언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 이사야 › 9장

주석[칼빈] — 이사야 9장 · 평강의 왕

요약
칼빈 주석 · 섹션 20개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 8장10장 →

1절 카드 ↗

1. Yet the darkness shall not be. He begins to comfort the wretched by the hope of alleviation, that they may not be swallowed up by the huge mass of distresses. Many take these words in quite an opposite meaning, that is, as a threatening which denounces against the Jews a heavier affliction than that with which Tiglath-pileser ( 2 Kings 15:29 ) and Shalmanezer ( 2 Kings 17:6 ) afflicted them. The former inflicted a heavy calamity, the latter inflicted one still heavier, for he carried the twelve tribes into captivity, and blotted out the name of the nation. Some think that he now foretells the heaviest calamity of all, for if it be compared with the former two, it exceeds both of them. Though I am not prepared to reject this view, for it does not want plausibility, yet I rather favor a different opinion. The other interpretation is indeed more plausible, that the Prophet intended to deprive hypocrites of every enjoyment, that they might not imagine that this calamity would quickly pass away like a storm as the others had done, for it would be utterly destructive; and so we shall take the particle כי ( ki ) in its literal meaning. (138) But in my opinion it is most appropriate to view it as a consolation, in which he begins to mitigate what he had said about that frightful darkness and driving , ( Isaiah 8:22 ,) and, by allaying the bitterness of those punishments, encourages them to expect the favor of God. As if he had said, “ and yet , amidst that shocking calamity which the Jews shall endure, the darkness will not be such as when the land of Israel was afflicted, first, by Tiglath-pileser, ( 2 Kings 15:29 ,) and afterwards more grievously by Shalmanezer,” ( 2 Kings 17:6 .) Amidst so great extremities believers might otherwise have fainted, if their hearts had not been cheered by some consolation. Isaiah therefore directs his discourse to them lest they should think that they were ruined, for he intimates that the chastisements which are now to be inflicted will be lighter than those which came before. That this is the natural interpretation will quickly appear from what immediately follows. But why does the Prophet say that this calamity, which was far more dreadful, would be more mild and gentle? For Jerusalem was to be razed, the temple thrown down, and the sacrifices abolished, which had remained untouched during the former calamities. It might be thought that these were the severest of all, and that the former, in comparison of them, were light. But it ought to be observed, that while in the former instances there was no promise, an explicit promise was added to this threatening. By this alone can temptations be overcome and chastisements be rendered light. By this seasoning alone, I say, are our afflictions alleviated; and all who are destitute of it must despair. But if, by means of it, the Lord strengthen us by holding out the hope of assistance, there is no affliction so heavy that we shall not reckon it to be light. This may be made plain by a comparison. A man may happen to be drowned in a small stream, and yet, though he had fallen into the open sea, if he had got hold of a plank he might have been rescued and brought on shore. In like manner the slightest calamities will overwhelm us if we are deprived of God’s favor; but if we relied on the word of God, we might come out of the heaviest calamity safe and uninjured. As to the words, some take מועף ( mugnaph ) for an adjective, as if the Prophet said, It shall not be darkened ; but the feminine pronoun which immediately follows, בה ( bahh ), in her , does not allow us to refer this to men. It is more accurately described by others to be a substantive noun; and, therefore, I have resolved to render it literally, there shall not be darkness in Judea according to the affliction of the time when, etc . Some explain הקל ( hekal ) to mean that the land was relieved of a burden , in consequence of the people having been carried into captivity; but this is altogether at variance with the Prophet’s meaning, and does not agree with what follows; for it is immediately added that the seacoast has been more grievously afflicted by a second calamity. There can be no doubt, therefore, that this verb corresponds to the other verb הכביד , ( hikbid .) (139) Not more than a small part of the kingdom having been afflicted by Tiglath-pileser, the calamity which he brought upon it is said to be light as compared with the second which was inflicted by Shalmanezer. By the way of the sea, beyond Jordan, in Galilee of the Gentiles. He calls it the way of the sea , because Galilee was adjoining to the coast of the Mediterranean Sea , and on one side it was bounded by the course of the Jordan . It is called Galilee of the Gentiles , not only because it was contiguous to Tyre and Sidon, but because it contained a great multitude of Gentiles , who were mingled with the Jews; for from the time that Solomon granted this country to King Hiram, ( 1 Kings 9:11 ,) it could never be subdued in such a manner as not to have some part of it possessed by the Gentiles (138) The Hebrew particle כי , ( ki ,) which is placed at the beginning of this verse, is rendered in the English version by Nevertheless ; but Calvin says that he is willing to translate it for — Ed (139) הקל ( hekal ) signifies literally to make light , and in accordance with an English idiom, sometimes denotes figuratively, to make light of . Stock’s rendering is, he made vile , answering to Lowth’s, he debased . Both agree in rendering הכביד ( hikbid ) he hath made it glorious . The English version concurs with Calvin in rendering הקל , ( hekal ,) he lightly afflicted , and הבביד , ( hikbid ,) he did more grievously afflict . — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-1

Source

1. 흑암이 없어지리로다. 선지자는 비참한 자들에게 위로의 희망으로 말문을 열어, 그들이 엄청난 고난의 무게에 압도되지 않도록 한다. 많은 이들이 이 말씀을 정반대의 의미로, 즉 디글랏빌레셀(왕하 15:29)과 살만에셀(왕하 17:6)이 유대인들에게 가한 것보다 더 무거운 재난을 경고하는 위협으로 해석한다. 전자는 무거운 재난을 가져왔고, 후자는 더욱 무거운 것을 가져왔다. 어떤 이들은 선지자가 이제 가장 무거운 재난을 예언하고 있다고 생각한다. 나는 이 견해를 거부할 준비가 되어 있지 않지만, 다른 의견을 더 선호한다.

다른 해석은 위협으로서 선지자가 위선자들에게서 모든 즐거움을 빼앗으려는 것이라고 보는데, 이전 재난들처럼 이번 것도 폭풍처럼 빨리 지나가리라고 상상하지 못하도록 하기 위함이라는 것이다. 그러나 내 생각으로는 이것을 위로로 보는 것이 가장 적절하다. 선지자는 앞서 말한 그 끔찍한 어두움과 쫓겨남(사 8:22)을 완화하기 시작하여, 그 형벌의 쓴맛을 달래며 하나님의 은혜를 기대하도록 격려한다. 마치 이렇게 말하는 것과 같다. "그러나 유대인들이 겪을 그 무서운 재난 중에도 어두움은 이스라엘 땅이 디글랏빌레셀에 의해, 그 후 살만에셀에 의해 더욱 심하게 고난받았던 때와 같지 않을 것이다." 그토록 극한 상황에서 믿는 자들에게 어떤 위로로 마음이 북돋아지지 않았다면 기운을 잃었을 것이다.

그렇다면 왜 선지자는 훨씬 더 두렵게 보이는 이 재난이 더 부드럽고 온화할 것이라고 말하는가? 이전의 재난들에서는 아무런 약속이 없었던 반면, 이 위협에는 명시적인 약속이 더해졌다. 오직 이것만이 유혹을 이기고 형벌을 가볍게 할 수 있다. 이 양념으로만 우리의 고난이 완화된다. 이것이 없는 자들은 절망해야 한다. 그러나 주님께서 도움의 희망을 제시하심으로 우리를 강하게 하신다면, 어떤 고난도 가볍지 않은 것이 없다. 작은 시냇가에서 익사할 수 있는 사람도, 넓은 바다에 빠졌더라도 널빤지를 잡았다면 구해져 뭍에 이를 수 있다. 이처럼 가장 가벼운 재난도 하나님의 은혜가 없으면 우리를 압도할 것이지만, 하나님의 말씀에 의지한다면 가장 무거운 재난에서도 안전하게 나올 수 있다.

"바다 길, 요단 건너편, 이방의 갈릴리." 갈릴리는 지중해 해안에 인접해 있었고 한편으로는 요단 강 경계에 면해 있었기 때문에 "바다 길"이라고 부른다. "이방의 갈릴리"라고 불리는 것은 두로와 시돈에 인접했을 뿐 아니라 유대인들과 섞여 살던 많은 이방인을 포함하고 있었기 때문이다.

원주석

2절 카드 ↗

2. The people walking in darkness hath seen a great light. He speaks of future events in the past tense, and thus brings them before the immediate view of the people, that in the destruction of the city, in their captivity, and in what appeared to be their utter destruction, they may behold the light of God. It may therefore be summed up in this manner: “Even in darkness , nay, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when they appear to be already dead.” Matthew, who quotes this passage, appears to torture it to a different meaning; for he says that this prediction was fulfilled when Christ preached along the sea-coast. ( Matthew 4:16 .) But if we take a just view of the comparison, it will be found that Matthew has applied this passage to Christ correctly, and in its true meaning. Yet it does not appear that the view generally given by our commentators is a successful elucidation of the passage; for they merely assert that it belongs to the kingdom of Christ, but do not assign a reason, or show how it accords with this passage. If, therefore, we wish to ascertain the true meaning of this passage, we must bring to our recollection what has been already stated, that the Prophet, when he speaks of bringing back the people from Babylon, does not look to a single age, but includes all the rest, till Christ came and brought the most complete deliverance to his people. The deliverance from Babylon was but a prelude to the restoration of the Church, and was intended to last, not for a few years only, but till Christ should come and bring true salvation, not only to their bodies, but likewise to their souls. When we shall have made a little progress in reading Isaiah, we shall find that this was his ordinary custom. Having spoken of the captivity in Babylon, which held out the prospect of a very heavy calamity, he shows that this calamity will be lighter than that which Israel formerly endured; because the Lord had fixed a term and limit to that calamity, namely, seventy years , ( Jeremiah 25:11 ,) after the expiration of which the light of the Lord would shine on them. By this confident hope of deliverance, therefore, he encourages their hearts when overpowered by fear, that they might not be distressed beyond measure; and thus he made a distinction between the Jews and the Israelites, to whom the expectation of a deliverance so near was not promised. Though the Prophets had given to the elect remnant some taste of the mercy of God, yet, in consequence of the redemption of Israel being, as it were, an addition to the redemption of Judah, and dependent on it, justly does the Prophet now declare that a new light has been exhibited; because God hath determined to redeem his people. Appropriately and skilfully, too, does Matthew extend the rays of light to Galilee and the land of Zebulun . ( Matthew 4:15 .) In the land of the shadow of death. He now compares the captivity in Babylon to darkness and death ; for those who were kept there, were wretched and miserable, and altogether like dead men; as Ezekiel also relates their speech, Dead men shall arise out of the graves. ( Ezekiel 37:11 .) Their condition, therefore, was such as if no brightness, no ray of light , had shone on them. Yet he shows that this will not prevent them from enjoying light , and recovering their former liberty; and that liberty he extends, not to a short period, but, as we have already said, to the time of Christ. Thus it is customary with the Apostles to borrow arguments from the Prophets, and to show their real use and design. In this manner Paul quotes ( Romans 9:25 ) that passage from Hosea, I will call them my people which were not my people, ( Hosea 2:23 ,) (140) and applies it to the calling of the Gentiles, though strictly it was spoken of the Jews; and he shows that it was fulfilled when the Lord brought the Gentiles into the Church. Thus, when the people might be said to be buried in that captivity, they differed in no respect from the Gentiles; and since both were in the same condition, it is reasonable to believe that this passage relates, not only to the Jews, but to the Gentiles also. Nor must it be viewed as referring to outward misery only, but to the darkness of eternal death , in which souls are plunged, till they come forth to spiritual light; for unquestionably we lie buried in darkness , till Christ shine on us by the doctrine of his word. Hence also Paul exhorts, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. ( Ephesians 5:14 .) If therefore we extend the commencement of the deliverance from the return from Babylon down to the coming of Christ, on whom all liberty and all bestowal of blessings depends, we shall understand the true meaning of this passage, which otherwise has not been satisfactorily explained by commentators. (140) In the original text the reference reads: Hosea 2:13 which I assume was a typographical error. — fj. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-2

Source

2. 흑암에 행하던 백성이 큰 빛을 보고. 선지자는 미래의 사건들을 과거 시제로 말하여 백성의 눈앞에 가져다 놓는다. 그리하여 성읍의 멸망과 포로 생활과 그것이 완전한 파멸로 보이는 상황에서도 그들은 하나님의 빛을 볼 수 있다. 요약하면 이것이다. "어두움 속에서도, 더 나아가 죽음 자체 안에서도 희망의 좋은 근거가 있다. 이미 죽은 것처럼 보이는 자기 백성을 하나님의 권능이 소생시키기에 충분하기 때문이다."

