.” By bidding them make themselves bare, and gird sackcloth on their loins, he describes the manner and dress of mourners. Whenever they were visited by deep adversity, they put on sackcloth, made bare the other parts of their body, and by dress, and attitude, and every method, manifested their grief. He desires women to put on sackcloth and other expressions of mourning, instead of the luxuries and pleasures in which they eagerly indulged. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-11

Source

"떨라." 이 반복은 불필요하지 않고 이전에 말한 것을 더 충분히 진술한다. 사람들이 잠들어 있을 때 선지자들의 음성으로 쉽게 깨어나지 않으므로, 계속해서 크게 외치고 꾸짖는 것이 필요하다. 따라서 하나의 위협에 또 다른 위협을 더함으로써, 또는 같은 위협을 반복함으로써 번영으로 한 번 눈멀었을 때 사람들의 무지가 얼마나 큰지를 보여 준다. 그들은 하나님이 그들에게 전하시는 경고를 더 이상 듣는 것을 거의 참을 수 없다. 사람들은 의심할 여지 없이 역경보다 번영에서 더 위험하다. 일이 잘 풀릴 때 스스로를 아첨하고 성공에 취해 있기 때문이다. 따라서 유대인들과 더 날카롭게 대처하여 그 태만함을 흔들어 버릴 필요가 있었다. 선지자의 이 권고는 미래 시제로 설명되어야 한다. 마치 "너희는 결국 떨 것이다, 왜냐하면 너희가 지금 누리는 안식이 영구적이지 않기 때문이다"라고 말하는 것처럼. 그가 그들에게 벗고 굵은 베를 허리에 두르라고 명함으로써 애도자들의 방식과 복장을 묘사한다.

원주석

12절 카드 ↗

12. Mourning over the breasts. This verse is explained in various ways. Some understand it to mean simply, that there will be so great a scarcity of provisions, that women will lose their milk, and thus the children will “mourn over dry breasts;” which we see sometimes happen, when a very great scarcity of provisions occasions leanness. But the more generally received and more appropriate interpretation is, to view the word “breasts” as figuratively denoting fields and vineyards, as the Prophet himself declares; for they are justly compared to the breasts of mothers, because, by deriving nourishment from them, we suck the milk or blood of the earth. He therefore means that there will be a want of food and nourishment, because the Lord will curse the earth, so that it shall yield no fruits. Thus shall men sigh over that scarcity, as if over their mother’s “breasts,” from which they formerly received delicious nourishment. This appears to me to be a more natural meaning, and to agree best with the context; for it serves to explain what afterwards follows, about “rich fields and the fruitful vine.” (340) (340) Bogus footnote return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-12

Source

"아름다운 밭을 위하여 가슴을 칠 것이며." 이 구절은 다양하게 해석된다. 어떤 이들은 그것이 단순히 양식의 부족이 너무 커서 여인들이 젖을 잃고 따라서 아이들이 "마른 젖가슴에서 울 것"을 의미한다고 이해한다. 우리가 때때로 아주 극심한 양식 부족이 야위게 할 때 일어나는 것을 본다. 그러나 더 널리 받아들여지고 더 적절한 해석은 "젖가슴"이라는 말을 들판과 포도원을 비유적으로 나타내는 것으로 보는 것이다. 선지자 자신이 선언하는 것처럼. 그것들은 어머니의 젖가슴에 합당하게 비교된다. 우리가 그것들에서 양식을 이끌어 냄으로써 땅의 젖이나 피를 빨기 때문이다. 따라서 그는 주님이 땅을 저주하여 아무 열매도 내지 않게 하실 것이므로 음식과 양식이 부족할 것이라는 의미이다. 이와 같이 사람들이 이전에 맛있는 양식을 받던 어머니의 "젖가슴"에 대해서처럼 그 부족에 한숨을 쉴 것이다.

