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■ 이사야 1장
1. 유다 왕 웃시야와 요담과 아하스와 히스기야 시대에 아모스의 아들 이사야가 유다와 예루살렘에 대하여 본 이상이라
The vision of Isaiah the son of Amoz , which he saw concerning Judah and Jerusalem in the days of Uzziah , Jotham , Ahaz , and Hezekiah , kings of Judah .
2. 하늘이여 들으라 땅이여 귀를 기울이라 여호와께서 말씀하시기를 내가 자식을 양육하였거늘 그들이 나를 거역하였도다
Hear , O heavens , and give ear , O earth : for the Lord hath spoken , I have nourished and brought up children , and they have rebelled against me.
3. 소는 그 임자를 알고 나귀는 주인의 구유를 알건마는 이스라엘은 알지 못하고 나의 백성은 깨닫지 못하는도다 하셨도다
The ox knoweth his owner , and the ass his master’s crib : but Israel doth not know , my people doth not consider .
4. 슬프다 범죄한 나라요 허물진 백성이요 행악의 종자요 행위가 부패한 자식이로다 그들이 여호와를 버리며 이스라엘의 거룩한 자를 만홀히 여겨 멀리하고 물러갔도다
Ah sinful nation , a people laden with iniquity , a seed of evildoers , children that are corrupters : they have forsaken the Lord , they have provoked the Holy One of Israel unto anger , they are gone away backward .
5. 너희가 어찌하여 매를 더 맞으려고 더욱 더욱 패역하느냐 온 머리는 병들었고 온 마음은 피곤하였으며
Why should ye be stricken any more? ye will revolt more and more : the whole head is sick , and the whole heart faint .
6. 발바닥에서 머리까지 성한 곳이 없이 상한 것과 터진 것과 새로 맞은 흔적뿐이어늘 그것을 짜며 싸매며 기름으로 유하게 함을 받지 못하였도다
From the sole of the foot even unto the head there is no soundness in it; but wounds , and bruises , and putrifying sores : they have not been closed , neither bound up , neither mollified with ointment .
7. 너희 땅은 황무하였고 너희 성읍들은 불에 탔고 너희 토지는 너희 목전에 이방인에게 삼키웠으며 이방인에게 파괴됨 같이 황무하였고
Your country is desolate , your cities are burned with fire : your land , strangers devour it in your presence, and it is desolate , as overthrown by strangers .
8. 딸 시온은 포도원의 망대 같이, 원두밭의 상직막 같이, 에워싸인 성읍 같이 겨우 남았도다
And the daughter of Zion is left as a cottage in a vineyard , as a lodge in a garden of cucumbers , as a besieged city .
9. 만군의 여호와께서 우리를 위하여 조금 남겨 두지 아니하셨더면 우리가 소돔 같고 고모라 같았었으리로다
Except the Lord of hosts had left unto us a very small remnant , we should have been as Sodom , and we should have been like unto Gomorrah .
10. 너희 소돔의 관원들아 여호와의 말씀을 들을지어다 너희 고모라의 백성아 우리 하나님의 법에 귀를 기울일지어다
Hear the word of the Lord , ye rulers of Sodom ; give ear unto the law of our God , ye people of Gomorrah .
11. 여호와께서 말씀하시되 너희의 무수한 제물이 내게 무엇이 유익하뇨 나는 수양의 번제와 살진 짐승의 기름에 배불렀고 나는 수송아지나 어린 양이나 수염소의 피를 기뻐하지 아니하노라
To what purpose is the multitude of your sacrifices unto me? saith the Lord : I am full of the burnt offerings of rams , and the fat of fed beasts ; and I delight not in the blood of bullocks , or of lambs , or of he goats .
12. 너희가 내 앞에 보이러 오니 그것을 누가 너희에게 요구하였느뇨 내 마당만 밟을 뿐이니라
When ye come to appear before me, who hath required this at your hand , to tread my courts ?
13. 헛된 제물을 다시 가져오지 말라 분향은 나의 가증히 여기는 바요 월삭과 안식일과 대회로 모이는 것도 그러하니 성회와 아울러 악을 행하는 것을 내가 견디지 못하겠노라
Bring no more vain oblations ; incense is an abomination unto me; the new moons and sabbaths , the calling of assemblies , I cannot away with ; it is iniquity , even the solemn meeting .