마태는 이 본문을 인용하면서(마 4:16), 그리스도께서 해변을 따라 전도하셨을 때 이 예언이 성취되었다고 말한다. 비교를 올바르게 살펴보면, 마태가 이 본문을 그리스도에게 올바르게, 참된 의미로 적용했음을 알 수 있다. 그러나 일반 주석가들의 해석 방식은 성공적이지 않다. 그들은 단순히 그리스도의 왕국에 속한다고 주장할 뿐, 이유를 밝히거나 이 본문과 어떻게 일치하는지를 보여주지 않는다.

이 본문의 참된 의미를 파악하려면 앞서 말한 것을 기억해야 한다. 선지자가 바벨론에서 백성을 데리고 오는 것을 말할 때, 그는 단 하나의 시대만을 보는 것이 아니라 그리스도가 오셔서 자기 백성에게 가장 완전한 구원을 가져오실 때까지의 나머지 시대 전체를 포함한다. 바벨론으로부터의 해방은 교회의 회복의 서막에 불과했으며, 단 몇 년이 아니라 그리스도가 오셔서 몸만이 아니라 영혼에도 참된 구원을 가져오실 때까지 지속되도록 의도되었다.

"사망의 그늘의 땅." 그는 바벨론 포로 생활을 어두움과 죽음에 비유한다. 거기서 억류된 자들은 비참하고 완전히 죽은 자와 같았다. 에스겔도 그들의 말을 전한다. "죽은 자들이 무덤에서 살아나겠느냐?"(겔 37:11). 따라서 그들의 상태는 밝음도 한 줄기 빛도 비추지 않는 것과 같았다. 그런데도 선지자는 이것이 그들이 빛을 누리고 이전의 자유를 회복하는 것을 막지 않을 것임을 보여준다. 그 자유는 짧은 기간이 아니라 그리스도의 때까지 연장된다.

이 본문이 유대인들만이 아니라 이방인들에게도 관련된다고 믿는 것이 합당하다. 또한 단지 외적 비참만을 가리키는 것이 아니라, 영원한 죽음의 어두움을 가리키기도 한다. 그리스도께서 그분의 말씀의 교리로 우리에게 비추시기 전까지 우리는 의심 없이 어두움 속에 묻혀 있다. 바울도 권고한다. "잠자는 자여 깨어서 죽은 자들 가운데서 일어나라 그리스도께서 너에게 비추이시리라"(엡 5:14). 바벨론에서의 귀환의 시작부터 그리스도의 오심까지를 구원의 시작으로 연장하여 본다면, 이 본문의 참된 의미를 이해할 것이다.

원주석

3절 카드 ↗

3. Thou hast multiplied. This passage is somewhat obscure, both in itself, and on account of the diversity of interpretations; for it appears to be absurd to say that the joy was not increased , seeing that he immediately afterwards adds, they rejoiced . On this account the Jews interpret לא ( lo ) not negatively, but as if ו ( vau ) had been substituted for א ( aleph ); for sometimes, though rarely, it has this meaning in the Scriptures. (141) ( Exodus 21:8 .) The Jews do this, because they cannot reconcile the words of the Prophet with their opinion. Again, some view these words as referring to Sennacherib, because his army, though it was large, brought him no ground of joy , but rather of grief. ( 2 Kings 19:35 .) Others explain it as relating to the Church, and justly, but mistake the method of applying it; for they think that the Prophet said this because believers, as long as they live, are subject to numerous and diversified afflictions. Others go still farther from the point, by saying that the conversion of the Gentiles, which will enlarge the Church, will not bring joy to the Jews and the ancient synagogue. But I cannot approve of any of those interpretations, and therefore I interpret it in this manner. As the Prophet, in the beginning of the chapter, had made a preliminary statement, that this blessing of redemption was greater than all other blessings, though it might appear to be unworthy of being so highly extolled, on account of the small number of those who were redeemed; so now he repeats the same comparison, or one not very different from it, namely, that this favor of God would be more remarkable than when he had formerly multiplied his people. This might at first sight be thought to be highly inappropriate; for if we compare the condition of the Jewish kingdom, before the Babylonish captivity, with its condition after the return from it, we may be led to think that the period during which its ancient possession remained unimpaired was a season of greater prosperity. It was but a small remnant that returned in comparison of that multitude which had been carried away. Besides, they had not the free possession of their land, but might be said to be tenants at will; and they had to pay tribute to the Persians, and retained hardly any semblance of their former rank. Who, therefore, would not have preferred that prosperous reign which had been enjoyed by the family of David to that condition? But the Prophet declares that this latter condition, though it may appear to be greatly inferior, and even more wretched, ought to be preferred to that which was prosperous and splendid, and shows that it will yield greater joy than when they had an abundant share of wealth and of all kinds of possessions. This was also testified by Haggai, that the glory of the latter temple would be greater than the glory of the former, ( Haggai 2:9 ,) though at first sight it might appear to be far otherwise. It is as if Isaiah had said, “There never was greater joy, though the multitude of the people was greater. Though we are few and contemptible in number, yet by the light with which thou shinest on us thou hast cheered us to such a degree that no joy of our former condition can be compared with the present.” For that redemption might be regarded as a prelude to the full and perfect salvation which was at length obtained through Christ. Before thee. He means that the joy was true and complete, not slight or temporary. Men often rejoice, but with a deceitful and transitory joy , which is followed by mourning and tears. He affirms that this joy has its roots so deeply laid, that it can never perish or be destroyed. Such is also the import of the phrase before thee ; for nothing cheers the godly so much as when the face of God shines sweetly on them. They are not like irreligious men, who are carried hither and thither by a blind and uncertain joy , but they have that which alone gives ground for full joy, their reliance on God’s fatherly kindness. Perhaps also the Prophet intended to allude to those words which frequently occur in the writings of Moses: Thou shalt rejoice before the Lord thy God . ( Leviticus 23:40 ; Deuteronomy 12:12 .) For though the subject there spoken of is the Tabernacle, still the mode of expression is fitly applied to the present occasion, that the joy of a believing people will not be irreligious, but will arise from acknowledging God, and beholding him by the eyes of faith to be the author of salvation . ( Hebrews 5:9 .) Others explain it more ingeniously, that inwardly believers rejoice before God in their consciences, because in the world grief and sighing continually awaits them. Though this is true, yet a more natural meaning is drawn from the connection of the passage, namely, that believers whom God shall redeem will possess true joy ; because they will have been instructed by undoubted proof that he is their Father, so that they may freely boast that they will always be safe under his guidance; and, therefore, as I lately mentioned, it denotes continuance. According to the joy in harvest, and as men rejoice when they divide the spoils. The comparisons of Harvest and Victory , by which he heightens the amount of the joy, are sufficiently plain. Now, hence it is evident what Christ brings to us, namely, a full and perfect joy, of which we cannot in any way be robbed or deprived, though various storms and tempests should arise, and though we should be weighed down by every kind of afflictions. However weak and feeble we may be, still we ought to be glad and joyful; for the ground of our joy does not lie in numbers, or wealth, or outward splendor, but in spiritual happiness, which we obtain through the word of Christ. For thou hast broken his burdensome yoke. He explains the cause of the joy , that believers, when they have been delivered from a frightful and cruel tyranny, will feel as if they had been rescued from death. In order to illustrate the grace of God, he r

Pericope (part_of)

절 (explains)

bible-text/isa-9-3

Source

3. 주께서 번성하게 하시고. 이 본문은 해석의 다양성 때문에 다소 모호하다. 기쁨이 증가하지 않았다고 말하면서 바로 다음에 그들이 기뻐했다고 덧붙이는 것은 모순처럼 보이기 때문이다. 유대인들은 לא(로)를 부정으로 읽지 않고 ו(바우)가 א(알레프)를 대체한 것으로 해석하는데, 이 의미로 쓰이는 경우가 드물지만 성경에 없지는 않다(출 21:8). 다른 이들은 이 말씀이 산헤립에 관한 것으로 그의 군대가 크지만 기쁨이 아니라 슬픔만 가져왔다고 본다. 또 다른 이들은 교회에 관한 것으로 올바르게 보지만 적용 방법을 잘못한다.

그러나 나는 이런 해석들 중 어느 것도 지지할 수 없으며, 다음과 같이 해석한다. 선지자가 이 장의 서두에서 이 구원의 복이 다른 모든 복보다 크다는 것을 미리 언급하면서도 구원받는 자의 수가 적다는 이유로 그처럼 높이 찬양받을 만한 가치가 없어 보일 수 있다고 했다. 그런데 이제 같은 또는 거의 유사한 비교를 반복한다. 즉 하나님의 이 은혜가 그분이 이전에 백성을 번성케 하셨을 때보다 더욱 놀라울 것이라는 것이다.

선지자는 비록 포로에서 돌아온 자들이 이전에 끌려간 무리와 비교할 때 작은 잔여밖에 되지 않고, 그들이 자신의 땅을 자유롭게 소유하지 못하고 페르시아에 세금을 내야 했더라도, 이 후자의 상태가 전자보다 훨씬 열등하고 더 비참하게 보일지라도 더 선호되어야 한다고 선언한다. 그리고 그것이 풍요로운 재물을 누리던 번성하고 빛나는 때보다 더 큰 기쁨을 줄 것이라고 한다. 학개도 이것을 증언하였다. 후자의 성전의 영광이 전자보다 클 것이라고(학 2:9). 마치 이사야가 이렇게 말하는 것과 같다. "백성이 더 많을 때도 이보다 더 큰 기쁨이 없었다. 우리가 수에 있어서는 적고 보잘것없지만, 주께서 우리에게 비추시는 빛으로 이전 상태의 어떤 기쁨과도 비교할 수 없을 만큼 기뻐하게 하셨다." 이 구원은 마침내 그리스도를 통해 얻은 충만하고 완전한 구원의 서막으로 볼 수 있기 때문이다.

