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■ 이사야 40장
1. 너희 하나님이 가라사대 너희는 위로하라 내 백성을 위로하라
Comfort ye, comfort ye my people , saith your God .
2. 너희는 정다이 예루살렘에 말하며 그것에게 외쳐 고하라 그 복역의 때가 끝났고 그 죄악의 사함을 입었느니라 그 모든 죄를 인하여 여호와의 손에서 배나 받았느니라 할지니라
Speak ye comfortably to Jerusalem , and cry unto her, that her warfare is accomplished , that her iniquity is pardoned : for she hath received of the Lord’s hand double for all her sins .
3. 외치는 자의 소리여 가로되 너희는 광야에서 여호와의 길을 예비하라 사막에서 우리 하나님의 대로를 평탄케 하라
The voice of him that crieth in the wilderness , Prepare ye the way of the Lord , make straight in the desert a highway for our God .
4. 골짜기마다 돋우어지며 산마다, 작은 산마다 낮아지며 고르지 않은 곳이 평탄케 되며 험한 곳이 평지가 될 것이요
Every valley shall be exalted , and every mountain and hill shall be made low : and the crooked shall be made straight , and the rough places plain :
5. 여호와의 영광이 나타나고 모든 육체가 그것을 함께 보리라 대저 여호와의 입이 말씀하셨느니라
And the glory of the Lord shall be revealed , and all flesh shall see it together : for the mouth of the Lord hath spoken it.
6. 말하는 자의 소리여 가로되 외치라 대답하되 내가 무엇이라 외치리이까 가로되 모든 육체는 풀이요 그 모든 아름다움은 들의 꽃 같으니
The voice said , Cry . And he said , What shall I cry ? All flesh is grass , and all the goodliness thereof is as the flower of the field :
7. 풀은 마르고 꽃은 시듦은 여호와의 기운이 그 위에 붊이라 이 백성은 실로 풀이로다
The grass withereth , the flower fadeth : because the spirit of the Lord bloweth upon it: surely the people is grass .
8. 풀은 마르고 꽃은 시드나 우리 하나님의 말씀은 영영히 서리라 하라
The grass withereth , the flower fadeth : but the word of our God shall stand for ever .
9. 아름다운 소식을 시온에 전하는 자여 너는 높은 산에 오르라 아름다운 소식을 예루살렘에 전하는 자여 너는 힘써 소리를 높이라 두려워 말고 소리를 높여 유다의 성읍들에 이르기를 너희 하나님을 보라 하라
O Zion , that bringest good tidings , get thee up into the high mountain ; O Jerusalem , that bringest good tidings , lift up thy voice with strength ; lift it up , be not afraid ; say unto the cities of Judah , Behold your God !
10. 보라 주 여호와께서 장차 강한 자로 임하실 것이요 친히 그 팔로 다스리실 것이라 보라 상급이 그에게 있고 보응이 그 앞에 있으며
Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him.
11. 그는 목자 같이 양무리를 먹이시며 어린 양을 그 팔로 모아 품에 안으시며 젖먹이는 암컷들을 온순히 인도하시리로다
He shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young .
12. 누가 손바닥으로 바다 물을 헤아렸으며 뼘으로 하늘을 재었으며 땅의 티끌을 되에 담아 보았으며 명칭으로 산들을, 간칭으로 작은 산들을 달아 보았으랴
Who hath measured the waters in the hollow of his hand , and meted out heaven with the span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a balance ?
13. 누가 여호와의 신을 지도하였으며 그의 모사가 되어 그를 가르쳤으랴
Who hath directed the Spirit of the Lord , or being his counsellor hath taught him?
14. 그가 누구로 더불어 의논하셨으며 누가 그를 교훈하였으며 그에게 공평의 도로 가르쳤으며 지식을 가르쳤으며 통달의 도를 보여주었느뇨
With whom took he counsel , and who instructed him, and taught him in the path of judgment , and taught him knowledge , and shewed to him the way of understanding ?
15. 보라 그에게는 열방은 통의 한 방울 물 같고 저울의 적은 티끌 같으며 섬들은 떠오르는 먼지 같으니
Behold, the nations are as a drop of a bucket , and are counted as the small dust of the balance : behold, he taketh up the isles as a very little thing .
16. 레바논 짐승들은 번제 소용에도 부족하겠고 그 삼림은 그 화목 소용에도 부족할 것이라
And Lebanon is not sufficient to burn , nor the beasts thereof sufficient for a burnt offering .