14. 내 마음이 너희의 월삭과 정한 절기를 싫어하나니 그것이 내게 무거운 짐이라 내가 지기에 곤비하였느니라
Your new moons and your appointed feasts my soul hateth : they are a trouble unto me; I am weary to bear them.
15. 너희가 손을 펼 때에 내가 눈을 가리우고 너희가 많이 기도할지라도 내가 듣지 아니하리니 이는 너희의 손에 피가 가득함이니라
And when ye spread forth your hands , I will hide mine eyes from you: yea, when ye make many prayers , I will not hear : your hands are full of blood .
16. 너희는 스스로 씻으며 스스로 깨끗케 하여 내 목전에서 너희 악업을 버리며 악행을 그치고
Wash you, make you clean ; put away the evil of your doings from before mine eyes ; cease to do evil ;
17. 선행을 배우며 공의를 구하며 학대 받는 자를 도와주며 고아를 위하여 신원하며 과부를 위하여 변호하라 하셨느니라
Learn to do well ; seek judgment , relieve the oppressed , judge the fatherless , plead for the widow .
18. 여호와께서 말씀하시되 오라 우리가 서로 변론하자 너희 죄가 주홍 같을지라도 눈과 같이 희어질 것이요 진홍 같이 붉을지라도 양털 같이 되리라
Come now , and let us reason together , saith the Lord : though your sins be as scarlet , they shall be as white as snow ; though they be red like crimson , they shall be as wool .
19. 너희가 즐겨 순종하면 땅의 아름다운 소산을 먹을 것이요
If ye be willing and obedient , ye shall eat the good of the land :
20. 너희가 거절하여 배반하면 칼에 삼키우리라 여호와의 입의 말씀이니라
But if ye refuse and rebel , ye shall be devoured with the sword : for the mouth of the Lord hath spoken it.
21. 신실하던 성읍이 어찌하여 창기가 되었는고 공평이 거기 충만하였고 의리가 그 가운데 거하였었더니 이제는 살인자들뿐이었도다
How is the faithful city become an harlot ! it was full of judgment ; righteousness lodged in it; but now murderers .
22. 네 은은 찌끼가 되었고 너의 포도주에는 물이 섞였도다
Thy silver is become dross , thy wine mixed with water :
23. 네 방백들은 패역하여 도적과 짝하며 다 뇌물을 사랑하며 사례물을 구하며 고아를 위하여 신원치 아니하며 과부의 송사를 수리치 아니하는도다
Thy princes are rebellious , and companions of thieves : every one loveth gifts , and followeth after rewards : they judge not the fatherless , neither doth the cause of the widow come unto them.
24. 그러므로 주 만군의 여호와 이스라엘의 전능자가 말씀하시되 슬프다 내가 장차 내 대적에게 보응하여 내 마음을 편케 하겠고 내 원수에게 보수하겠으며
Therefore saith the Lord , the Lord of hosts , the mighty One of Israel , Ah , I will ease me of mine adversaries , and avenge me of mine enemies :
25. 내가 또 나의 손을 네게 돌려 너의 찌끼를 온전히 청결하여 버리며 너의 혼잡물을 다 제하여 버리고
And I will turn my hand upon thee, and purely purge away thy dross , and take away all thy tin :
26. 내가 너의 사사들을 처음과 같이, 너의 모사들을 본래와 같이 회복할 것이라 그리한 후에야 네가 의의 성읍이라, 신실한 고을이라 칭함이 되리라 하셨나니
And I will restore thy judges as at the first , and thy counsellors as at the beginning : afterward thou shalt be called , The city of righteousness , the faithful city .
27. 시온은 공평으로 구속이 되고 그 귀정한 자는 의로 구속이 되리라
Zion shall be redeemed with judgment , and her converts with righteousness .
28. 그러나 패역한 자와 죄인은 함께 패망하고 여호와를 버린 자도 멸망할 것이라
And the destruction of the transgressors and of the sinners shall be together , and they that forsake the Lord shall be consumed .
29. 너희가 너희의 기뻐하던 상수리나무로 인하여 부끄러움을 당할 것이요 너희가 너희의 택한 동산으로 인하여 수치를 당할 것이며
For they shall be ashamed of the oaks which ye have desired , and ye shall be confounded for the gardens that ye have chosen .
30. 너희는 잎사귀 마른 상수리 나무 같을 것이요 물 없는 동산 같으리니
For ye shall be as an oak whose leaf fadeth , and as a garden that hath no water .