"주 앞에서." 이는 기쁨이 참되고 완전하며 가볍거나 일시적이지 않음을 의미한다. 이 기쁨의 뿌리가 너무 깊이 박혀 결코 사라지거나 파괴될 수 없다. "주 앞에서"라는 표현도 같은 뜻이다. 하나님의 얼굴이 그들에게 달콤하게 빛날 때 경건한 자들은 가장 크게 기뻐하기 때문이다. 그들은 맹목적이고 불확실한 기쁨에 이리저리 휩쓸리는 불경건한 자들과 같지 않다. 그들은 충만한 기쁨의 유일한 근거인 하나님의 아버지다운 친절을 신뢰한다.

"추수의 기쁨같이, 용사들이 노략물을 나눌 때에 기뻐하는 것같이." 기쁨의 양을 높이는 추수와 승리의 비유는 충분히 명확하다. 여기서 그리스도가 우리에게 가져다 주시는 것, 즉 어떤 폭풍과 소란이 일어나고 우리가 온갖 고난으로 짓눌려도 결코 빼앗기거나 박탈될 수 없는 충만하고 완전한 기쁨이 무엇인지 분명히 알 수 있다.

"그들에게 지워졌던 멍에를." 기쁨의 원인을 설명한다. 무서운 잔인한 폭정에서 구원받은 믿는 자들은 죽음에서 구해진 것같이 느낄 것이다.

원주석

5절 카드 ↗

5. For every battle. Here commentators are nearly agreed that Isaiah intended to contrast the victory which God was about to give to his people with other victories. Others conquer by making a great slaughter of the enemies, but here the Lord will conquer by his own hand alone. He expresses more fully what he had said, As in the day of Midian . (Verse 4.) The Lord therefore, he says, will not employ the agency of a great multitude, but will achieve a victory for himself from heaven. When the Lord acts by himself, every covering is removed, and we perceive more clearly that he is the Author of our life and salvation. Now, since there is a contrast which expresses the difference between the ordinary mode of warfare and the miracle of redemption, the copulative ו , ( vau ,) in the middle of the verse, ought to be rendered but ; as if he had said, that it is usually amidst the confusion of the battle that enemies are hewn down: but God will act in a very different manner; for he will destroy the enemies of the Church, as if he sent down lightning from heaven, or suddenly struck them by thunderbolts. It may perhaps be thought better to adopt the opinion of those who explain the second clause as a continuation of the first, that all warriors will be with trembling and with burning fire. But the former meaning is more appropriate, and is likewise supported by the words of the Prophet. Hence it is evident that the present subject is not merely the deliverance which the people obtained from Cyrus, permitting them to return to their native country, but that these words must be viewed as extending to the kingdom of Christ. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-5

Source

5. 전쟁하는 자의 갑옷은. 여기서 주석가들은 이사야가 다른 승리들과 하나님이 자기 백성에게 주실 승리를 대조하려 했다는 데 거의 일치한다. 다른 이들은 적들을 크게 도륙하여 정복하지만, 여기서 주님은 혼자의 힘으로만 정복하실 것이다. 선지자는 앞서 "미디안의 날과 같이"(4절)라고 말한 것을 더욱 풍부하게 표현한다. 주님은 많은 무리의 도움을 사용하지 않으시고 하늘에서 친히 승리를 이루실 것이다. 주님이 친히 행하실 때 모든 가림막이 제거되고 그분이 우리 생명과 구원의 창시자이심을 더욱 명확하게 알 수 있다.

보통의 전쟁 방식과 구원의 기적 사이의 차이를 표현하는 대조가 있으므로, 절 중간의 접속사 ו(바우)는 "그러나"로 번역해야 한다. 마치 이렇게 말하는 것과 같다. 보통은 전투의 혼란 속에서 적들이 쳐죽임을 당하지만, 하나님은 매우 다르게 행하실 것이다. 그분은 마치 하늘에서 번개를 보내시거나 갑자기 천둥으로 치시듯 교회의 원수들을 멸하실 것이다. 따라서 현재 주제는 단순히 백성이 고레스를 통해 본국으로 돌아올 수 있도록 허락받은 해방이 아니라, 그리스도의 왕국으로 확장하여 보아야 함이 분명하다.

원주석

6절 카드 ↗

6. For unto us a child is born. Isaiah now argues from the design, to show why this deliverance ought to be preferred to the rest of God’s benefits, namely, because not only will God bring back the people from captivity, but he will place Christ on his royal throne, that under him supreme and everlasting happiness may be enjoyed. Thus he affirms that the kindness of God will not be temporary, for it includes the whole of that intermediate period during which the Church was preserved till the coming of Christ. Nor is it wonderful if the Prophet makes a sudden transition from the return of the ancient people to the full restoration of the Church, which took place many centuries afterwards; for in our observations on Isaiah 7:14 , (142) we have remarked, that there being no other way that God is reconciled to us than through the Mediator, all the promises are founded on him; and that on this account it is customary with the Prophets, whenever they wish to encourage the hearts of believers by good hope, to bring this forward as a pledge or earnest. To this must be added, that the return from the captivity in Babylon was the commencement of the renovation of the Church, which was completed when Christ appeared; and consequently there is no absurdity in an uninterrupted succession. Justly, therefore, does Isaiah teach that they ought not to confine their attention to the present benefit, but should consider the end, and refer everything to it. “This is your highest happiness, that you have been rescued from death, not only that you may live in the land of Canaan, but that you may arrive at the kingdom of God.” Hence we learn that we ought not to swallow up the benefits which we receive from God, so as instantly to forget them, but should raise our minds to Christ, otherwise the advantage will be small, and the joy will be transitory; because they will not lead us to taste the sweetness of a Father’s love, unless we keep in remembrance the free election of God, which is ratified in Christ. In short, the Prophet does not wish that this people should be wholly occupied with the joy occasioned by the outward and short-lived freedom which they had obtained, but that they should look at the end, that is, at the preservation of the Church, till Christ, the only Redeemer, should appear; for he ought to be the ground and perfection of all our joy. A child is born. The Jews impudently torture this passage, for they interpret it as relating to Hezekiah, though he had been born before this prediction was uttered. But he speaks of it as something new and unexpected; and it is even a promise, intended to arouse believers to the expectation of a future event; and therefore there can be no hesitation in concluding that he describes a child that was afterwards to be born He is called the Son of God. Although in the Hebrew language the word son , I admit, has a wide acceptation, yet that is when something is added to it. Every man is the son of his father: those who are a hundred years old are called ( Isaiah 65:20 ) the sons of a hundred years ; wicked men are called the sons of wickedness ; those who are blessed are called the sons of blessing ; and Isaiah called a fruitful hill the son of fatness . ( Isaiah 5:1 .) But son , without any addition, can mean none else than the Son of God ; and it is now ascribed to Christ, by way of eminence, ( κατ ᾿ ἐξοχὴν ,) in order to inform us, that by this striking mark he is distinguished from the rest of mankind. Nor can it be doubted that Isaiah referred to that well-known prediction, which was in the mouth of every person, I will be his Father, and he shall be my Son, ( 2 Samuel 7:14 ,) as it is afterwards repeated, Thou art my Son; this day have I begotten thee. ( Psalms 2:7 .) Had it not been commonly and generally known that the Messiah would be the Son of God, it would have been foolish and unmeaning for Isaiah simply to call him the Son . Accordingly, this title is derived from the former prediction, from which the Apostle reasons, that the excellence of Christ exalts him above all the angels. ( Hebrews 1:5 .) Now, though in the person of a child Christ might have a mean appearance, still the designation of Son points out his high rank. Yet I do not deny that he might have been called the Son of David, but it is more natural to apply it to him as God. The titles which follow are still less applicable to Hezekiah. I shall soon give an ample refutation of the sophistry by which the Jews attempt to evade this passage. Let them slander as they may, the matter is sufficient plain to all who will calmly and soberly examine it. A Son hath been given to us . There is weight in what he now adds, that this Son was given to the people, in order to inform the Jews that their salvation and that of the whole Church is contained in the person of Christ. And this giving is one of the chief articles of our faith; for it would have been of little avail to us, that Christ was born , if he had not likewise been our own. What this child will be, and what is his rank, he declares in the following statements. And the government hath been laid upon his shoulder. To suppose, as some do, that this is an allusion to the cross of Christ is manifestly childish. Christ carried the cross on his shoulders, ( John 19:17 ,) and by the cross he gained a splendid triumph over the prince of this world . ( John 14:30 .) But as the government is here said to have been laid on his shoulders in the same sense in which we shall see that the key of the house of David was laid on the shoulders of Eliakim, ( Isaiah 22:22 ,) we need not go far to seek ingenious expositions. Yet I agree with those who think that there is an indirect contrast between the government which the Redeemer bore on his shoulders and the staff of the shoulder which was just now mentioned; for it agrees well, and is not liable to any objections. He therefore shows that the Messiah will be different from indolent kings, who leave off bus

Pericope (part_of)

절 (explains)

bible-text/isa-9-6

Source

6. 이는 한 아이가 우리에게 태어났고. 이사야는 이제 설계로부터 논증하여, 왜 이 해방이 나머지 하나님의 은혜보다 선호되어야 하는지를 보여준다. 하나님이 단지 백성을 포로에서 데리고 오실 뿐 아니라 그리스도를 왕의 보좌에 앉히실 것이기 때문이다. 그리하여 그 아래서 최고이자 영원한 행복이 누려질 것이다. 이처럼 그는 하나님의 친절이 일시적이지 않을 것이라고 확언한다.

선지자가 고대 백성의 귀환으로부터 여러 세기 후에 일어날 교회의 완전한 회복으로 갑자기 전환하는 것이 이상하지 않다. 하나님이 우리와 화해하시는 다른 방법이 중보자를 통한 것 외에 없으므로, 모든 약속이 그 위에 기초해 있다. 그래서 선지자들은 믿는 자들을 좋은 희망으로 격려하려 할 때마다 이것을 보증이나 확증으로 내세우는 것이 관습이다.

"한 아이가 우리에게 태어났고." 유대인들은 이 본문을 뻔뻔스럽게 왜곡하여 히스기야에 관한 것으로 해석한다. 하지만 히스기야는 이 예언이 발화되기 전에 이미 태어났다. 선지자는 이것을 새롭고 예기치 않은 것으로 말하며, 미래 사건의 기대를 믿는 자들에게 일깨우기 위한 약속이다. 그러므로 나중에 태어날 아이를 묘사하고 있다는 것에 주저함이 없다.

그는 하나님의 아들이라고 불린다. 히브리어에서 "아들"이라는 단어는 넓은 의미를 가질 수 있지만, 그것은 무언가가 덧붙여졌을 때이다. 모든 사람은 자기 아버지의 아들이다. 백 살 된 자들은 백 년의 아들들이라고 불린다. 악인들은 악의의 아들들이라고 불린다. 그러나 아무 첨가 없이 "아들"은 오직 하나님의 아들밖에 의미할 수 없다. 이 칭호가 이제 그리스도에게 탁월하게 귀속되는 것은, 이 두드러진 표시로 그가 나머지 인류와 구별됨을 알게 하기 위함이다. 이사야가 모든 입에 오르내리던 그 유명한 예언, "나는 그에게 아버지가 되고 그는 나에게 아들이 되리라"(삼하 7:14)와 그 후 "너는 내 아들이라 오늘 내가 너를 낳았도다"(시 2:7)를 언급한다는 것은 의심의 여지가 없다.