17. 그 앞에는 모든 열방이 아무 것도 아니라 그는 그들을 없는 것 같이, 빈 것 같이 여기시느니라
All nations before him are as nothing; and they are counted to him less than nothing , and vanity .
18. 그런즉 너희가 하나님을 누구와 같다 하겠으며 무슨 형상에 비기겠느냐
To whom then will ye liken God ? or what likeness will ye compare unto him?
19. 우상은 장인이 부어 만들었고 장색이 금으로 입혔고 또 위하여 은사슬을 만든 것이니라
The workman melteth a graven image , and the goldsmith spreadeth it over with gold , and casteth silver chains .
20. 궁핍하여 이런 것을 드리지 못하는 자는 썩지 않는 나무를 택하고 공교한 장인을 구하여 우상을 만들어서 흔들리지 않도록 세우느니라
He that is so impoverished that he hath no oblation chooseth a tree that will not rot ; he seeketh unto him a cunning workman to prepare a graven image , that shall not be moved .
21. 너희가 알지 못하였느냐 너희가 듣지 못하였느냐 태초부터 너희에게 전하지 아니하였느냐 땅의 기초가 창조될 때부터 너희가 깨닫지 못하였느냐
Have ye not known ? have ye not heard ? hath it not been told you from the beginning ? have ye not understood from the foundations of the earth ?
22. 그는 땅 위 궁창에 앉으시나니 땅의 거민들은 메뚜기 같으니라 그가 하늘을 차일 같이 펴셨으며 거할 천막 같이 베푸셨고
It is he that sitteth upon the circle of the earth , and the inhabitants thereof are as grasshoppers ; that stretcheth out the heavens as a curtain , and spreadeth them out as a tent to dwell in :
23. 귀인들을 폐하시며 세상의 사사들을 헛되게 하시나니
That bringeth the princes to nothing; he maketh the judges of the earth as vanity .
24. 그들은 겨우 심기웠고 겨우 뿌리웠고 그 줄기가 겨우 땅에 뿌리를 박자 곧 하나님의 부심을 받고 말라 회리바람에 불려가는 초개 같도다
Yea, they shall not be planted ; yea, they shall not be sown : yea, their stock shall not take root in the earth : and he shall also blow upon them, and they shall wither , and the whirlwind shall take them away as stubble .
25. 거룩하신 자가 가라사대 그런즉 너희가 나를 누구에게 비기며 나로 그와 동등이 되게 하겠느냐 하시느니라
To whom then will ye liken me, or shall I be equal ? saith the Holy One .
26. 너희는 눈을 높이 들어 누가 이 모든 것을 창조하였나 보라 주께서는 수효대로 만상을 이끌어 내시고 각각 그 이름을 부르시나니 그의 권세가 크고 그의 능력이 강하므로 하나도 빠짐이 없느니라
Lift up your eyes on high , and behold who hath created these things, that bringeth out their host by number : he calleth them all by names by the greatness of his might , for that he is strong in power ; not one faileth .
27. 야곱아 네가 어찌하여 말하며 이스라엘아 네가 어찌하여 이르기를 내 사정은 여호와께 숨겨졌으며 원통한 것은 내 하나님에게서 수리하심을 받지 못한다 하느냐
Why sayest thou, O Jacob , and speakest , O Israel , My way is hid from the Lord , and my judgment is passed over from my God ?
28. 너는 알지 못하였느냐 듣지 못하였느냐 영원하신 하나님 여호와, 땅 끝까지 창조하신 자는 피곤치 아니하시며 곤비치 아니하시며 명철이 한이 없으시며
Hast thou not known ? hast thou not heard , that the everlasting God , the Lord , the Creator of the ends of the earth , fainteth not, neither is weary ? there is no searching of his understanding .
29. 피곤한 자에게는 능력을 주시며 무능한 자에게는 힘을 더하시나니
He giveth power to the faint ; and to them that have no might he increaseth strength .
30. 소년이라도 피곤하며 곤비하며 장정이라도 넘어지며 자빠지되
Even the youths shall faint and be weary , and the young men shall utterly fall :
31. 오직 여호와를 앙망하는 자는 새 힘을 얻으리니 독수리의 날개치며 올라감 같을 것이요 달음박질하여도 곤비치 아니하겠고 걸어가도 피곤치 아니하리로다
But they that wait upon the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall run , and not be weary ; and they shall walk , and not faint .