원주석

13절 카드 ↗

13. There shall grow up the brier and the thorn. He confirms the former verse, and explains the cause of barrenness and famine, which is, that the fields, which formerly used to be fat and fertile, will be uncultivated, desolate, and barren. This was a frightful change of affairs; for we know that that country yielded corn and fruits more plentifully than other countries, not so much by nature as by the blessing of God; for he had said, “I will give you a land flowing with milk and honey.” ( Exodus 3:8 .) This was the cause of the abundance and fertility. On the land of my people . By giving it this name, he meets an objection which they might otherwise have brought, that there was no reason to fear that the land which God had chosen would not produce fruits every year; because, although the kindness of God extends to all mankind, yet he was in a peculiar manner the Father and supporter of that nation. It was therefore incredible that this land, which had been set apart for the children of God, would be covered with “briers and thorns;” and thus the Prophet reproves the Jews more sharply, because they not only made void the blessing of God by their wickedness, but drew down his wrath, so as to spoil and deface the beauty of the land. Even on all the houses of joy. The particle כי ( ki ) signifies even , though some think that it means “for” or “because,” “Because there is joy in their houses.” (341) But that interpretation cannot be admitted, because בתי ( bāttē ,) “houses of,” is in the construct state. This appears to me therefore to be an enlargement of what he had now said, and to mean that this desolation will be, not only in the utmost corners of the land, but “ even in the houses of joy,” that is, in the splendid and magnificent houses, which formerly were the abodes of the most refined luxury. When the Prophet said this, he was undoubtedly ridiculed by the men of that age; men certainly did not listen to him amidst those luxuries by which they were blinded. Besides, they grew insolent on account of the promises of God, and thought that they would never be in want of anything. Yet all that Isaiah foretold came to pass. From this example let us learn to be moderate in our use of prosperity, and to depend on the blessing of God, so as to obey his word with a good conscience. (341) Bogus footnote return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-13

Source

"내 백성의 땅에는 가시와 찔레가 날 것이며." 그는 앞 구절을 확인하고 황폐와 기근의 원인을 설명한다. 이전에 기름지고 비옥했던 들판이 경작되지 않고 황폐하고 불모지가 될 것이다. 이것은 상태의 두려운 변화였다. 우리는 그 나라가 자연보다는 하나님의 복으로 다른 나라들보다 더 풍부하게 곡식과 열매를 얻었다는 것을 안다. "내 백성의 땅에." 이 이름을 그것에 붙임으로써 그는 달리 제기될 수 있는 반론을 만난다. 하나님이 선택하신 땅이 해마다 열매를 내지 않는다는 두려움이 없을 것이라는 것이다. 하나님의 친절이 모든 인류에게 미치지만 그분은 특별한 방식으로 그 민족의 아버지이고 지지자였기 때문이다. 따라서 하나님의 자녀들을 위해 구별된 이 땅이 "가시와 찔레"로 덮일 것이라는 것은 믿기 어려웠다. "기쁨의 집들에." 이것은 그가 이제 말한 것의 확장이며, 이 황폐가 땅의 가장 먼 구석뿐만 아니라 "기쁨의 집들에도", 즉 이전에 가장 세련된 사치의 거처였던 화려하고 웅장한 집들에도 있을 것임을 의미한다.

원주석

14절 카드 ↗

14. For the palace shall be forsaken. Here also he describes more fully the desolation of the country; for, having mentioned in the former verse magnificent houses, he now likewise adds palaces and cities, so as to shew that there is nothing, however splendid and illustrious, that is exempted from that calamity. We see that men are dazzled by their own splendor, till they lift up their eyes to heaven; and the consequence is, that they are soothed to sleep in the midst of their wealth, and dread nothing. He therefore declares that all that was splendid, magnificent, and lofty, in Judea, cities, palaces, bulwarks, fortresses, all will be brought to nothing. When he says for ever , he again gives warning, as he formerly did, that this calamity will not last only for a single day, but that, as they had been long hardened in their vices, so it will be of long duration; for, if they had been punished only for a short time, being obstinate and intractable, they would quickly have relapsed into their natural disposition. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-14