"아들이 우리에게 주어졌고." 그가 이 아들이 백성에게 주어졌다고 덧붙이는 데는 무게가 있다. 유대인들과 교회 전체의 구원이 그리스도의 위격 안에 담겨 있음을 알게 하기 위함이다. 이 줌이 우리 믿음의 핵심 조항 중 하나이다. 그리스도가 태어났다는 것만으로는 우리에게 별 소용이 없었을 것이다. 만약 그가 또한 우리 자신의 것이 아니라면 말이다.

"그의 어깨에는 정사를 메었고." 어떤 이들은 이것이 그리스도의 십자가에 대한 암시라고 생각하지만, 이는 명백히 유치하다. 여기서 정사는 엘리아김의 어깨에 다윗 집의 열쇠가 놓인 것과 같은 의미로 그의 어깨에 놓였다고 한다(사 22:22). 따라서 교묘한 해석을 멀리서 구할 필요가 없다. 그는 직무를 다른 이들에게 맡기고 업무를 게을리하는 나태한 왕들과 달리, 그리스도는 직접 친히 자기 왕국을 다스릴 것임을 보여준다.

그 이름의 나머지, 즉 유대인들이 히스기야에게 적용하려는 칭호들에 대해서는, 이사야는 분명 그것들이 히스기야에게 전혀 맞지 않음을 알게 한다. 그 칭호들이 문자 그대로 또한 충만하게 그리스도에게만 해당되기 때문이다.

원주석

7절 카드 ↗

7. To the increase of the government there will be no end. He begins to explain and confirm what he had formerly said, that Christ is The Prince of Peace , by saying that his government is extended to every age, and is perpetual; that there will be no end to the government or to peace . This was also repeated by Daniel, who predicts that his kingdom is an everlasting kingdom . ( Daniel 7:27 .) Gabriel also alluded to it when he carried the message to the virgin; and he gave the true exposition of this passage, for it cannot be understood to refer to any other than to Christ. He shall reign, says he, over the house of Jacob for ever, and of his kingdom there shall be no end. ( Luke 1:33 .) We see that the mightiest governments of this world, as if they had been built on a slippery foundation, ( Psalms 73:18 ,) are unexpectedly overturned and suddenly fall. How fickle and changeable all the kingdoms under heaven are, we learn from history and from daily examples. This government alone is unchangeable and eternal. Now, this continuance, of which Isaiah now speaks, consists of two parts. It belongs both to time and to quality. Though the kingdom of Christ is in such a condition that it appears as if it were about to perish at every moment, yet God not only protects and defends it, but also extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity . We ought firmly to believe this, that the frequency of those shocks by which the Church is shaken may not weaken our faith, when we learn that, amidst the mad outcry and violent attacks of enemies, the kingdom of Christ stands firm through the invincible power of God, so that, though the whole world should oppose and resist, it will remain through all ages. We must not judge of its stability from the present appearances of things, but from the promise, which assures us of its continuance and of its constant increase. And to the peace. To the government he adds the eternity of the peace , for the one cannot be separated from the other. It is impossible that Christ should be King without also keeping his people in calm and blessed peace , and enriching them with every blessing. But as they are daily exposed to innumerable vexations, endure fierce attacks, and are tossed and perplexed by fears and anxieties, they ought to cultivate that peace of Christ, which holds the highest place in their hearts , ( Philippians 4:7 ; Colossians 3:15 ,) that they may remain unhurt, and may even retain their composure amidst the destruction of the whole world. In the word לםרבה , ( lemarbeh ,) contrary to the usual manner of writing, there is the close form of ם ( mem ). (144) Some think that it denotes the slavery by which the Jewish people should be oppressed till the coming of Christ. Others think that that nation, on account of its treachery, was excluded by this mark from having any share in this kingdom . I do not find fault with these views. Indeed, we can hardly assert that the Prophet wrote it in this manner; but yet, since this is the form in which it has come into our hands, and since the Rabbins were so close observers of the minutest portion of a letter, we cannot avoid thinking that this was not rashly done. And if we admit that the Prophet intentionally wrote it in this manner, I think that it conveyed this useful instruction, that believers should not imagine that the splendor of Christ’s kingdom would consist in outward pomp, or cherish vain hopes of worldly triumphs, but should only expect, amidst various calamities, an unseen extension of the kingdom, because it had been promised. Upon the throne of David. A promise having been made to David that the Redeemer would spring from his seed, ( 2 Samuel 7:12 ,) and his kingdom having been nothing else than an image or faint shadow of that more perfect and truly blessed state which God had determined to establish by the hand of his Son, the Prophets, in order to remind the people of that remarkable miracle, usually call Christ the Son of David . ( Jeremiah 23:5 .) Though the name of such a holy and upright king was justly beloved and revered, yet believers esteemed more highly the promised restoration to full salvation, and even among the most ignorant persons that prediction was universally remembered, and its truth and authenticity were considered to be clear and undoubted. I shall collect but a few of the passages in which the Prophets promise to an afflicted people restoration in the person of David or of his Son . ( Jeremiah 30:9 ; Ezekiel 34:23 ; Hosea 3:5 .) Sometimes they foretell that David , who was already dead, would be king. In like manner Isaiah, in this passage, intimates that he brings forward nothing that is new, but only reminds them of that which God had formerly promised about the perpetuity of the kingdom . Indirectly also he insinuates what Amoz more plainly states, that Christ will again raise up the throne which for some time had been fallen. ( Amos 9:11 .) To order it, and to establish it with judgment and with righteousness. He describes the quality of the kingdom, but by a comparison drawn from earthly governments; for he says that Christ will be a King, to order and establish his kingdom with judgment and with righteousness. These are the means by which earthly governments prosper and take deep roots; but those which are only administered by fear and violence cannot be lasting. Since, therefore, justice is the best guardian of kingdoms and governments, and since the happiness of the whole of the people depends on it, by this clause Isaiah shows that the kingdom of Christ will be the model of the best kind of government. Judgment and righteousness do not here relate to outward affairs of state. We must observe the analogy between the kingdom of Christ and its qualities; for, being spiritual, it is established by the power of the Holy Spirit. In a word, all these things must be viewed as referring to the inner man, th

Pericope (part_of)

절 (explains)

bible-text/isa-9-7

Source

7. 그 정사와 평강의 더함이 무궁하리라. 그는 앞서 그리스도가 "평강의 왕"이심을 말한 것을 설명하고 확증하기 시작한다. 그분의 정사는 모든 시대로 연장되고 영원하여 정사나 평강의 끝이 없을 것이라고 말한다. 이것은 다니엘도 반복하였는데, 그는 그분의 나라가 영원한 나라라고 예언한다(단 7:27). 가브리엘도 처녀에게 메시지를 전할 때 이것을 암시했다. 그는 이 본문의 참된 해석을 주었는데, 그리스도 외에 다른 이를 가리키는 것으로 이해될 수 없기 때문이다. "그가 야곱의 집에 왕으로 영원히 다스리리니 그 나라가 무궁하리라"(눅 1:33).

이 세상의 가장 강력한 정부들이 미끄러운 기반 위에 세워진 것처럼 예기치 않게 전복되는 것을 우리는 안다. 모든 지하 왕국이 얼마나 변덕스럽고 변화무쌍한가는 역사와 일상의 예들에서 배울 수 있다. 이 정사만이 불변하고 영원하다. 이사야가 말하는 이 지속성은 두 부분으로 구성된다. 그것은 시간과 질에 모두 속한다. 그리스도의 왕국은 매 순간 멸망할 것처럼 보이는 상태에 있지만, 하나님은 그것을 보호하고 지키실 뿐 아니라 그 경계를 멀리 넓히시고, 그것을 영원까지 끊임없이 진행하게 하신다. 우리는 이것을 굳게 믿어야 한다.

"평강에도 끝이 없으리라." 정사에 평강의 영원성을 더한다. 그리스도가 왕이심은 자기 백성을 고요하고 복된 평강 안에 보존하시고 모든 복으로 그들을 풍요롭게 하시는 것과 분리될 수 없다. 그러나 그들이 날마다 수없이 많은 괴롭힘에 노출되고 맹렬한 공격을 당하며 두려움과 불안으로 동요할 때, 그들은 마음 안에서 최고의 자리를 차지하는 그리스도의 평강을 키워야 한다(빌 4:7; 골 3:15).

"다윗의 왕좌에 앉아서." 하나님이 다윗에게 그의 씨에서 구원자가 날 것이라는 약속을 하셨으므로(삼하 7:12), 그리고 다윗의 왕국이 하나님이 자기 아들의 손으로 세우기로 결정한 더욱 완전하고 참으로 복된 상태의 이미지나 희미한 그림자에 불과하므로, 선지자들은 보통 그리스도를 다윗의 아들이라고 부른다(렘 23:5). 이사야는 여기서 아무 새로운 것도 내세우지 않고 단지 하나님이 왕국의 영속성에 관해 이전에 약속하신 것을 상기시킬 뿐임을 암시한다.

"그것을 세우며 정의와 공의로 견고하게 하리라." 그는 왕국의 성격을 묘사하지만, 지상 정부에서 가져온 비교를 사용한다. 그리스도는 왕이 되어 정의와 공의로 왕국을 세우고 확립하실 것이라고 한다. 이것들이 지상 정부가 번성하고 깊이 뿌리내리는 수단이다. 단지 두려움과 폭력으로만 운영되는 정부는 지속될 수 없다. 그러므로 정의가 왕국과 정부의 최선의 수호자이므로 이사야는 이 절로 그리스도의 왕국이 최선의 정부의 모형이 될 것임을 보여준다. 이 모든 것은 성령의 능력으로 세워지는 영적 왕국에 관한 것으로, 내적 인간에 관한 것임을 주목해야 한다.

원주석

8절 카드 ↗

8. The Lord hath sent a word. Here he relates a new prediction, for I think that this discourse is separated from the former, because the Prophet now returns to speak of the future condition of the kingdom of Israel , which was at that time hostile to the Jews. Now, we know that the Jews had good reason for being alarmed at the forces and power of that kingdom, especially when it had made a league with the Syrians, because they saw that they had not sufficient strength to oppose them. In order, therefore, to yield comfort to the godly, he shows what will be the future condition of the kingdom of Israel By Jacob and Israel he means the same thing; but the diversity of expression is elegant, and is intended to show that the wicked gain nothing by their opposition, when they endeavor either to turn away from them, or to alter the judgment of God. He alludes to the speech of those who think that they can escape by means of their witticisms, and who turn into jest and sport all that is threatened by the Prophets; just as if one were to attempt to drive away a storm by the breath of his mouth. It is, therefore, an ironical admission, as if he had said, “In your opinion, what God pronounces against you will fall on others; but all the threatenings which he utters against Jacob will light upon Israel . ” To send means to appoint. The preposition ב ( beth ) means in Jacob himself . The word of God must dwell and rest in him , for it cannot vanish away without producing any effect. This is what he afterwards lays down in other words, “ My word shall not return to me void ; that is, because it is an effectual publication of that which I have once decreed.” ( Isaiah 55:11 .) By the word, it hath fallen , (145) he points out the certainty of the effect and result; as if he had said, “I do not conjecture these things, nor do I contrive them out of my own head; but God hath spoken, who cannot be deceived, and cannot change.” (145) It hath lighted . — Eng. Ver. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-8

Source

8. 주께서 야곱에게 말씀을 보내시며. 여기서 선지자는 새로운 예언을 전한다. 이 담론이 이전 것과 분리된다고 생각하는데, 선지자가 이제 당시 유대인들에게 적대적이었던 이스라엘 왕국의 미래 상태에 관해 말하기 위해 돌아오기 때문이다. 유대인들이 그 왕국의 군사력과 권력에 대해, 특히 그것이 시리아와 동맹을 맺었을 때 충분한 이유로 경각심을 가졌다는 것은 안다.