■ 주석 보기
【사40:1 JFB】사40:1-31. Second Part of the Prophecies of Isaiah.
The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (사39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.
1. Comfort ye, comfort ye—twice repeated to give double assurance. Having announced the coming captivity of the Jews in Babylon, God now desires His servants, the prophets (사52:7), to comfort them. The scene is laid in Babylon; the time, near the close of the captivity; the ground of comfort is the speedy ending of the captivity, the Lord Himself being their leader.
my people … your God—correlatives (렘31:33; 호1:9, 10). It is God's covenant relation with His people, and His "word" of promise (사40:8) to their forefathers, which is the ground of His interposition in their behalf, after having for a time chastised them (사54:8).
【사40:1 CWC】[DELIVERANCE THROUGH CYRUS]
In this lesson Israel is seen prophetically in Babylon, but about to be delivered and restored. Primarily, the reference is to her restoration after the seventy years captivity, in which Cyrus, King Persia, is the instrument.
In chapter 40, the people are comforted (vv. 1-11), in the thought that God is so great they can not be forgotten (vv. 12-31). The first and second coming of Christ are blended in the first part of the chapter, and John the Baptist is the voice crying in the wilderness (눅3:1-6; 요1:23).
In chapter 41, Cyrus and his plans are predicted (vv. 1-7, but Israel is seen as God's chosen servant, and comforted in the midst of the coming turmoil (vv. 8-20). Jehovah challenges all false gods to foretell things to come, as He does (vv. 21-29).
Chapter 42 returns to the thought of the Servant of Jehovah, only now that Servant is the Lord Jesus Christ, rather than national Israel (vv. 1-4, compare with 마12:14-21). Observe His work among the Gentile nations which is still future (vv. 5-16) and the appeal to deaf and blind Israel which must be awakened before that work shall begin.
Chapters 43-45 are connected, in which God is comforting Israel. See what he is and promises to be (43:1-7); How He will chastise their enemies (vv. 8-17); the good things to come (vv. 18-20); especially the forgiveness of their sin (vv. 22-28); accompanied by an outpouring of the Holy Spirit, producing a great revival (44:1-5). Idolatry is again rebuked (vv. 6-20), the faithful are called upon to rejoice (vv. 21-23), and Cyrus is definitely named as their deliverer, between two and three hundred years before his birth (vv. 24-28). Josephus, the historian of the Jews, says, that when the attention of Cyrus was called to this fact, probably by Daniel, he was stirred to fulfill the prophecy. In chapter 45 Cyrus is first addressed (vv. 1-13), then Israel (vv. 14-17), and then the ends of the earth (vv. 18-25).
Chapters 46-47 belong together, describing the fall of Babylon under Cyrus, and yet carrying us forward to her final destruction at the end of the age (see chapter 14). Her idols are carried by beasts (46:1, 2), while Jehovah carries His people (vv. 3-7). Chapter 47 shows its application on its face.
Chapter 48 is a review of Jehovah's messages to Israel in the preceding chapters.
【사40:1 MHCC】 The preaching of the gospel, and glad tidings of the coming of Christ. (사40:1-11) The almighty power of God. (사40:12-17) The folly of idolatry. (사40:18-26) Against unbelief. (사40:27-31)
사40:1-11 All human life is a warfare; the Christian life is the most so; but the struggle will not last always. Troubles are removed in love, when sin is pardoned. In the great atonement of the death of Christ, the mercy of God is exercised to the glory of his justice. In Christ, and his sufferings, true penitents receive of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of infinite value. The prophet had some reference to the return of the Jews from Babylon. But this is a small event, compared with that pointed out by the Holy Ghost in the New Testament, when John the Baptist proclaimed the approach of Christ. When eastern princes marched through desert countries, ways were prepared for them, and hinderances removed. And may the Lord prepare our hearts by the teaching of his word and the convictions of his Spirit, that high and proud thoughts may be brought down, good desires planted, crooked and rugged tempers made straight and softened, and every hinderance removed, that we may be ready for his will on earth, and prepared for his heavenly kingdom. What are all that belongs to fallen man, or all that he does, but as the grass and the flower thereof! And what will all the titles and possessions of a dying sinner avail, when they leave him under condemnation! The word of the Lord can do that for us, which all flesh cannot. The glad tidings of the coming of Christ were to be sent forth to the ends of the earth. Satan is the strong man armed; but our Lord Jesus is stronger; and he shall proceed, and do all that he purposes. Christ is the good Shepherd; he shows tender care for young converts, weak believers, and those of a sorrowful spirit. By his word he requires no more service, and by his providence he inflicts no more trouble, than he will strengthen them for. May we know our Shepherd's voice, and follow him, proving ourselves his sheep.