31. 강한 자는 삼오라기 같고 그의 행위는 불티 같아서 함께 탈 것이나 끌 사람이 없으리라
And the strong shall be as tow , and the maker of it as a spark , and they shall both burn together , and none shall quench them.
■ 주석 보기
【사1:1 JFB】사1:1-31.
1.The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
Isaiah—equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see 삼상9:9; 민12:6; and see my Introduction.
Judah and Jerusalem—Other nations also are the subjects of his prophecies; but only in their relation to the Jews (사13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (사7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (시48:2, 3, 9; 렘3:17). Jesus Christ is the "Lion of the tribe of Judah" (계5:5).
Uzziah—called also Azariah (왕하14:21; 대하26:1, 17, 20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (사1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for 사7:1-25 enters immediately on Ahaz' reign, after Uzziah in 사6:1-13; the prophecies under Hezekiah follow next.
【사1:1 CWC】[GENERAL DISCOURSES]
The first five chapters of Isaiah form a natural division, to which, for want of a better title, we give that of General Discourses, or messages. The first is limited to chapter 1, the second covers chapters 2-4, and the third chapter 5.
But first notice the introduction, verse 1. By what word is the whole book described? What genealogy of the prophet is given? To which kingdom was he commissioned, Israel or Judah? In whose reigns did be prophesy?
Examine 2 Kings, chapters 15-20, and the parallel passage in 2 Chronicles for the history of this period. It will be seen later that the prophet received his vision in the last year of Uzziah, so that few of his messages belong to that reign. In the days of Jotham and Ahaz Judah was menaced by Syria and Israel, and shortly after Ahaz came to the throne he made an alliance with Assyria against them. This was contrary to the divine will and gives occasion for much of Isaiah's prophecy, especially in the early part of the book. Assyria at first a friend, afterwards became the enemy of Judah, to the latter's serious loss. When Hezekiah came to the throne, however, he placed his trust in Jehovah and was able to resist the further inroads of Assyria. Familiarity with these facts is necessary to understand the allusions in Isaiah.
First Discourse. Chapter 1:2-31.
This discourse opens with an indictment against the people for their sin (2-4), ingratitude and sinful ignorance being emphasized. The name of Israel is these verses is to be taken in a generic sense as including Judah. Now follows a description of the present consequences of their sin (5-9). Notice the figure of speech -- "a cottage in a vineyard." The cottage was the shelter of the keeper of the vineyard, but Judah's desolation at this time represented a vineyard without fruit, the cottage alone indicating that it was a vineyard. In other words Jerusalem "the daughter of Zion" and the capital of the kingdom was about all that remained to her at this time. A remonstrance follows (10-15). "Sodom" and "Gomorrah" are used metaphorically. The people were hypocritical in their religious worship, and God was weary of it. He appeals to them (16-20). The appeal is recognized as fruitless, and judgments must follow, out of which purification and redemption shall come (21-27). This period of judgment runs throughout the history of Judah down to the end of this age, as indicated by verses 26 and 27, which speak of a time not yet realized in her experience. In other words Jerusalem on this earth shall some day be known as "the city of righteousness." This will be when Zion, or the kingdom of Judah, shall have been redeemed with judgment. The discourse closes with a further note of warning (28-31).
Second Discourse. Chapters 2-4.
This discourse opens where the previous one ends, viz. "in the last days" (2). Then the kingdom shall have been restored to Judah, and that nation shall have become the head of the Gentile nations on the earth, for such is the meaning of chapter 2:2-4. The millennial age is brought into view, when the other peoples of the earth are learning of God through the converted Jew, and when peace is reigning among them. This vision of future blessing for Judah is followed by a repetition of the indictment against the people for their present sin (6-9). They have been affiliated with the Gentile nations, luxuriating in their wealth, and worshiping their idols. The coming penalty on Judah is predicted (2:10-4:1). In the course of these verses note the rebuke to the pride of the men of Judah and the luxury of the women. The details of the attire of the women (3:16-26) has had light thrown upon it recently by oriental exploration. Seventeen of the twenty-one ornaments spoken of were those worn by the heathen goddess Ishtar. The Babylonian women copied the dress of their favorite goddess, and the Jerusalem women adopted their fashions. The discourse closes with a repetition of the future blessing promised (4:2-6).
The Third Discourse. Chapter 5.