Source

"그 왕궁이 버려지리라." 여기서 또한 그는 더 완전히 나라의 황폐를 묘사한다. 앞 구절에서 화려한 집들을 언급한 후 이제 왕궁들과 도성들도 더하여 어떤 것도, 아무리 화려하고 유명해도, 그 재앙에서 면제되지 않는다는 것을 보여 준다. 우리는 하늘을 향해 눈을 들 때까지 사람들이 자신들의 화려함에 눈이 부신다는 것을 본다. 그 결과 그들이 부 가운데 잠들어 아무것도 두려워하지 않는다. 따라서 유다에서 화려하고 웅장하고 높았던 모든 것, 도성들, 왕궁들, 성루들, 요새들이 모두 아무것도 아닌 것이 될 것이라고 선언한다. "영원히"라고 말할 때 이 재앙이 단 하루만 지속되지 않고 그들이 악에서 오랫동안 완고해진 것처럼 오래 지속될 것이라고 전처럼 다시 경고한다.

원주석

15절 카드 ↗

15. Till the Spirit be poured out upon you. Because the Prophet speaks of the Jews among whom God had determined to plant his Church, it was therefore necessary to leave to them some hope of salvation, that they might not faint amidst so great afflictions; for, while the Lord is severe towards wicked men who falsely shelter themselves under his name, yet in some manner he preserves his Church. The Prophet therefore adds this promise, that they might know that, whatever be the severity with which he punishes his people, still he is always mindful of his covenant; for he never threatens in such a manner as not to leave some ground for consolation, so as to cheer and comfort the hearts of believers, even when their affairs are utterly desperate. Besides, in order that they may fully enjoy the comfort which is offered to them, he raises their eyes to the very Author of life; and indeed we see that, when a favorable change takes place, the greater part of men fill themselves to excess with bread and wine, and, when they are pressed by famine, they neglect God and solicit the earth. With good reason, therefore, does Isaiah say that “the Spirit” will come from on high to refresh and fertilize the earth; and he alludes, I have no doubt, to that saying of David, “Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth.” ( Psalms 104:30 .) Holding out this as an evidence that God is reconciled, he at the same time declares that the restoration of the Church proceeds solely from the grace of God, who can remove its barrenness as soon as he has imparted strength from heaven; for he who created all things out of nothing, as if they had formerly existed, is able to renew it in a moment. And the wilderness become a Carmel. (342) In explaining this comparison of “the wilderness” to “Carmel,” commentators are sadly at a loss; but, as I remarked on a former passage, ( Isaiah 29:17 ,) where a similar phrase occurred, (343) the Prophet merely, in my opinion, points out the happy effect of that restoration, namely, that the abundance and plenty of all things will prove that God is actually reconciled to his people. He says that places which formerly were “wildernesses” shall be like “Carmel,” which was a rich and fertile spot, and on that account receives its name; and that “Carmel” shall be like “a wilderness,” that is, it shall be so fertile, that if we compare what it now is with what it shall afterwards be, it may seem like “a wilderness.” It is an enlarged representation of that unwonted fertility. “Fields now barren and uncultivated shall be fertile, and cultivated and fertile fields shall yield such abundant fruit that their present fertility is poverty and barrenness, in comparison of the large produce which they shall afterwards yield;” just as if we should compare the fields of Savoy with those of Sicily and Calabria, and pronounce them to be a “wilderness.” In a word, he describes unparalleled fertility, which believers shall enjoy, when they have been reconciled to God, in order that they may know his favor by his acts of kindness. While Isaiah thus prophesies concerning the reign of Hezekiah, all this is declared by him to relate to the kingdom of Christ as its end and accomplishment; and therefore, when we come to Christ, we must explain all this spiritually, so as to understand that we are renewed as soon as the Lord has sent down the Spirit from heaven, that we who were “wildernesses” may become cultivated and fertile fields. Ere the Spirit of God has breathed into us, we are justly compared to wildernesses or a dry soil; for we produce nothing but “thorns and briers,” and are by nature unfit for yielding fruits. Accordingly, they who were barren and unfruitful, when they have been renewed by the Spirit of God, begin to yield plentiful fruits; and they whose natural dispositions had some appearance of goodness, being renewed by the same Spirit, will afterwards be so fruitful, that they will appear as if they had formerly been a “wilderness;” for all that men possess is but a wild forest, till they have been renewed by Christ. Whenever, therefore, the Church is afflicted, and when her condition appears to be desperate, let us raise our eyes to heaven, and depend fully on these promises. (342) Bogus footnote (343) Bogus footnote return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-15