사40:12-17 All created beings shrink to nothing in comparison with the Creator. When the Lord, by his Spirit, made the world, none directed his Spirit, or gave advice what to do, or how to do it. The nations, in comparison of him, are as a drop which remains in the bucket, compared with the vast ocean; or as the small dust in the balance, which does not turn it, compared with all the earth. This magnifies God's love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he gave his only-begotten Son, 요3:16. The services of the church can make no addition to him. Our souls must have perished for ever, if the only Son of the Father had not given himself for us.
사40:18-26 Whatever we esteem or love, fear or hope in, more than God, that creature we make equal with God, though we do not make images or worship them. He that is so poor, that he has scarcely a sacrifice to offer, yet will not be without a god of his own. They spared no cost upon their idols; we grudge what is spent in the service of our God. To prove the greatness of God, the prophet appeals to all ages and nations. Those who are ignorant of this, are willingly ignorant. God has the command of all creatures, and of all created things. The prophet directs us to use our reason as well as our senses; to consider who created the hosts of heaven, and to pay our homage to Him. Not one fails to fulfil his will. And let us not forget, that He spake all the promises, and engaged to perform them.
사40:27-31 The people of God are reproved for their unbelief and distrust of God. Let them remember they took the names Jacob and Israel, from one who found God faithful to him in all his straits. And they bore these names as a people in covenant with Him. Many foolish frets, and foolish fears, would vanish before inquiry into the causes. It is bad to have evil thoughts rise in our minds, but worse to turn them into evil words. What they had known, and had heard, was sufficient to silence all these fears and distrusts. Where God had begun the work of grace, he will perfect it. He will help those who, in humble dependence on him, help themselves. As the day, so shall the strength be. In the strength of Divine grace their souls shall ascend above the world. They shall run the way of God's commandments cheerfully. Let us watch against unbelief, pride, and self-confidence. If we go forth in our own strength, we shall faint, and utterly fall; but having our hearts and our hopes in heaven, we shall be carried above all difficulties, and be enabled to lay hold of the prize of our high calling in Christ Jesus.
【사40:2 JFB】2. comfortably—literally, "to the heart"; not merely to the intellect.
Jerusalem—Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.
cry—publicly and emphatically as a herald cries aloud (사40:3).
warfare—or, the appointed time of her misery (욥7:1, Margin;욥14:14; 단10:1). The ulterior and Messianic reference probably is the definite time when the legal economy of burdensome rites is at an end (갈4:3, 4).
pardoned—The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.
double for all her sins—This can only, in a very restricted sense, hold good of Judah's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "iniquity" be said to be "pardoned," or fully expiated [Houbigant]. It does not mean double as much as she deserved, but ample punishment in her twofold captivity. Messiah is the antitypical Israel (compare 마2:15, with 호11:1). He indeed has "received" of sufferings amply more than enough to expiate "for our sins" (롬5:15, 17). Otherwise (cry unto her) "that she shall receive (blessings) of the Lord's hand double to the punishment of all her sins" (so "sin" is used, Z전14:19, Margin) [Lowth]. The English Version is simpler.
【사40:3 JFB】3. crieth in the wilderness—So the Septuagint and 마3:3 connect the words. The Hebrew accents, however, connect them thus: "In the wilderness prepare ye," &c., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight in the desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included in the Holy Spirit's intention; in 마3:1, "John the Baptist, preaching in the wilderness," answers thus to "The voice of one crying in the wilderness." Maurer takes the participle as put for the finite verb (so in 사40:6), "A voice crieth." The clause, "in the wilderness," alludes to Israel's passage through it from Egypt to Canaan (시68:7), Jehovah being their leader; so it shall be at the coming restoration of Israel, of which the restoration from Babylon was but a type (not the full realization; for their way from it was not through the "wilderness"). Where John preached (namely, in the wilderness; the type of this earth, a moral wilderness), there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [Bengel]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as 말4:5, 6 ("before the great and dreadful day of the Lord"), proves. 마17:11 (compare 행3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative Elias, coming "in the spirit and power of Elias" (Lu 1:17); 요1:21, where John the Baptist denies that he was the actual Elias, accords with this view. 말4:5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was present at the transfiguration.
the Lord—Hebrew, Jehovah; as this is applied to Jesus, He must be Jehovah (마3:3).