야곱과 이스라엘로 그는 같은 것을 가리키지만, 표현의 다양성이 우아하다. 이는 선지자들이 위협하는 모든 것을 농담과 장난으로 돌려 피할 수 있다고 생각하는 자들의 말을 암시한다. 마치 폭풍을 입김으로 몰아내려는 것과 같다. 따라서 이것은 반어적인 양보이다. "네 생각에는 하나님이 너희에게 선언하시는 것이 다른 사람들에게 떨어질 것이지만, 야곱에 대한 모든 위협은 이스라엘에게 임할 것이다."

"보내다"는 임명한다는 뜻이다. 전치사 ב(베트)는 야곱 자신 안을 의미한다. 하나님의 말씀은 그 안에 거하고 머물러야 한다. 그것은 아무 효과도 없이 사라질 수 없기 때문이다. 이것이 선지자가 다른 말로 나중에 규정하는 것이다. "내 말이 헛되이 내게로 돌아오지 아니하고"(사 55:11). "그것이 떨어졌다"는 말로 그는 효과와 결과의 확실성을 지적한다. "나는 이것들을 추측하는 것도, 내 머리에서 꾸며내는 것도 아니다. 속을 수도 없고 변할 수도 없으신 하나님이 말씀하셨다."

원주석

9절 카드 ↗

9. And the people shall know. By the word people I understand, not the Jews, but rather the Israelites; and, indeed, the Prophet removes doubt by expressly naming Ephraim . He likewise adds Samaria , which was the metropolis of that people , or of the ten tribes; for fortified cities, conceiving themselves to be placed beyond the reach of danger, are much more insolent in their pretensions. They think that they will always have the remedy in their hands by capitulating with the enemy, though the whole country were laid waste. On this account Isaiah threatens that they will not be exempted from the general calamity. He says that all will feel that the predictions which were uttered by the mouth of God will not be without effect. By the word know , which relates to actual experience, he indirectly reproves their unbelief; as if he had said, “Since I speak to the deaf, and you set no value on the warnings which I now address to you, the actual event will teach you, but too late.” Who say. Here the Prophet attacks the obstinacy and rebellion of that people, because, though they had once and again been chastised by God’s scourges, and that sharply, they were so far from repentance that they reckoned their losses to be gain, and became more hardened. Assuredly they who thus insolently mock at God are not brought to obedience without being reduced to utter weakness. Now, such an insult openly and avowedly provokes God’s anger, and therefore the Prophet says that it proceeds from the haughtiness and pride of the heart . Hence it follows that it is right to apply to knotty timber chisels that are harder still. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-9

Source

9. 그러면 모든 백성이 알 것이요. "백성"이라는 단어로 나는 유대인이 아니라 이스라엘 사람들을 이해한다. 선지자는 에브라임을 명시적으로 이름함으로써 의심을 없앤다. 그는 또한 사마리아를 덧붙이는데, 이는 그 백성 또는 열 지파의 수도였다. 요새 도시들은 자신들이 위험 밖에 있다고 생각하여 훨씬 더 오만해진다. 이에 이사야는 그들이 일반적인 재난을 면하지 못할 것이라고 위협한다. 그는 하나님의 입에서 나온 예언들이 효과 없이 끝나지 않을 것임을 모두가 실제로 경험하게 될 것이라고 말한다.

실제 경험과 관련된 "알다"라는 단어로 그는 간접적으로 그들의 불신앙을 책망한다. "내가 지금 귀먹은 자들에게 말하고, 너희가 내가 지금 너희에게 말하는 경고들을 전혀 소중히 여기지 않으므로, 실제 사건이 너희를 가르칠 것이다, 하지만 너무 늦게."

"그들은 말하기를." 여기서 선지자는 저 백성의 완고함과 반역을 공격한다. 그들이 하나님의 채찍으로 한 번 두 번 심하게 징계받았으면서도 회개와는 거리가 멀었고, 오히려 자신들의 손실을 이득으로 여기며 더욱 완고해졌기 때문이다. 이처럼 오만하게 하나님을 조롱하는 자들은 완전히 쇠약해지지 않고서는 순종으로 이끌리지 않는다. 이런 모욕은 공공연히 노골적으로 하나님의 진노를 도발하므로, 선지자는 그것이 마음의 교만과 거만에서 나온다고 말한다.

원주석

10절 카드 ↗

10. The bricks are fallen down. These are the words of men who were obstinate, and who despised the calamity which they had sustained, as if it had been of advantage to them, because it afforded them an opportunity of adorning with greater splendor both their houses and their fields. “ We shall build , ” they say, “ more magnificently . The brick houses have been thrown down that we may dwell in splendid palaces; and since the trees have been cut down, we shall plant more fruitful ones.” This was not the fault of a single age, for at this day we see the same obstinacy in the world. How many are the distresses with which Europe has been afflicted for thirty or forty years? How many are the chastisements by which she has been called to repentance? And yet it does not appear that those numerous chastisements have done any good. On the contrary, luxury increases every day, lawless passions are inflamed, and men go on in crimes and profligacy more shamelessly than ever. In short, those very calamities appear to have been so many excitements to luxury and splendor. What then should we expect but to be bruised with heavier blows? return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-10

Source

10. 벽돌이 무너졌으나. 이것은 자신들이 당한 재난을 멸시하고, 집과 밭을 더욱 화려하게 꾸밀 기회를 준다는 이유로 유익했다고 생각하는 완고한 자들의 말이다. "우리가 더욱 장려하게 건축하겠노라." 벽돌 집들이 무너진 것은 더 화려한 저택에 살게 되기 위함이며, 나무들이 베어진 것은 더 유실수를 심게 되기 위함이라는 것이다. 이것은 한 시대만의 잘못이 아니다. 오늘날도 세상에서 같은 완고함을 본다. 유럽이 삼사십 년간 얼마나 많은 고난에 시달렸는가? 그 회개로의 부름에 얼마나 많은 징계를 받았는가? 그런데도 그 수많은 징계가 아무런 선을 이루지 못한 것 같다. 오히려 사치는 날마다 더해가고, 방자한 욕정이 불타오르며, 사람들은 이전보다 더 뻔뻔스럽게 죄와 방탕 안에서 전진한다. 그렇다면 더 무거운 타격으로 맞는 것 외에 무엇을 기대해야 하겠는가?

원주석

11절 카드 ↗

11. But the Lord will set up the adversaries of Rezin against him. The Israelites having been proud of their alliance with the king of Syria, and hoping that everything would succeed to their wish, Isaiah threatens a new change which will take away all their hope and utterly frustrate their designs, for the Assyrians afterwards took arms and waged war with the Syrians. Accordingly, when Rezin had been slain, ( 2 Kings 16:9 ,) that country was entirely ruined. Still more does he heighten this, by adding, he shall mingle ; (146) for he means that the Lord will gather together and mingle various enemies whom he will commission to destroy the king of Syria, as the soldiers who composed the army of that vast monarchy were collected out of various nations. (146) And join his enemies together . Margin, Heb. mingle . — Eng. Ver. — Calvin, in his version placed at the beginning of this Chapter, renders the clause, and will join his enemies together ; but when he comes to explain it, he translates the Hebrew word literally, he will mingle . In both renderings the exact coincidence with our ordinary version deserves notice. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-11

Source

11. 여호와께서 르신의 대적들을 일으키시리니. 이스라엘 사람들이 시리아 왕과의 동맹을 자랑하며 모든 것이 자기 뜻대로 될 것이라는 희망을 품었기에, 이사야는 그들의 모든 희망을 빼앗고 계획을 완전히 좌절시킬 새로운 변화를 위협한다. 앗수르 사람들이 이후에 시리아와 전쟁을 벌이게 되기 때문이다. 따라서 르신이 죽임을 당한 후(왕하 16:9) 그 나라는 완전히 폐허가 되었다. 그는 "그가 뒤섞을 것이다"를 덧붙여 이것을 더욱 강조한다. 왜냐하면 주님이 그 거대한 제국의 군대가 여러 나라에서 모아진 것처럼, 시리아 왕을 멸하도록 여러 원수들을 모아 뒤섞을 것이기 때문이다.

원주석

12절 카드 ↗

12. Syria in front. (147) The Prophet shows what will be the nature of this change, and what will happen after the death of Rezin , ( 2 Kings 16:9 ,) who had allied himself with Israel against Judah; namely, that the Syrians , after the death of their king, from being allies will suddenly become enemies, and will make war against Israel, which took place. ( 2 Kings 17:3 .) This is what he means when he says that Syria will be in front ; for I do not agree with those expositors who make Syria to mean “those on the East,” and the Philistines “those on the West.” A more natural meaning is, that the enemies will invade them on every side; because on all sides they who had been regarded as faithful friends will rise up to destroy them. The phrases in front and behind agree with the ordinary modes of speaking, so that we ought not to seek an interpretation that is new and foreign to the purpose. From this example we ought to learn what it is to rely on human power and the alliances of kings, and especially when, in consequence of being entangled by unlawful covenants, we become careless and fall asleep; for as soon as the Lord pleases, they who were formerly on our side will, in the smallest portion of time, be turned against us to our ruin; and remedies, which we thought would be useful to us will prove to be our destruction, and will assist us both before and behind . We ought also to observe that God does not all at once expend all his scourges, but when we proceed obstinately, and provoke him more and more, he increases and multiplies the chastisements, and still inflicts a new kind of punishment, till at length he subdues our obstinacy and rebellion. And will devour Israel with the whole mouth. (148) The phrase with the whole mouth , (149) is equivalent to an ordinary idiom of our own, ( a pleine bouche ,) with full mouth . As if he had said, “Israel will be exposed as a prey to her enemies, so that on every hand she will be devoured with open mouth , both by the Syrians and by the Philistines.” His anger is not turned away. This is the severest of all, and beyond everything else ought to have terrified the ungodly, that if they had suffered much, they have more to endure; that new punishments continually await them, because by going on in their obstinacy they inflame still more the wrath of God. Men take this as an incentive to more obstinate and determined wickedness, that, having suffered some punishment, they think that they have nothing more to suffer, and become more hardened. They do not even believe that they are any longer exposed to the judgment of God, who has already spent his rods; and as if they were altogether out of his power, they give themselves greater indulgence, and shake off every yoke. But his hand is stretched out still. What we have now stated is the reason why Isaiah threatens that the hand of the Lord is still stretched out , that they may not think that they have escaped that hand . Now, this is said not for the purpose of instructing, but of accusing, though the threatenings have also a tendency to make doctrine better understood; but as he had to do with obstinate men, on whom no chastisement produced any good effect, he therefore announces that the chastisements are not yet at an end; and that, although God has for a time discontinued those chastisements, still he has not dispensed with them, but has his hand lifted up to inflict a new wound. (147) The Syrians before . — Eng. Ver. (148) With open mouth . Margin, Heb., with whole mouth . — Eng. Ver. (149) בכל פה , ( bechol peh ,) ὁλῷ τῷ στόματι , toto ore , plenis faucibus ; a metaphor from beasts of prey eagerly devouring their food. — Rosenmuller return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-12

Source

12. 앞에는 시리아 사람들이. 선지자는 이 변화의 성격이 어떠할지, 즉 르신이 죽은 후(왕하 16:9) 어떤 일이 일어날지를 보여준다. 시리아 사람들은 유다에 맞서 이스라엘과 동맹을 맺었다가, 자기 왕이 죽은 후 갑자기 동맹자에서 원수가 되어 이스라엘과 전쟁을 벌일 것이다. 이것이 실제로 일어났다(왕하 17:3). 선지자가 시리아가 앞에 있을 것이라고 말할 때 이것을 의미한다.