Source

"그 위에 성령이 부어지기까지." 선지자가 하나님이 교회를 심으시기로 결정하신 유대인들 사이에서 말하므로 그들이 그토록 큰 환난 가운데 낙심하지 않도록 구원의 소망을 남겨두어야 했다. 따라서 선지자는 이 약속을 더하여 그들이 어떤 심한 방식으로 자신의 백성을 벌하시더라도 항상 언약을 기억하신다는 것을 알게 한다. 그분은 신자들의 마음을 북돋우고 위로할 어떤 위로의 근거를 남겨두지 않고는 위협하지 않으신다. 더욱이 그들이 제공된 위로를 충분히 즐길 수 있도록 생명의 바로 그 저자에게 눈을 들게 한다. 따라서 이사야는 "성령"이 땅을 새롭게 하고 비옥하게 하기 위해 높은 곳에서 오실 것이라고 말한다. 다윗의 그 말씀을 암시한다는 것을 의심하지 않는다. "주의 영을 보내시면 그들이 창조되겠고 주께서 지면을 새롭게 하시리이다"(시 104:30). 이것을 하나님이 화해되셨다는 증거로 제시하면서, 동시에 교회의 회복이 오직 하나님의 은혜에서만 나온다고 선언한다. "광야가 갈멜이 되리라." 이 "광야"와 "갈멜"의 비교를 설명하는 데 주석가들이 심하게 당혹스러워한다. 내 생각에 선지자는 그 회복의 행복한 효과를 단순히 지적한다. 모든 것의 풍요와 넘침이 하나님이 실제로 자신의 백성과 화해하셨음을 증명할 것이라는 것이다. 전에 "광야"였던 곳들이 이름에서 알 수 있는 풍부하고 비옥한 곳인 "갈멜"과 같을 것이라고 말한다. 그리고 "갈멜"은 "광야"처럼 될 것이다. 즉 이후에 어떻게 될 것인지와 지금 어떠한지를 비교하면 그것이 "광야"처럼 보일 만큼 비옥하게 될 것이다. 그것은 전례 없는 비옥함의 확장된 표현이다.

원주석

16절 카드 ↗

16. And judgment shall dwell in the wilderness. The Prophet shews what is the actual condition of the Church, that is, when justice and judgment prevail; for men ought not to be like cattle, which seek nothing but plenty of food and abundance of outward things. And hence it is plain enough that the Jews were not confined to transitory enjoyments, so as to have their hope fixed exclusively on earthly blessings, as some fanatics imagine. They were enjoined to attend to that which was of the greatest importance, that justice and judgment should prevail; and undoubtedly they knew that true happiness consists in it. It is therefore our duty to look chiefly to this, that we should not, like hogs in a sty, judge of the happiness of life by abundance of bread and wine; for this is the end of all the blessings which the Lord bestows upon us, this is the object of our deliverance, “that we should serve him,” as Zacharias says, “in holiness and righteousness.” ( Luke 1:74 .) Under the terms “justice” and “judgment,” as we have already seen, he includes all that belongs to uprightness; for although these two words relate strictly to that equity which ought to be mutually cultivated among us, yet, since it is customary to describe the observation of the whole law by the duties of the second table, here the Prophet, by a figure of speech in which a part is taken for the whole, embraces also piety and the worship of God. The Prophets are accustomed to notice the chief duties of brotherly kindness, and those which belong to the second table, because by these, more than by any others, we manifest the real state of our feelings towards God. When he declares that justice and judgment have their abode in the wilderness, as well as in the cultivated fields, this shews more clearly that the abundance of blessings promised a little before was so great that, when men saw it, they would consider that those fields which they formerly looked upon as very excellent had been comparatively barren. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-16