The vineyard spoken of, and of which such care was taken is Judah (1-3). How Judah repaid God for this care is shown (4). The penalty is indicated figuratively (5-7). The remainder of the chapter gives in plain language the details of Judah's sin, and the penalty to be inflicted upon her.
【사1:1 MHCC】 The corruptions prevailing among the Jews. (사1:1-9) Severe censures. (사1:10-15) Exhortations to repentance. (사1:16-20) The state of Judah is lamented; with gracious promises of the gospel times. (사1:21-31)
사1:1-9 Isaiah signifies, 'The salvation of the Lord;' a very suitable name for this prophet, who prophesies so much of Jesus the Saviour, and his salvation. God's professing people did not know or consider that they owed their lives and comforts to God's fatherly care and kindness. How many are very careless in the affairs of their souls! Not considering what we do know in religion, does us as much harm, as ignorance of what we should know. The wickedness was universal. Here is a comparison taken from a sick and diseased body. The distemper threatens to be mortal. From the sole of the foot even to the head; from the meanest peasant to the greatest peer, there is no soundness, no good principle, no religion, for that is the health of the soul. Nothing but guilt and corruption; the sad effects of Adam's fall. This passage declares the total depravity of human nature. While sin remains unrepented, nothing is done toward healing these wounds, and preventing fatal effects. Jerusalem was exposed and unprotected, like the huts or sheds built up to guard ripening fruits. These are still to be seen in the East, where fruits form a large part of the summer food of the people. But the Lord had a small remnant of pious servants at Jerusalem. It is of the Lord's mercies that we are not consumed. The evil nature is in every one of us; only Jesus and his sanctifying Spirit can restore us to spiritual health.
사1:10-15 Judea was desolate, and their cities burned. This awakened them to bring sacrifices and offerings, as if they would bribe God to remove the punishment, and give them leave to go on in their sin. Many who will readily part with their sacrifices, will not be persuaded to part with their sins. They relied on the mere form as a service deserving a reward. The most costly devotions of wicked people, without thorough reformation of heart and life, cannot be acceptable to God. He not only did not accept them, but he abhorred them. All this shows that sin is very hateful to God. If we allow ourselves in secret sin, or forbidden indulgences; if we reject the salvation of Christ, our very prayers will become abomination.
사1:16-20 Not only feel sorrow for the sin committed, but break off the practice. We must be doing, not stand idle. We must be doing the good the Lord our God requires. It is plain that the sacrifices of the law could not atone, even for outward national crimes. But, blessed be God, there is a Fountain opened, in which sinners of every age and rank may be cleansed. Though our sins have been as scarlet and crimson, a deep dye, a double dye, first in the wool of original corruption, and afterwards in the many threads of actual transgression; though we have often dipped into sin, by many backslidings; yet pardoning mercy will take out the stain, 시51:7. They should have all the happiness and comfort they could desire. Life and death, good and evil, are set before us. O Lord, incline all of us to live to thy glory.
사1:21-31 Neither holy cities nor royal ones are faithful to their trust, if religion does not dwell in them. Dross may shine like silver, and the wine that is mixed with water may still have the colour of wine. Those have a great deal to answer for, who do not help the oppressed, but oppress them. Men may do much by outward restraints; but only God works effectually by the influences of his Spirit, as a Spirit of Judgment. Sin is the worst captivity, the worst slavery. The redemption of the spiritual Zion, by the righteousness and death of Christ, and by his powerful grace, most fully accord with what is here meant. Utter ruin is threatened. The Jews should become as a tree when blasted by heat; as a garden without water, which in those hot countries would soon be burned up. Thus shall they be that trust in idols, or in an arm of flesh. Even the strong man shall be as tow; not only soon broken, and pulled to pieces, but easily catching fire. When the sinner has made himself as tow and stubble, and God makes himself as a consuming fire, what can prevent the utter ruin of the sinner?
【사1:2 JFB】2. The very words of Moses (신32:1); this implies that the law was the charter and basis of all prophecy (사8:20).
Lord—Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version,Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children—(출4:22).
rebelled—as sons (신21:18) and as subjects, God being king in the theocracy (사63:10). "Brought up," literally, "elevated," namely, to peculiar privileges (렘2:6-8; 롬9:4, 5).
【사1:3 JFB】3. (렘8:7).
crib—the stall where it is fed (잠14:4). Spiritually the word and ordinances.