이 예에서 우리는 인간의 권력과 왕들의 동맹을 의지하는 것이 어떤 것인지, 특히 불법적인 언약으로 얽매어 부주의하고 잠들어 버릴 때 어떤 것인지를 배워야 한다. 주님이 원하시는 즉시, 이전에 우리 편이었던 자들이 가장 짧은 시간 안에 우리의 파멸을 위해 우리에게 등을 돌릴 것이다.

"입을 벌려 이스라엘을 삼키리라." "입을 벌려"라는 표현은 "큰 소리로"에 해당하는 일상적인 관용구와 같다. 마치 이렇게 말하는 것과 같다. "이스라엘이 원수들의 먹이가 되어 사방에서 시리아 사람들과 블레셋 사람들에게 입을 벌려 삼켜질 것이다."

"그의 진노가 돌아서지 아니하리라." 이것이 가장 가혹한 것이며, 다른 무엇보다 불경건한 자들을 두려움에 떨게 해야 한다. 그들이 많이 고난받았어도 더 당해야 할 것이 있고, 자신들의 완고함을 계속함으로써 하나님의 진노를 더욱 격화시키기 때문에 새로운 형벌이 계속 기다리고 있다는 것이다. 하나님이 그의 회초리를 이미 다 썼으니 더 이상 자신들이 그분의 심판에 노출되어 있지 않다고 생각하며, 마치 완전히 그분의 권능 밖에 있는 것처럼 더 큰 방종을 부리고 모든 멍에를 떨쳐낸다. 그러나 주님의 손이 여전히 뻗어 있다. 이것이 이사야가 주님의 손이 아직도 뻗어 있다고 위협하는 이유이다. 그들이 그 손에서 벗어났다고 생각하지 않도록.

원주석

13절 카드 ↗

13. But the people hath not turned. (150) The copulative ו ( vau ) is rendered by some interpreters for , as if the Prophet were assigning a reason why the Lord does not cease to employ his scourges in the continual infliction of chastisements; that is, because the people are so hardened and obstinate that they will not repent. When there is no repentance, it is unreasonable to expect that God will yield to obstinate men, as if he were vanquished; and the consequence is, that he prepares himself for inflicting severer punishment. Since, therefore, no chastisements had produced any amendment in Israel, he must perish; for when they had been so frequently struck and punished, and did not at all repent, this was a proof of the most desperate wickedness. This is a very severe rebuke, that although the Lord not only admonishes us by words, but actually pushes us forward, and constrains us by various chastisements, still we grow hardened, and do not suffer ourselves to be drawn away from our crimes and our lusts. Desperate wickedness is thus evinced, and nothing more heinous could be spoken or conceived. It is a heinous offense, when men do not receive instruction as soon as it is delivered to them; it is more heinous, when they are not affected by rebukes; it is the most heinous of all, when, in spite even of chastisements, they grow hardened, and even kick, or by their headstrong behavior inflame still more the indignation of the Judge, and do not consider why they were punished, or what it is to which the Lord calls them. Accordingly, when no remedies produce any good effect, what must we think but that the disease is incurable and utterly desperate? This rebuke applies not to the Israelites only but to us also. Already hath the Lord chastised the whole world by various afflictions, so that hardly any part could be exempted from distresses and calamities. And yet all appear to have obstinately conspired against God, so that, whatever He does, they cease not to retain their former character, and to carry on their wicked courses. Justly, therefore, might the Lord address to us the same expostulation, and assuredly he addresses us by the mouth of Isaiah; and we ought not to look for another Prophet to threaten new chastisements, seeing that our case is not different from that of the Israelites, and we are involved in the same blame with them. Nor have they sought the Lord of hosts. This is immediately added as an explanation, for the reason why God inflicts punishment is, to bring back the wanderers to himself. By this method, indeed, he appears to drive men to a greater distance from him; but as it belongs to him to bring out of the grave those whom he appeared to have wounded and slain, by terrifying sinners he only humbles them, in order that they may return to him. And indeed the beginning of conversion is to seek God , or rather it is the only rule of living well; if we turn aside from it we have no rest for the sole of our foot. But we must now inquire what it is to seek God , or in what manner we ought to seek him ; for hypocrites will always be ready to plead, that by prayers and fastings, and tears, and a sorrowful countenance, they earnestly entreat God and implore forgiveness. But God chooses to be sought in another manner; that is, when the sinner truly subdued, willingly takes the yoke which he had shaken off, and yields obedience to him whom he had despised. (150) For the people turneth not . — Eng. Ver. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-13

Source

13. 그래도 백성이 돌아오지 아니하며. 접속사 ו(바우)는 어떤 해석가들에게 "왜냐하면"으로 번역되는데, 마치 선지자가 주님이 끊임없이 그분의 채찍을 사용하는 이유를 설명하는 것처럼 보인다. 즉 백성이 너무 완고하고 강퍅하여 회개하지 않기 때문이라는 것이다. 회개가 없을 때 하나님이 완고한 자들에게 정복된 것처럼 양보하기를 기대하는 것은 불합리하다. 그 결과 더욱 엄중한 형벌을 준비하신다. 따라서 이스라엘에게 어떤 징계도 개선을 이루지 못했으므로 그들은 멸망해야 한다. 그들이 거듭 맞고 벌받으면서도 조금도 회개하지 않는 것은 가장 절망적인 사악함의 증거이다.

이것은 매우 가혹한 책망이다. 주님이 말씀으로만 경고하실 뿐 아니라 우리를 실제로 밀어붙이고 여러 징계로 강제하셔도, 우리가 여전히 완고하여 자신의 죄와 탐욕에서 벗어나지 않는다는 것이다. 이런 절망적인 사악함이 드러나며, 이보다 더 나쁘게 말하거나 생각할 수 있는 것은 없다. 교훈이 전해지는 즉시 받아들이지 않는 것은 큰 죄이다. 책망에 감동받지 않는 것은 더욱 큰 죄이다. 심지어 징계에도 완고하여 심판자의 분노를 더욱 격화시키고, 왜 자신들이 벌받았는지, 주님이 무엇으로 부르시는지를 생각하지 않는 것이 가장 큰 죄이다. 따라서 어떤 치료책도 좋은 효과를 내지 못할 때, 질병이 고칠 수 없고 완전히 절망적이라는 것 외에 무엇을 생각할 수 있겠는가?

"그들이 만군의 여호와를 찾지 아니하나니." 이것이 설명으로 즉각 덧붙여진다. 하나님이 형벌을 내리시는 이유는 방랑자들을 자신에게로 데리고 돌아오기 위함이다. 하나님께로 돌아오는 것의 시작은 하나님을 구하는 것이다. 오히려 그것이 선하게 사는 유일한 규칙이다. 우리가 그것에서 돌이키면 발바닥의 쉼이 없다. 그러나 위선자들은 항상 기도와 금식과 눈물과 슬픈 얼굴로 열심히 하나님께 간구하며 용서를 구한다고 변명할 준비가 되어 있다. 하지만 하나님은 다른 방식으로 찾아지기를 원하신다. 진정으로 정복된 죄인이 기꺼이 자신이 떨쳐버렸던 멍에를 지고, 자신이 멸시했던 분께 순종할 때이다.

원주석

14절 카드 ↗

14. Therefore the Lord will cut off from Israel. He intimates that God’s vengeance will be universal, and will involve all ranks; for the whole nation was corrupted, and the contagion had spread over the whole country, to such an extent that no part was left whole or sound. Now, when iniquity thus abounds, every one flatters himself, and they think that they have concealed themselves by an admirable veil, because they have many who are like them; and when they compare themselves with others, they think that they have pleaded their excuse. This is the reason why he threatens that vengeance generally against all; for not one was free from the general disease. Head and tail, branch and reed. (151) By branch he means the stronger and more powerful; by reed or rush he means the feebler, that is, men of the lowest rank, and who had scarcely any wealth. He therefore means that the vengeance of God hangs over them, and spares neither the strong nor the weak, neither the highest nor the lowest, because no part is sound or uninfected by the general disease. (151) Branch and rush . — Eng. Ver. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-14

Source

14. 그러므로 여호와께서 이스라엘에게서 머리와 꼬리를. 하나님의 심판이 보편적이고 모든 계층을 포함할 것임을 암시한다. 온 나라가 부패하여 전염이 나라 전체에 퍼졌고, 어떤 부분도 온전하거나 건강한 상태로 남아 있지 않았다. 이렇게 불법이 범람할 때, 각자는 자신을 아첨하며 자신들이 멋진 베일로 자신을 숨겼다고 생각한다. 왜냐하면 자신들과 같은 사람들이 많기 때문이다. 다른 이들과 자신을 비교할 때 자신의 변명을 충분히 했다고 생각한다. 이것이 그가 모든 이를 향한 일반적인 심판을 위협하는 이유이다. 단 하나도 일반적인 질병에서 자유롭지 않기 때문이다.

"머리와 꼬리, 가지와 왕골을." "가지"로 더 강하고 강력한 자를 의미하고, "왕골 또는 갈대"로 더 약한 자, 즉 가장 낮은 계급의 사람들을 의미한다. 그는 따라서 하나님의 심판이 그들 위에 임하며 강한 자도 약한 자도, 가장 높은 자도 가장 낮은 자도 용서하지 않는다고 의미한다. 질병이 일반적으로 퍼져 온전하거나 감염되지 않은 부분이 없기 때문이다.

원주석

15절 카드 ↗

15. The ancient and honorable, he is the head. What he had spoken allegorically about the head and the tail he explains more plainly and without a figure. He says that the heads are the princes and nobles who had the charge of public affairs, and sat at the helm of the commonwealth. To these he adds the false prophets , and says that they are meant by the tail . But he explains only the first part of the verse, and says nothing about the branch and reed . The reason why he omitted them is easily explained. It is, because he intended to press hardest on those who were more heinous transgressors, and who led others to commit sin, in consequence of the influence which they obtained from their high rank. He gives to the prophets the name of the tail , not because they were mean and contemptible, as some think; but he intended to denote the lowest parts of the whole body. By the head he means magistrates and judges, and by the tail he means false prophets , because they deceive and impose upon men by falsehoods and hypocrisy, as if he had compared the one to lions or bears, and the other to foxes. This passage warns us that we ought not to slumber in our sins, because wickedness and profligacy abound in all ranks, and no class of men is sound or uninfected; for the more that vices abound, so much the more will the wrath of God be kindled against the highest and the lowest. We ought, especially in the present day, amidst that pestilence of every kind of evils, to fear lest, when the wrath of God hath begun to burn, it may consume everything, high and low. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-15

Source

15. 어른과 존귀한 자는 머리요. 머리와 꼬리에 관해 비유적으로 말한 것을 더 명확하게 비유 없이 설명한다. 머리들은 공공 업무를 맡고 국가의 키를 잡은 귀족들과 지도자들이라고 한다. 이들에게 거짓 선지자들을 더하여 그들이 꼬리로 의미된다고 한다. 그러나 그는 절의 첫 부분만 설명하고 가지와 갈대에 대해서는 아무 말도 하지 않는다. 그가 그것들을 생략한 이유는 쉽게 설명된다. 그는 더 무거운 죄인들, 즉 높은 지위에서 얻은 영향력으로 다른 이들을 죄에 이끈 자들을 가장 강하게 압박하려 했기 때문이다.