Source

"그러면 광야에 심판이 거하리라." 선지자는 교회의 실제 상태가 어떠한지 보여 준다. 즉 정의와 심판이 우세할 때이다. 사람들은 풍부한 음식과 풍요한 외적인 것들 외에 아무것도 구하지 않는 소와 같아서는 안 되기 때문이다. 따라서 유대인들이 지상의 복들에게만 소망을 고정시켜 일시적인 즐거움에 제한되지 않았다는 것이 여기서 충분히 분명하다. 그들은 정의와 심판이 우세해야 한다는 가장 중요한 것에 주의를 기울이라고 명받았다. 의심할 여지 없이 그들은 참된 행복이 그 안에 있다는 것을 알았다. 따라서 우리의 의무는 돼지가 돼지우리에서 빵과 포도주의 풍요로 생명의 행복을 판단하듯 하지 않도록 주로 이것을 주목하는 것이다. 이것이 주님이 우리에게 주시는 모든 복들의 목적이다. 이것이 우리 구원의 목적이다. "우리가 그분을 섬기되, 거룩함과 의로움으로"라고 사가랴가 말하는 것처럼(눅 1:74).

원주석

17절 카드 ↗

17. And the work of righteousness shall be peace. A little before, he censured severely that peace which made the Jews drowsy and slothful; he now promises a different kind of repose, which will be a striking proof of the love of God, who has received them into favor, and will faithfully guard them. We ought therefore to observe the implied contrast between that brutal repose which the reprobate think that they obtain by their presumption in committing every kind of wickedness, and in which they also fall asleep, and that different kind of repose, on the other hand, which the children of God obtain by a religious and holy life, and which Isaiah exhorts us to desire, shewing that we ought fearlessly to believe that a blessed and joyful peace awaits us when we have been reconciled to God. In this way he recommends to them to follow uprightness, that they may obtain assured peace; for, as Peter declares, there is no better way of procuring favor, that no man may do us injury, than to abstain from all evil-doing. ( 1 Peter 3:13 .) But the Prophet leads them higher, to aim at a religious and holy life by the grace of God; for nothing is more unreasonable than that wicked men should desire to have peace, while they are continually fighting against God. That wish is indeed common; for hardly one person in a hundred shall be found who does not loudly extol peace, while at the same time every man raises up enemies to himself in the earth, and all in vast crowds disturb heaven and earth by their crimes. Now, the latter repose, being perpetual, is compared by him to the former, which is slight and momentary. The effect of righteousness. When peace receives this designation, let us learn that, as wars proceed from the wrath of God, which we provoke by our wickedness, so peace springs from his blessing. When, therefore, we see enemies enraged to battle, and rising furiously against us, let us seek no other remedy than repentance; for the Lord will easily allay commotions when we have returned to him. He it is, as the Psalmist says, who “maketh wars to cease to the ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire.” ( Psalms 46:9 .) We have already said that these things do not relate exclusively to Hezekiah, but must be referred to Christ. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-17