Israel—The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
not know—namely, his Owner, as the parallelism requires; that is, not recognize Him as such (출19:5, equivalent to "my people," 요1:10, 11).
consider—attend to his Master (사41:8), notwithstanding the spiritual food which He provides (answering to "crib" in the parallel clause).
【사1:4 JFB】4. people—the peculiar designation of God's elect nation (호1:10), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (시38:4; 마11:28).
seed—another appellation of God's elect (창12:7; 렘2:21), designed to be a "holy seed" (사6:13), but, awful to say, "evildoers!"
children—by adoption (호11:1), yet "evildoers"; not only so, but "corrupters" of others (창6:12); the climax. So "nation—people—seed children."
provoked—literally, "despised," namely, so as to provoke (잠1:30, 31).
Holy One of Israel—the peculiar heinousness of their sin, that it was against their God (암3:2).
gone … backward—literally, "estranged" (시58:3).
【사1:5 JFB】5. Why—rather, as Vulgate, "On what part." Image from a body covered all over with marks of blows (시38:3). There is no part in which you have not been smitten.
head … sick, &c.—not referring, as it is commonly quoted, to their sins, but to the universality of their punishment. However, sin, the moral disease of the head or intellect, and the heart, is doubtless made its own punishment (잠1:31; 렘2:19; 호8:11). "Sick," literally, "is in a state of sickness" [Gesenius]; "has passed into sickness" [Maurer].
【사1:6 JFB】6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See 사9:13-16. He first states their wretched condition, obvious to all (사1:6-9); and then, not previously, their irreligious state, the cause of it.
wounds—judicially inflicted (호5:13).
mollified with ointment—The art of medicine in the East consists chiefly in external applications (Lu 10:34; 약5:14).
【사1:7 JFB】7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (대하24:24), and of Israel in Amaziah's reign (대하25:13, 23, &c.). Compare Isaiah's contemporary (암4:6-11), where, as here (사1:9, 10), Israel is compared to "Sodom and Gomorrah," because of the judgments on it by "fire."
in your presence—before your eyes: without your being able to prevent them.
desolate, &c.—literally, "there is desolation, such as one might look for from foreign" invaders.
【사1:8 JFB】8. daughter of Zion—the city (시9:14), Jerusalem and its inhabitants (왕하19:21): "daughter" (feminine, singular being used as a neuter collective noun), equivalent to sons (사12:6, Margin) [Maurer]. Metropolis or "mother-city" is the corresponding term. The idea of youthful beauty is included in "daughter."
left—as a remnant escaping the general destruction.
cottage—a hut, made to give temporary shelter to the caretaker of the vineyard.
lodge—not permanent.
besieged—rather, as "left," and 사1:9 require, preserved, namely, from the desolation all round [Maurer].
【사1:9 JFB】9. Jehovah of Sabaoth, that is, God of the angelic and starry hosts (시59:5; 147:4; 148:2). The latter were objects of idolatry, called hence Sabaism (왕하17:16). God is above even them (대상16:26). "The groves" were symbols of these starry hosts; it was their worship of Sabaoth instead of the Lord of Sabaoth, which had caused the present desolation (대하24:18). It needed no less a power than His, to preserve even a "remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him.
【사1:10 JFB】10. Sodom—spiritually (창19:24; 렘23:14; 겔16:46; 계11:8).
【사1:11 JFB】11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (창3:21; 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (삼상15:22; 시50:9-13; 51:16-19; 호6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (시40:6, 7; 단9:24-27; 히10:1-14).
full—to satiety; weary of
burnt offerings—burnt whole, except the blood, which was sprinkled about the altar.
fat—not to be eaten by man, but burnt on the altar (레3:4, 5, 11, 17).
【사1:12 JFB】12. appear before me—in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (출23:15; 시42:2).
who hath required this—as if you were doing God a service by such hypocritical offerings (욥35:7). God did require it (출23:17), but not in this spirit (미6:6, 7).
courts—areas, in which the worshippers were. None but priests entered the temple itself.
【사1:13 JFB】13. oblations—unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (레2:1-13). Hebrew, mincha.
incense—put upon the sacrifices, and burnt on the altar of incense. Type of prayer (시141:2; 계8:3).
new moons—observed as festivals (민10:10; 28:11, 14) with sacrifices and blowing of silver trumpets.
sabbaths—both the seventh day and the beginning and closing days of the great feasts (레23:24-39).
away with—bear, Maurer translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity—literally, the closing days of the feasts; so the great days (레23:36; 요7:37).