【사40:4 JFB】4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. So John's duty was to bring back the people to obedience to the law and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (말4:6; Lu 1:17).
crooked—declivities.
【사40:5 JFB】5. see it—The Septuagint for "it," has "the salvation of God." So Lu 3:6 (compare Lu 2:30, that is, Messiah); but the Evangelist probably took these words from 사52:10.
for—rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].
【사40:6 JFB】6. The voice—the same divine herald as in 사40:3.
he—one of those ministers or prophets (see on 사40:1) whose duty it was, by direction of "the voice," to "comfort the Lord's afflicted people with the promises of brighter days."
All flesh is grass—The connection is, "All human things, however goodly, are transitory: God's promises alone steadfast" (사40:8, 15, 17, 23, 24); this contrast was already suggested in 사40:5, "All flesh … the mouth of the Lord." 벧전1:24, 25 applies this passage distinctly to the gospel word of Messiah (compare 요12:24; 약1:10).
【사40:7 JFB】7. spirit of the Lord—rather, "wind of Jehovah" (시103:16). The withering east wind of those countries sent by Jehovah (욘4:8).
the people—rather, "this people" [Lowth], which may refer to the Babylonians [Rosenmuller]; but better, mankind in general, as in 사42:5, so 사40:6, "all flesh"; this whole race, that is, man.
【사40:9 JFB】9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on 사40:1); 사52:7 confirms this [Vulgate and Gesenius]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the earth" (Lu 24:47, 49; 행1:8) [Vitringa and Hengstenberg].
mountain—It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (유9:7; 마5:1).
be not afraid—to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly" (잠29:25; 엡6:19).
Behold—especially at His second coming (Z전12:10; 14:5).
【사40:10 JFB】10. with strong hand—or, "against the strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan (마12:29; 계20:2, 3, 10) [Vitringa].
arm—power (시89:13; 98:1).
for him—that is, He needs not to seek help for Himself from any external source, but by His own inherent power He gains rule for Himself (so 사40:14).
work—or, "recompense for his work"; rather, "recompense which He gives for work" (사62:11; 계22:12).
【사40:11 JFB】11. feed—including all a shepherd's care—"tend" (겔34:23; 시23:1; 히13:20; 벧전2:25).
carry—applicable to Messiah's restoration of Israel, as sheep scattered in all lands, and unable to move of themselves to their own land (시80:1; 렘23:3). As Israel was "carried from the womb" (that is, in its earliest days) (사63:9, 11, 12; 시77:20), so it shall be in "old age" (that is, its latter days) (사46:3, 4).
gently lead—as a thoughtful shepherd does the ewes "giving suck" (Margin) (창33:13, 14).
【사40:12 JFB】12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God.
Who—Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (compare 사40:15). But Maurer translates: "Who can measure," &c., that is, How immeasurable are the works of God? The former is a better explanation (욥28:25; 잠30:4).
span—the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
dust of the earth—All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").
hills in a balance—adjusted in their right proportions and places, as exactly as if He had weighed them out.
【사40:13 JFB】13. Quoted in 롬11:34; 고전2:16. The Hebrew here for "directed" is the same as in 사40:12 for "meted out"; thus the sense is, "Jehovah measures out heaven with His span"; but who can measure Him? that is, Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebrew in the same sense as in 사40:12 (so 잠16:2; 21:2), "weigh," "ponder." "Direct," as in English Version, answers, however, better to "taught" in the parallel clause.
【사40:14 JFB】14. path of judgment—His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
【사40:15 JFB】15. of—rather, (hanging) from a bucket [Maurer].
he taketh up … as a very little thing—rather, "are as a mere grain of dust which is taken up," namely, by the wind; literally, "one taketh up," impersonally (출16:14) [Maurer].
isles—rather, "lands" in general, answering to "the nations" in the parallel clause; perhaps lands, like Mesopotamia, enclosed by rivers [Jerome] (so 사42:15). However, English Version, "isles" answers well to "mountains" (사40:12), both alike being lifted up by the power of God; in fact, "isles" are mountains upheaved from the bed of the sea by volcanic agency; only that he seems here to have passed from unintelligent creatures (사40:12) to intelligent, as nations and lands, that is, their inhabitants.