Source

"의로움의 열매가 평강이리라." 조금 전에 그는 유대인들을 졸리고 태만하게 만든 평화를 심하게 책망했다. 이제 그는 다른 종류의 안식을 약속한다. 이것은 그들을 호의로 받아들이시고 신실하게 지키실 하나님의 사랑의 놀라운 증거가 될 것이다. 따라서 우리는 그 짐승 같은 안식과의 암묵적인 대조를 주목해야 한다. 저주받은 자들은 모든 종류의 악함을 행하는 그들의 추정으로 얻는다고 생각하며 그 안에서 잠든다. 반면 하나님의 자녀들이 의롭고 거룩한 삶으로 얻는 다른 종류의 안식이 있다. 이것을 이사야는 우리에게 권고하며 하나님과 화해되었을 때 복되고 기쁜 평화가 우리를 기다린다는 것을 두려움 없이 믿어야 한다고 보여 준다. 이것으로 그는 그들에게 확실한 평화를 얻도록 올바름을 따르라고 권고한다. "의로움의 일." 평화가 이 이름을 받을 때 전쟁들이 우리 악함으로 자극하는 하나님의 진노에서 비롯되듯이 평화는 그분의 복에서 솟아나온다는 것을 배우자. 따라서 원수들이 분노하여 전투에 나서고 우리를 맹렬하게 대적하여 일어나는 것을 볼 때 회개 외에 다른 치료책을 구하지 말자. 주님이 우리가 그분께 돌아왔을 때 소동을 쉽게 진정시키실 것이기 때문이다.

원주석

18절 카드 ↗

18. And my people shall dwell. As we have said that spiritual righteousness is that which has its seat in the hearts of men, we must say the same thing about peace, which is the fruit of it. Accordingly, when quiet habitations and resting-places are here mentioned, let us remember the saying of Paul, “justified by faith, we have peace with God.” ( Romans 5:1 .) When Christ says that he “leaves” this peace to the disciples, ( John 14:27 ,) he affirms that “it cannot be given by the world;” and we ought not to wonder at this, for, as the same Apostle Paul informs us in another passage, “this peace surpasses all understanding.” ( Philippians 4:7 .) Having obtained this righteousness, we are no longer restless or alarmed within, as when we feel in the gnawings of conscience the wrath of God. A bad conscience is always alarmed, and harassed by wretched uneasiness. Wicked men must therefore be uneasy, and distressed by a variety of terrors; for where righteousness is banished that peace cannot be found; and where Christ reigns, there alone do we find true peace. Assured peace, therefore, is enjoyed by none but believers, who appeal to the heavenly tribunal, not only by their piety, but by their reliance on the mercy of God. Hence we infer that Christ does not yet reign where consciences are uneasy, and tossed by the various waves of doubts, as must be the case with Papists and all others who are not built on the sacrifice of Christ and the atonement obtained through him. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-18

Source

"내 백성이 거하리라." 우리가 영적 의로움이 사람들의 마음에 자리를 잡는다고 말했으므로 그 열매인 평화에 대해서도 같은 것을 말해야 한다. 따라서 조용한 거처와 안식처가 여기서 언급될 때 바울의 말씀을 기억하자. "믿음으로 의롭다 하심을 받았으니 우리 하나님과 화평을 누리노라"(롬 5:1). 그리스도가 이 평화를 제자들에게 "남기신다"고 말씀하실 때(요 14:27), 그것이 "세상이 줄 수 없다"고 단언하신다. 우리는 이것에 이상히 여기지 말아야 한다. 같은 사도 바울이 다른 구절에서 알리는 것처럼 "이 평화는 모든 이해를 초월"하기 때문이다(빌 4:7). 이 의로움을 얻었으므로 우리는 더 이상 불안해하거나 내면에서 경고를 받지 않는다. 양심의 가책 속에서 하나님의 진노를 느낄 때처럼. 나쁜 양심은 항상 경고를 받고 비참한 불안으로 괴롭힘을 당한다. 따라서 악한 자들은 불안해하고 다양한 두려움에 고통받을 것이다. 의로움이 추방된 곳에서 그 평화를 찾을 수 없기 때문이다. 따라서 그리스도만이 왕으로 계시는 곳에서만 우리는 참된 평화를 찾는다.