【사1:14 JFB】14. appointed—the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year.
weary—(사43:24).
【사1:15 JFB】15. (시66:18; 잠28:9; 애3:43, 44).
spread … hands—in prayer (왕상8:22). Hebrew, "bloods," for all heinous sins, persecution of God's servants especially (마23:35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (신10:16), that outward ritualism would satisfy God.
【사1:16 JFB】16. God saith to the sinner, "Wash you," &c., that he, finding his inability to "make" himself "clean," may cry to God, Wash me, cleanse me (시51:2, 7, 10).
before mine eyes—not mere outward reformation before man's eyes, who cannot, as God, see into the heart (렘32:19).
【사1:17 JFB】17. seek judgment—justice, as magistrates, instead of seeking bribes (렘22:3, 16).
judge—vindicate (시68:5; 약1:27).
【사1:18 JFB】18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (사43:26).
scarlet—the color of Jesus Christ's robe when bearing our "sins" (마27:28). So Rahab's thread (수2:18; compare 레14:4). The rabbins say that when the lot used to be taken, a scarlet fillet was bound on the scapegoat's head, and after the high priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, that is, exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the deep-fixed permanency of sin in the heart, which no mere tears can wash away.
snow—(시51:7). Repentance is presupposed, before sin can be made white as snow (사1:19, 20); it too is God's gift (렘31:18, 애5:21, 행5:31).
red—refers to "blood" (사1:15).
as wool—restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
【사1:19 JFB】19, 20.Temporal blessings in "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (출3:17). New Testament spiritual promises derive their imagery from the former (마5:5).
【사1:20 JFB】20. Lord hath spoken it—Isaiah's prophecies rest on the law (레26:33). God alters not His word (Numbers 23. 19).
【사1:21 JFB】21. faithful—as a wife (사54:5; 62:5; 호2:19, 20).
harlot—(겔16:28-35).
righteousness lodged—(벧후3:13).
murderers—murderous oppressors, as the antithesis requires (see on 사1:15; 요일3:15).
【사1:22 JFB】22. Thy princes and people are degenerate in "solid worth," equivalent to "silver" (렘6:28, 30; 겔22:18, 19), and in their use of the living Word, equivalent to "wine" (아7:9).
mixed—literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.
【사1:23 JFB】23. companions of thieves—by connivance (잠29:24).
gifts—(겔22:12). A nation's corruption begins with its rulers.
【사1:24 JFB】24. Lord … Lord—Adonai,Jehovah.
mighty One of Israel—mighty to take vengeance, as before, to save.
Ah—indignation.
ease me—My long tried patience will find relief in at last punishing the guilty (겔5:13). God's language condescends to human conceptions.
【사1:25 JFB】25. turn … hand—not in wrath, but in grace (Z전13:7), "upon thee," as 사1:26, 27 show; contrasted with the enemies, of whom He will avenge Himself (사1:24).
purely—literally, "as alkali purifies."
thy dross—not thy sins, but the sinful persons (렘6:29); "enemies" (사1:24); degenerate princes (see on 사1:22), intermingled with the elect "remnant" of grace.
tin—Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
【사1:26 JFB】26. As the degeneracy had shown itself most in the magistrates (사1:17-23), so, at the "restoration," these shall be such as the theocracy "at the first" had contemplated, namely, after the Babylonish restoration in part and typically, but fully and antitypically under Messiah (사32:1; 52:8; 렘33:7; 마19:28).
faithful—no longer "an harlot."
【사1:27 JFB】27. redeemed—temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (벧전1:18, 19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (사42:21; 롬3:26); so they become man's when "converted" (롬8:3, 4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them.
converts—so Maurer. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.
【사1:28 JFB】28. destruction—literally, "breaking into shivers" (계2:27). The prophets hasten forward to the final extinction of the ungodly (시37:20; 계19:20; 20:15); of which antecedent judgments are types.
【사1:29 JFB】29. ashamed—(롬6:21).
oaks—Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
gardens—planted enclosures for idolatry; the counterpart of the garden of Eden.
【사1:30 JFB】30. oak—Ye shall be like the "oaks," the object of your "desire" (사1:29). People become like the gods they worship; they never rise above their level (시135:18). So men's sins become their own scourges (렘2:9). The leaf of the idol oak fades by a law of necessary consequence, having no living sap or "water" from God. So "garden" answers to "gardens" (사1:29).
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