그가 선지자들에게 꼬리라는 이름을 주는 것은 그들이 비천하고 경멸할 만하기 때문이 아니라, 전체 몸의 가장 낮은 부분을 나타내기 위함이다. 머리는 행정관과 판사들을 의미하고, 꼬리는 거짓 선지자들을 의미한다. 그들이 거짓과 위선으로 사람들을 속이기 때문이다. 마치 전자를 사자나 곰에, 후자를 여우에 비교하는 것과 같다.

원주석

16절 카드 ↗

16. For the rulers of this people are seducers. (152) Some render it, they who make thee blessed , or, they who call thee blessed ; as if he had said that nothing was more hurtful or destructive to a nation than flatteries, which gave encouragement to unbounded licentiousness. But I shall follow the reading which I approved on a former occasion, when the same word occurred. (153) ( Isaiah 3:12 .) He means that the rulers and magistrates, whose duty it was to restrain the people within the limits of decent behavior, allowed all to indulge freely in crimes and wickedness. On this account they ought justly to be reckoned seducers and corrupters, for corruption flows from them to the whole body of the people, as from the head to the members. Magistrates and pastors are appointed in order to restrain the waywardness of the people, to enjoin what is good and right, and especially to defend the honor of God. If they neglect these duties they ought to be reckoned impostors and not rulers , for they give rise to miserable confusion. Now, when every one does what he pleases, and the reins of government are nowhere to be found, can there be anything but the most terrible result? When the common people are thus punished on account of their faults, no lighter vengeance awaits the rulers , because they have neglected the duty entrusted to them, and have occasioned so many evils. And they who are governed are destroyed. By this clause he means that wicked princes, and those who rule according to their own caprice, are destructive; and in like manner teachers who rather deceive and impose on men than point out the way of salvation, because through their fault the people are ruined. But at the same time he shows that this affords no excuse to any one for seeking to make bad rulers a cloak for their own transgressions, as is commonly done, for if the blind lead the blind, as Christ says, both will fall into the ditch . It is certain that none are ruined by wicked and treacherous leaders , but those who of their own accord wish to be led astray. (152) For the leaders of this people (margin, they that call them blessed ) cause them to err . — Eng. Ver. (153) See the author’s explanation of this phrase at page 140. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-16

Source

16. 이 백성을 인도하는 자들은. 어떤 이들은 "복 있다 하는 자들" 또는 "복되다 부르는 자들"로 번역하는데, 마치 아첨이 나라에 무엇보다 해롭고 파괴적이며 무제한적인 방종을 장려한다고 말하는 것처럼 보인다. 그러나 나는 이전에 같은 단어가 나왔을 때 승인한 읽기를 따르겠다(사 3:12). 그는 행정관들과 사역자들이 백성을 예의 바른 행동의 한계 안에 제한해야 했으나 오히려 모든 이가 범죄와 사악함을 자유롭게 탐닉하도록 허용했다고 의미한다.

이로 인해 그들은 정당하게 유혹자들과 부패자들로 여겨져야 한다. 부패가 머리에서 지체들로 흘러가듯이 그들에게서 전체 백성에게 흘러가기 때문이다. 행정관들과 목자들은 백성의 변덕을 제한하고 선하고 옳은 것을 명하며 특히 하나님의 영광을 지키기 위해 임명되었다. 만약 이 의무를 소홀히 한다면 그들은 참 통치자가 아니라 사기꾼으로 여겨져야 한다. 그들이 비참한 혼란을 일으키기 때문이다. 이제 백성이 자기 지도자들의 탓으로 처벌받을 때, 통치자들에게는 더 가벼운 심판이 기다리고 있지 않다. 그들은 맡겨진 의무를 소홀히 하고 그토록 많은 악들을 야기했기 때문이다.

"인도를 받는 자들도 멸망하리라." 이 절로 그는 사악한 왕자들과 멋대로 다스리는 자들은 파괴적이며, 마찬가지로 구원의 길을 가리키기보다 오히려 사람들을 속이고 기만하는 교사들도 그렇다고 의미한다. 그들의 잘못으로 백성이 망한다는 것이다. 그러나 동시에 그는 악한 지도자들을 자신의 죄과를 위한 구실로 삼는 것은 아무에게도 변명이 되지 않음을 보여준다. 그리스도도 말씀하신 것처럼, 맹인이 맹인을 인도하면 둘 다 웅덩이에 빠질 것이다. 사악하고 배신하는 지도자들에 의해 망하는 자들은 자기 스스로 그릇됨을 원하는 자들뿐임은 확실하다.

원주석

17절 카드 ↗

17. Therefore the LORD will not delight in their young men. Isaiah describes more clearly how dreadful will be that vengeance of God against all ranks; for so far will more flagrant transgressors be from escaping, that neither boys nor youths, nor widows, will be exempted, who are usually spared even amidst dreadful slaughter; which was usually done even among heathens at the sacking of towns, as we learn from history. But here the Lord threatens that he will pay no regard either to sex or to age. Yet the following view will not be unsuitable. “Although the carnage will rob many women of their husbands, and will deprive many children of their parents, still God will not shrink from punishing women by making them widows, and children by making them orphans.” But as it does not greatly affect the general meaning, I do not dwell upon it. Again, that they may not accuse God of cruelty, he at the same time shows that there are good reasons why he is so severe, because they are all wicked, and therefore that they deserve to be cast headlong to ruin without any distinction. For all are hypocrites and evil-doers. As to this word, I was unwilling to depart from the opinion commonly entertained, though חנף ( chaneph ) means an ungodly, deceitful, or treacherous and wicked man. He appears to point out the source of all the evils, that there was no true fear of God among them. By this he does not mean any slight dissimulation, but inward contempt seated in the heart, by which consciences are stupified, so that no instructions produce any effect on them; as if he had said that they were deeply sunk in their depravity. But as wickedness, when it has taken possession of the mind, drags the hands and feet, and the rest of the members of the body along with it, so the Prophet adds, that they are all evil-doers And every mouth speaketh villany. (154) Thirdly, he adds that they have proceeded to such a pitch of open wickedness, that they boast of their crimes without shame. The Hebrew word נבלה ( niblah ), which is translated folly , has frequently a more extensive meaning; for it denotes baseness, villany, and madness. ( Genesis 34:7 ; Joshua 7:15 ; Judges 19:24 .) Here, in my opinion, the Prophet means that they are so entirely abandoned to wicked courses, that we need not seek any other proof of it than from their tongues. His anger will not be turned away. He again repeats this statement, which ought to be frequently repeated; for it is not enough to have been once informed how dreadful are the judgments of the Lord against the wicked; so easily and quickly will there steal upon us that forgetfulness of them which banishes uneasiness, as well as fear, about the future. Besides, we are led astray and blinded by that deception, for we think that the infliction of a single punishment has exhausted the power of God. There can be nothing better, therefore, than to hold by this principle, that whenever God chastises us he threatens something more dreadful, if we do not quickly repent. ( Leviticus 26:18 .) But his hand is stretched out still. since the Prophet repeats this warning, let us unceasingly call to our remembrance, that the indignation of God is not yet appeased, though we may think that he has already punished us severely for our sins. What then ought we to conclude, when he has given us but a light chastisement? At the present day, for instance, we have endured some punishment; but what is it as compared with those dreadfully severe calamities which that nation had suffered, when Isaiah foretold that new chastisements were still awaiting them? What then will become of us? The Lord will undoubtedly continue to perform what belongs to him, and will always be like himself. If this dread do not arouse us, our insensibility is evidently beyond endurance. I have translated the verb שב ( shab ) in the future sense, will not be turned away , to make the meaning more clear; for though he speaks as if it had been a past transaction, still he threatens a continuance of punishments against the rebellious. (154) And every mouth speaketh folly (margin, or, villany ). — Eng. Ver. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-17

Source

17. 그러므로 주는 그들의 청년들을 기뻐하지 아니하시며. 이사야는 모든 계층에 대한 하나님의 심판이 얼마나 두려울지를 더 명확하게 묘사한다. 더 명백한 죄인들이 면하는 것은커녕 소년들도 청년들도, 심지어 과부들도 면제받지 못할 것이다. 과부들은 끔찍한 학살 중에도 보통 아껴지는데 말이다. 이것은 이방인들 사이에서도 도시를 약탈할 때 흔히 그랬다. 그러나 여기서 주님은 성별이나 나이를 전혀 고려하지 않으실 것이라고 위협하신다.

"모두가 위선자요 악을 행하는 자라." 이 단어에 대해, 히브리어 חנף(하네프)는 불경건하고 기만적이며 배신하고 사악한 자를 의미하지만, 일반적으로 유지되는 견해에서 벗어나기를 원하지 않는다. 그는 그들 가운데 하나님에 대한 참된 경외가 없었다는 것, 즉 모든 악의 근원을 지적하는 것 같다. 이로써 그는 어떤 경미한 불성실이 아니라, 양심이 마비되어 어떤 가르침도 그들에게 영향을 미치지 않는, 마음에 자리 잡은 내적 경멸을 의미한다. 사악함이 마음을 사로잡으면 손과 발과 몸의 나머지 지체들을 함께 끌어당기므로, 선지자는 그들이 모두 악을 행하는 자들이라고 덧붙인다.

"모든 입이 망령된 것을 말하나니." 셋째로, 그는 그들이 그토록 공공연한 사악함의 정도에 이르러 수치심 없이 자신들의 범죄를 자랑한다고 덧붙인다.

"그의 진노가 돌아서지 아니하리라." 그는 이 진술을 다시 반복하는데, 이것은 자주 반복되어야 한다. 주님의 심판이 악인들에 대해 얼마나 두렵다는 것을 한 번 알게 되는 것으로는 충분하지 않다. 그러므로 예언자가 이 경고를 반복하는 것은 좋은 것이다. 우리가 하나님께 조금만 벌받았다고 생각할 때 그분의 진노가 충분히 가라앉았다고 생각한다면 얼마나 위험한가? 그렇다면 그분이 우리에게 가벼운 징계만 주셨을 때 우리는 어떻게 되겠는가? 주님은 의심 없이 자신에 속한 것을 계속 이행하시고 항상 자기 자신과 같으실 것이다.