원주석

19절 카드 ↗

19. And the hail. We have already said that the prophets are accustomed frequently to describe under figures the reign of Christ; for they borrow their metaphors from an earthly kingdom, because our ignorance would make it almost impossible for us to comprehend, in any other way, the unspeakable treasure of blessings. The meaning is, “The Lord will remove from his people distresses and annoyances, and will make them fall on others;” because here we are liable to various storms and tempests, and must endure rain, hail, showers, winds, and tempests. He says that God, by his wonderful providence, will prevent all distresses from doing any injury to believers, because he will drive their violence in another direction. By forests he means unfrequented and desert places, where there are no crowds of men. Hence we learn that, when we are under the guardianship of Christ, we are protected from inconveniences and dangers, but that, at the same time, various storms and tempests are ready to burst on our heads. But the Lord is our deliverer, who turns away in another direction the evils that are approaching, or rescues us when we are in danger. And the city shall be situated to a low place. (344) In order to confirm what he had said about peace, he says, that “cities,” which shall be situated on level ground, will be out of danger; for at that time it was customary to build on high and elevated places, that the access to them might be more difficult. “Such,” says he, “will be God’s protection of his people, that they will not need the ordinary fortifications, because the city may be safely set down in valleys; and even although it be liable to the attacks of enemies, it will sustain no inconvenience, for the hand of the Lord will protect it.” We must not therefore seek safety by relying on our defences, lest we be immediately driven from our nest; but since our heavenly Father deigns to provide for our safety, let us be satisfied with having him for our protector and guardian. (345) (344) Bogus footnote (345) Bogus footnote return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-32-19

Source

"우박이 있으리라." 선지자들이 그리스도의 통치를 비유들로 자주 묘사하는 것이 관습이라고 이미 말했다. 땅의 왕국에서 은유를 빌려오기 때문이다. 우리의 무지로 다른 방법으로는 측량할 수 없는 복들의 말할 수 없는 보화를 우리가 이해하기 거의 불가능할 것이기 때문이다. 의미는 "주님이 그분의 백성에게서 고통과 불편을 제거하여 그것들이 다른 이들에게 떨어지게 하실 것이다"는 것이다. 우리가 이 세상에서 다양한 폭풍과 바람을 겪을 것이고 비, 우박, 소나기, 바람, 폭풍을 견뎌야 하기 때문이다. 그는 하나님이 그분의 놀라운 섭리로 모든 고통이 신자들에게 어떤 해도 끼치지 않도록 막으실 것이라고 말한다. 그들의 폭력을 다른 방향으로 몰아내실 것이기 때문이다. "숲들"로 그는 사람이 많지 않은 황량하고 사람이 없는 곳들을 의미한다. 따라서 우리가 그리스도의 수호 아래 있을 때 불편과 위험에서 보호받는다는 것을 배운다. 그러나 동시에 다양한 폭풍과 바람이 우리 머리 위에 쏟아질 준비가 되어 있다. 그러나 주님은 우리의 구원자로서 우리에게 다가오는 악들을 다른 방향으로 돌리시거나 위험에 처했을 때 우리를 구출하신다. "도성은 낮은 곳에 자리 잡히리라." 그가 평화에 대해 말한 것을 확인하기 위해 "도성들"이 평지에 자리 잡혀 위험 밖에 있을 것이라고 말한다. 따라서 우리의 방어에 의존하는 것으로 안전을 구하지 말자. 하늘 아버지가 우리의 안전을 제공하시기를 원하시므로 그분이 우리의 보호자이고 수호자가 되신다는 것으로 만족하자.