【사40:16 JFB】16. All Lebanon's forest would not supply fuel enough to burn sacrifices worthy of the glory of God (사66:1; 왕상8:27; 시50:8-13).
beasts—which abounded in Lebanon.
【사40:17 JFB】17. (시62:9; 단4:35).
less than nothing—Maurer translates, as in 사41:24, "of nothing" (partitively; or expressive of the nature of a thing), a mere nothing.
vanity—emptiness.
【사40:18 JFB】18. Which of the heathen idols, then, is to be compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times of Manasseh, has at least a prospective warning reference to them and subsequent reigns; the result of the chastisement of Jewish idolatry in the Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 왕하23:26, 27).
【사40:19 JFB】19. graven—rather, an image in general; for it is incongruous to say "melteth" (that is, casts out of metal) a graven image (that is, one of carved wood); so 렘10:14, "molten image."
spreadeth it over—(See on 사30:22).
chains—an ornament lavishly worn by rich Orientals (사3:18, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by chains.
【사40:20 JFB】20. impoverished—literally, "sunk" in circumstances.
no oblation—he who cannot afford to overlay his idol with gold and silver (사40:19).
tree … not rot—the cedar, cypress, oak, or ash (사44:14).
graven—of wood; not a molten one of metal.
not be moved—that shall be durable.
【사40:21 JFB】21. ye—who worship idols. The question emphatically implies, they had known.
from the beginning—(사41:4, 26; 48:16). God is the beginning (계1:8). The tradition handed down from the very first, of the creation of all things by God at the beginning, ought to convince you of His omnipotence and of the folly of idolatry.
【사40:22 JFB】22. It is he—rather, connected with last verse, "Have ye not known?"—have ye not understood Him that sitteth …? (사40:26) [Maurer].
circle—applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
as grasshoppers—or locusts in His sight (민13:33), as He looks down from on high (시33:13, 14; 113:4-6).
curtain—referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
【사40:23 JFB】23. (시107:4; 단2:21).
judges—that is, rulers; for these exercised judicial authority (시2:10). The Hebrew, shophtee, answers to the Carthaginian chief magistrates, suffetes.
【사40:24 JFB】24. they—the "princes and judges" (사40:23) who oppose God's purposes and God's people. Often compared to tall trees (시37:35; 단4:10).
not … sown—the seed, that is, race shall become extinct (나1:14).
stock—not even shall any shoots spring up from the stump when the tree has been cut down: no descendants whatever (욥14:7; see on 사11:1).
and … also—so the Septuagint. But Maurer translates, "They are hardly (literally, 'not yet', as in 왕하20:4) planted (&c.) when He (God) blows upon them."
blow—The image is from the hot east wind (simoon) that "withers" vegetation.
whirlwind … stubble—(시83:13), where, "like a wheel," refers to the rotatory action of the whirlwind on the stubble.
【사40:25 JFB】25. (Compare 사40:18).
【사40:26 JFB】26. bringeth out … host—image from a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts (욥38:32).
calleth … by names—numerous as the stars are. God knows each in all its distinguishing characteristics—a sense which "name" often bears in Scripture; so in 창2:19, 20, Adam, as God's vicegerent, called the beasts by name, that is, characterized them by their several qualities, which, indeed, He has imparted.
by the greatness … faileth—rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").
【사40:27 JFB】27. Since these things are so, thou hast no reason to think that thine interest ("way," that is, condition, 시37:5; 렘12:1) is disregarded by God.
judgment is passed over from—rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."
my God—who especially might be expected to care for me.
【사40:28 JFB】28. known—by thine own observation and reading of Scripture.
heard—from tradition of the fathers.
everlasting, &c.—These attributes of Jehovah ought to inspire His afflicted people with confidence.
no searching of his understanding—therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err (욥11:7-9). He is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to.
【사40:29 JFB】29. Not only does He "not faint" (사40:28) but He gives power to them who do faint.
no might … increaseth strength—a seeming paradox. They "have no might" in themselves; but in Him they have strength, and He "increases" that strength (고후12:9).
【사40:30 JFB】30. young men—literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
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