원주석

18절 카드 ↗

18. For wickedness burneth as the fire. The Prophet attacks the wicked, who are accustomed to defend themselves by laying the blame on God. Either they practice evasions, in order to convince themselves that they are innocent, or, when they have been convicted, they still extenuate their guilt, as if the severity of God were beyond proper bounds. Never, certainly, do they acknowledge that God is just in punishing them, till they are compelled to acknowledge it; and even though they do not venture to excuse themselves publicly, still they fret and murmur. With the view of repressing such insolence, the Prophet compares the calamities to burning , but shows that the wickedness of men is the wood and fuel, by which the anger of God is kindled: as if he had said, “All exclaim and make loud complaints that the wrath of God burns violently, and yet they do not consider that their own sins are the fans by which it is inflamed, and that those sins supply the fuel, and that even themselves are consumed by the inward fire of their crimes.” It shall devour the briers and thorns. The meaning is, that this flame will seize every part of Judea. Two things are here expressed, that the punishment of sin proceeds from the judgment of God, and yet that the blame lies with the sinners themselves, that they may not remonstrate with God as if he had dealt cruelly with them. There is a beautiful gradation; for we perceive that it usually happens that a fire, kindled in the lowest part of any place, gathers strength by degrees, spreads wider and wider, and ascends to the higher parts. Such will the wrath of God be; for Isaiah shows that it does not all at once seize the wicked, but is gradually kindled, till it utterly destroy them. At first the Lord proceeds gently, but if a light chastisement produce no good effect, he increases and doubles the punishment. If he see that we are obstinate, his wrath burns to the uttermost, so as to destroy us altogether, and consume us like a thick forest. Lastly, as the Prophets elsewhere declare, we must be like chaff and straw as soon as the wrath of God is kindled. ( Psalms 83:14 ) return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-18

Source

18. 대저 악행은 불타는 것같이 타서. 선지자는 항상 하나님 탓으로 책임을 돌리는 데 익숙한 악인들을 공격한다. 그들은 결코 하나님이 자신들을 벌하시는 데 공의로우심을 인정하지 않는다. 이런 오만함을 억누르기 위해, 선지자는 재난들을 불에 비유하지만 인간의 사악함이 하나님의 진노를 지피는 장작이며 연료임을 보여준다. 마치 이렇게 말하는 것과 같다. "모두가 하나님의 진노가 맹렬히 타오른다고 소리를 지르고 큰 불평을 하지만, 자신들의 죄가 그것을 부채질하는 부채임을 고려하지 않는다. 그 죄들이 연료를 공급하고 심지어 자신들이 내적 범죄의 불에 소모된다는 것도 말이다."

"찔레와 가시를 삼킬 것이라." 이 불꽃이 유다 전체를 사로잡을 것이라는 뜻이다. 여기서 두 가지가 표현된다. 죄의 형벌은 하나님의 심판에서 나오지만 그 책임은 죄인들 자신에게 있어, 마치 하나님이 잔인하게 대하셨다고 하나님과 다투어서는 안 된다는 것이다. 아름다운 점층이 있다. 낮은 곳에서 불이 붙으면 차츰 강해지고 더 넓게 퍼져 높은 곳까지 올라가는 것이 보통이다. 하나님의 진노도 그러할 것이다. 처음에는 주님이 부드럽게 나아가시지만 가벼운 징계가 아무 선을 이루지 못하면 형벌을 배가하시고 두 배로 하신다.

원주석

19절 카드 ↗

19. Through the anger of the Lord of hosts is the land darkened. After having shown that the cause of all our evils proceeds from ourselves, and that therefore the blame of it should be laid upon us, he at the same time shows that God is a most righteous avenger. When men draw down upon themselves calamities and distresses, God does not suffer them to escape his hand; not that he is inclined to cruelty, for he is gracious and merciful , ( Exodus 34:6 ,) but because he is just, and cannot endure the wicked. The dreadful nature of God’s vengeance is described by the metaphor of darkness , than which nothing can be more dismal; for without figures of speech a judgment so revolting cannot be expressed. And yet he appears to allude to smoke , of which he spoke in the former verse; for when a conflagration extends, and rages with such violence, the light must be overpowered by the thick smoke No man shall spare his brother. In this last clause and in the following verse, the Prophet describes the methods and means, as they are called, by which the Lord will execute his vengeance, when his wrath has been thus kindled. When no enemies shall be seen whom we have cause to dread, he will arm ourselves for our destruction. As if he had said, “The Lord will find no difficulty in executing the vengeance which he threatens; for though there be none to give us any annoyance from without, he will ruin us by intestine broils and civil wars.” It is shocking and monstrous to relate, No man shall spare his brother , “every man shall devour his own flesh;” for no man ever hated his own flesh . ( Ephesians 5:29 .) But when the Lord hath blinded us, what remains but that we mutually destroy each other? And though it is monstrous, yet it happens almost every day. We are not restrained by any relationship either of blood, or of religion, or of the image of God, which we all bear; though even the heathen, on the contrary, were prevented, by sharing in this common nature, from injuring each other, because they perceived that the beasts themselves are restrained by similarity of nature from cruelty against their own kind; for a wolf does not devour a wolf, and a bear does not devour a bear. That human beings, from whom the name of humanity is derived, should fight with such cruelty and fierceness against one another as to exceed the rage of wild beasts, is monstrous; and this evil can arise from no other source than that God hath blinded them, and given them up to a reprobate sense . ( Romans 1:28 .) Justly hath Isaiah described this kind of revenge; for when men enjoy peace, they think that they are placed beyond the reach of danger, and dread nothing. But the Lord laughs at this indifference, and shows that he will execute his vengeance by their own hand, which he will arm and direct against them. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-19

Source

19. 만군의 여호와의 진노로 인하여 땅이 어둡고. 모든 악의 원인이 우리 자신에게 있으며 그에 대한 책임이 우리에게 돌려져야 함을 보여준 후, 동시에 하나님이 가장 의로운 복수자이심을 보여준다. 사람들이 재난과 고난을 자초할 때 하나님은 그들이 그분의 손에서 벗어나도록 내버려두지 않으신다. 그분이 잔인함으로 기우시기 때문이 아니라(출 34:6), 그분이 공의로우셔서 악인을 참으실 수 없기 때문이다.

하나님의 심판의 두려운 성격이 어두움의 비유로 묘사된다. 이것보다 더 암울한 것은 없다. 비유 없이는 그토록 심각한 심판을 표현할 수 없다. 그러나 그는 앞 절에서 말한 연기를 암시하는 것 같다. 대화재가 번져 맹렬히 타오를 때 그 빛이 짙은 연기에 압도된다.

"아무도 자기 형제를 아끼지 아니하는도다." 이 마지막 절과 다음 절에서 선지자는 주님이 이렇게 진노가 불붙을 때 그분의 심판을 집행하실 방법들과 수단들을 묘사한다. 두려워할 외부 원수가 없을 때 그분은 우리 자신을 우리의 멸망을 위해 무장시키실 것이다. 마치 이렇게 말하는 것과 같다. "주님은 그분이 위협하시는 심판을 집행하는 데 어려움이 없으실 것이다. 비록 외부에서 우리를 괴롭히는 자가 없더라도 그분은 내분과 내전으로 우리를 파멸시키실 것이다." "아무도 자기 형제를 아끼지 아니하고" "각자가 자기 육체를 삼킬 것이다"는 표현은 말하기도 섬뜩하고 기이하다. 아무도 자기 몸을 미워하지 않기 때문이다(엡 5:29).

원주석

20절 카드 ↗

20. Every one shall snatch on the right hand. It is equivalent to a phrase in common use, prendre et ravir a toutes mains , to take and seize at all hands . This mode of expression denotes either insatiable covetousness or insatiable cruelty; for the eagerness to snatch excites to savage cruelty. That they will be insatiable he expresses more emphatically, by saying that, in consequence of being impelled by blind fierceness and inconceivable rage, they will suck their brother’s blood as freely as they would devour the flesh which was their own property. The bitterness of the vengeance is greatly heightened by this circumstance, that the children of Abraham, and the holy posterity of the chosen race, break out into such beastly fury. Let us therefore remember that it is a dreadful proof of heavenly punishment, when brothers are hurried on, with irreconcilable eagerness, to inflict mutual wounds. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-9-20

Source

20. 그들이 오른쪽에서 먹어도 주리고. 이것은 "모든 손으로 취하고 빼앗다"는 일상어에 해당한다. 이 표현은 탐욕이나 잔인함이 모두 채워질 수 없음을 나타낸다. 탐내는 열망이 맹렬한 잔인함으로 자극하기 때문이다. 그들이 채워지지 않을 것임을 더 강조적으로 표현하기 위해, 맹목적인 광포함과 상상할 수 없는 격분에 충동받아 마치 자기 재산인 살을 먹어 치우듯 자기 형제의 피를 마음껏 빨아먹을 것이라고 말한다. 심판의 쓴맛은 아브라함의 자손과 선택받은 민족의 거룩한 후손이 그런 짐승 같은 광기에 빠진다는 사실로 더욱 강화된다.

원주석

21절 카드 ↗

21. Manasseh, Ephraim. These tribes were closely related to each other; for besides their being descended from the same ancestor, Abraham, a close relationship arose out of their being descended from one patriarch, his grandson, Joseph. ( Genesis 41:50 .) But though they were closely allied, still God threatens that he will cause them to destroy themselves by mutual conflict, as if they were devouring the flesh of their own arm, and, consequently, that there will be no need of foreign enemies. He likewise adds that, after having wearied themselves out by mutual wounds, both will unite against Judah, in order to destroy it. And for all this his anger shall not be turned away. If any one take into consideration those calamities which Isaiah threatened, he will be amazed and greatly astonished that still more severe chastisements are foretold. But in this manner God acts towards the wicked, and does not cease to afflict till he utterly overwhelm and destroy them, when, after having been frequently invited, they refuse to be reconciled to him. We need not wonder, therefore, that he inflicts stroke after stroke, as he also foretold by Moses that he would punish seven times more ( Leviticus 26:18 ), and bring seven times more plagues upon ( Leviticus 26:21 ) those who would not repent; lest they should think that, when they had been punished once or twice, they would not be punished again. But his hand is stretched out still. By this he means that rods are prepared, that he may immediately strike with them; for it is not with a woman’s passion that the Lord is angry, but his wrath is immediately followed by revenge. return to ' Top of Page ' Isaiah Isa 8 Isaiah Isa Isaiah Isa 10 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 9". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ isaiah-9.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Sta

Pericope (part_of)

절 (explains)

bible-text/isa-9-21

Source

21. 므낫세는 에브라임을 먹으며. 이 지파들은 서로 가까운 관계였다. 같은 조상 아브라함에게서 내려왔을 뿐 아니라, 그 손자 요셉에게서 내려왔기 때문에 더욱 가까운 관계였다(창 41:50). 그러나 그처럼 밀접하게 연합되어 있었음에도 하나님은 그들이 마치 자기 팔의 살을 먹는 것처럼 서로 충돌하여 멸망시키게 하실 것이라고 위협하신다. 따라서 외국 원수들이 필요 없게 될 것이다. 그는 또한 서로 상처를 입혀 지친 후 둘 다 유다에 맞서 연합하여 파멸시키려 할 것이라고 덧붙인다.

"이 모든 것으로도 그의 진노가 돌아서지 아니하리라." 이사야가 위협한 재난들을 고려해 보면, 훨씬 더 엄중한 징계가 예언된다는 것에 놀라 크게 경악할 것이다. 그러나 하나님은 악인들에게 이렇게 행하신다. 그들이 화해의 초청을 거부할 때 완전히 압도하고 멸하실 때까지 그들을 계속 고통받게 하신다. 그분이 모세를 통해 칠 배나 더 벌하고(레 26:18,21) 회개하지 않는 자들에게 칠 배나 더 재앙을 내리겠다고 예언하신 것도 이상하지 않다. 그들이 한두 번 벌받았다고 더 이상 벌받지 않을 것이라고 생각하지 않도록 말이다. "그러나 그의 손은 여전히 뻗어 있다." 이로써 그분은 즉시 쳐서 그것들을 사용할 회초리들이 준비되어 있음을 의미한다.

원주석

← 8장10장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