원주석

20절 카드 ↗

20. Blessed are ye. He shews how great will be the change, when Christ shall begin to reign; for he had formerly said that so great would be the desolation, that “thorns and briers” would overspread the holy land, costly houses would be thrown down, and cities and palaces would be levelled with the earth. This would happen, when the incessant attacks of enemies should lay that country desolate. But now he says that they shall be blessed , because God will give them abundant produce of all fruits. That fertility which might have been described in simple language, he illustrates by figures, that they shall “sow in marshes,” and shall “send forth their cattle” into the fields without dread of losing them. By waters some understand a rich and fertile soil; but the universal particle כל , ( chōl ,) all , leads me to take a different view; as if he had said, “Places which were overrun with waters shall be fit for sowing, and there will be no reason to fear that the water shall spoil our fields.” We are accustomed also to drive away oxen, and asses, and other animals, from fields, and especially from sown fields, that they may not eat the corn. But here he says that the corn will grow so thick and plentifully, that it shall be necessary to send oxen and asses to crop the early blade, as is commonly done when the corn is luxuriant. (346) He calls them blessed , in accordance with the usage of the Hebrew language, because their labor will never be unprofitable. If it be objected that, under the reign of Christ, such fertility has never been seen, I acknowledge that, even when God has shewn the highest kindness to his people, still there have always been visible marks of the curse, which was entailed on mankind by the fall and revolt of Adam. ( Genesis 3:17 .) But since Christ has restored to believers the inheritance of the world, with good reason do the prophets assert that he would renew the earth, so as to remove its filthiness and restore that beauty which it had lost. They who complain that it is not yet fulfilled, ought to consider whether or not they themselves are purified from every stain of sin. And if they are still at a great distance from spiritual righteousness, let them be satisfied with enjoying the blessing of God according to the measure of regeneration, the full enjoyment of which we must not expect to obtain, till, freed from the pollution of the flesh, we shall bear the perfect image of God. (346) Bogus footnote return to ' Top of Page ' Isaiah Isa 31 Isaiah Isa Isaiah Isa 33 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 32". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ isaiah-32.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-chil

Pericope (part_of)

절 (explains)

bible-text/isa-32-20

Source

"너희는 복이 있도다." 그는 그리스도가 통치하기 시작하실 때 변화가 얼마나 클 것인지 보여 준다. 이전에 황폐가 너무 커서 "가시와 찔레"가 성지를 덮고 비싼 집들이 무너지고 도성들과 왕궁들이 땅과 평평하게 될 것이라고 말했다. 이것이 원수들의 끊임없는 공격이 그 나라를 황폐하게 할 때 일어날 것이다. 그러나 이제 그들이 "복을 받을" 것이라고 말한다. 하나님이 그들에게 모든 열매의 풍부한 소산을 주실 것이기 때문이다. 비유들로 설명한다. 그들이 "물이 있는 곳에 씨를 뿌리고" 두려움 없이 가축들을 들판에 "내보낼" 것이다. "물"로 어떤 이들은 풍부하고 비옥한 토양을 이해한다. 그러나 보편적인 단어 "모든"이 나를 다른 견해로 이끈다. "물로 넘쳐났던 곳들이 씨 뿌리기에 적합하게 될 것이며 물이 우리 들판을 망칠 것을 두려워할 이유가 없을 것이다"는 의미이다. 또한 소와 나귀와 다른 동물들을 들판에서, 특히 파종한 들판에서 쫓아내는 것이 관습이다. 그것들이 곡식을 먹지 않게 하기 위해서이다. 그러나 여기서 그는 곡식이 너무 두껍고 풍부하게 자라서 소와 나귀를 이른 줄기를 베게 보낼 필요가 있을 것이라고 말한다. 곡식이 무성할 때 일반적으로 하는 것처럼. 그들을 "복 있다"고 부르는 것은 히브리어 관용구에 따른 것이다. 그들의 수고가 결코 무익하지 않을 것이기 때문이다.

원주석

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