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■ 이사야 5장
1. 내가 나의 사랑하는 자를 위하여 노래하되 나의 사랑하는 자의 포도원을 노래하리라 나의 사랑하는 자에게 포도원이 있음이여 심히 기름진 산에로다
Now will I sing to my wellbeloved a song of my beloved touching his vineyard . My wellbeloved hath a vineyard in a very fruitful hill :
2. 땅을 파서 돌을 제하고 극상품 포도나무를 심었었도다 그 중에 망대를 세웠고 그 안에 술틀을 팠었도다 좋은 포도 맺기를 바랐더니 들 포도를 맺혔도다
And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine , and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes , and it brought forth wild grapes .
3. 예루살렘 거민과 유다 사람들아 구하노니 이제 나와 내 포도원 사이에 판단하라
And now, O inhabitants of Jerusalem , and men of Judah , judge , I pray you, betwixt me and my vineyard .
4. 내가 내 포도원을 위하여 행한 것 외에 무엇을 더할 것이 있었으랴 내가 좋은 포도 맺기를 기다렸거늘 들 포도를 맺힘은 어찜인고
What could have been done more to my vineyard , that I have not done in it? wherefore , when I looked that it should bring forth grapes , brought it forth wild grapes ?
5. 이제 내가 내 포도원에 어떻게 행할 것을 너희에게 이르리라 내가 그 울타리를 걷어 먹힘을 당케 하며 그 담을 헐어 짓밟히게 할 것이요
And now go to; I will tell you what I will do to my vineyard : I will take away the hedge thereof, and it shall be eaten up ; and break down the wall thereof, and it shall be trodden down :
6. 내가 그것으로 황무케 하리니 다시는 가지를 자름이나 북을 돋우지 못하여 질려와 형극이 날 것이며 내가 또 구름을 명하여 그 위에 비를 내리지 말라 하리라 하셨으니
And I will lay it waste : it shall not be pruned , nor digged ; but there shall come up briers and thorns : I will also command the clouds that they rain no rain upon it.
7. 대저 만군의 여호와의 포도원은 이스라엘 족속이요 그의 기뻐하시는 나무는 유다 사람이라 그들에게 공평을 바라셨더니 도리어 포학이요 그들에게 의로움을 바라셨더니 도리어 부르짖음이었도다
For the vineyard of the Lord of hosts is the house of Israel , and the men of Judah his pleasant plant : and he looked for judgment , but behold oppression ; for righteousness , but behold a cry .
8. 가옥에 가옥을 연하며 전토에 전토를 더하여 빈 틈이 없도록 하고 이 땅 가운데서 홀로 거하려 하는 그들은 화 있을진저
Woe unto them that join house to house , that lay field to field , till there be no place , that they may be placed alone in the midst of the earth !
9. 만군의 여호와께서 내 귀에 말씀하시되 정녕히 허다한 가옥이 황폐하리니 크고 아름다울지라도 거할 자가 없을 것이며
In mine ears said the Lord of hosts , Of a truth many houses shall be desolate , even great and fair , without inhabitant .
10. 열흘갈이 포도원에 겨우 포도주 한 바트가 나겠고 한 호멜지기에는 간신히 한 에바가 나리라 하시도다
Yea , ten acres of vineyard shall yield one bath , and the seed of an homer shall yield an ephah .
11. 아침에 일찍이 일어나 독주를 따라가며 밤이 깊도록 머물러 포도주에 취하는 그들은 화 있을진저
Woe unto them that rise up early in the morning , that they may follow strong drink ; that continue until night , till wine inflame them!
12. 그들이 연회에는 수금과 비파와 소고와 저와 포도주를 갖추었어도 여호와의 행하심을 관심치 아니하며 그의 손으로 하신 일을 생각지 아니하는도다
And the harp , and the viol , the tabret , and pipe , and wine , are in their feasts : but they regard not the work of the Lord , neither consider the operation of his hands .
13. 이러므로 나의 백성이 무지함을 인하여 사로잡힐 것이요 그 귀한 자는 주릴 것이요 무리는 목마를 것이며
Therefore my people are gone into captivity , because they have no knowledge : and their honourable men are famished , and their multitude dried up with thirst .
14. 음부가 그 욕망을 크게 내어 한량 없이 그 입을 벌린즉 그들의 호화로움과 그들의 많은 무리와 그들의 떠드는 것과 그 중에서 연락하는 자가 거기 빠질 것이라
Therefore hell hath enlarged herself , and opened her mouth without measure : and their glory , and their multitude , and their pomp , and he that rejoiceth , shall descend into it.
15. 천한 자는 굴복되고 귀한 자는 낮아지고 오만한 자의 눈도 낮아질 것이로되
And the mean man shall be brought down , and the mighty man shall be humbled , and the eyes of the lofty shall be humbled :
16. 오직 만군의 여호와는 공평하므로 높임을 받으시며 거룩하신 하나님은 의로우시므로 거룩하다 함을 받으시리니
But the Lord of hosts shall be exalted in judgment , and God that is holy shall be sanctified in righteousness .
17. 그 때에는 어린 양들이 자기 초장에 있는 것 같이 먹을 것이요 살찐 자의 황무한 밭의 소산은 유리하는 자들이 먹으리라
Then shall the lambs feed after their manner , and the waste places of the fat ones shall strangers eat .
18. 거짓으로 끈을 삼아 죄악을 끌며 수레 줄로 함 같이 죄악을 끄는 자는 화 있을진저
Woe unto them that draw iniquity with cords of vanity , and sin as it were with a cart rope :
19. 그들이 이르기를 그는 그 일을 속속히 이루어 우리로 보게 할 것이며 이스라엘의 거룩한 자는 그 도모를 속히 임하게 하여 우리로 알게 할 것이라 하는도다
That say , Let him make speed , and hasten his work , that we may see it: and let the counsel of the Holy One of Israel draw nigh and come , that we may know it!
20. 악을 선하다 하며 선을 악하다 하며 흑암으로 광명을 삼으며 광명으로 흑암을 삼으며 쓴 것으로 단 것을 삼으며 단 것으로 쓴 것을 삼는 그들은 화 있을진저
Woe unto them that call evil good , and good evil ; that put darkness for light , and light for darkness ; that put bitter for sweet , and sweet for bitter !
21. 스스로 지혜롭다 하며 스스로 명철하다 하는 그들은 화 있을진저
Woe unto them that are wise in their own eyes , and prudent in their own sight !
22. 포도주를 마시기에 용감하며 독주를 빚기에 유력한 그들은 화 있을진저
Woe unto them that are mighty to drink wine , and men of strength to mingle strong drink :
23. 그들은 뇌물로 인하여 악인을 의롭다 하고 의인에게서 그 의를 빼았는도다
Which justify the wicked for reward , and take away the righteousness of the righteous from him!
24. 이로 인하여 불꽃이 그루터기를 삼킴 같이, 마른 풀이 불 속에 떨어짐 같이 그들의 뿌리가 썩겠고 꽃이 티끌처럼 날리리니 그들이 만군의 여호와의 율법을 버리며 이스라엘의 거룩하신 자의 말씀을 멸시하였음이라
Therefore as the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be as rottenness , and their blossom shall go up as dust : because they have cast away the law of the Lord of hosts , and despised the word of the Holy One of Israel .
25. 그러므로 여호와께서 자기 백성에게 노를 발하시고 손을 들어 그들을 치신지라 산들은 진동하며 그들의 시체는 거리 가운데 분토 같이 되었으나 그 노가 돌아서지 아니하였고 그 손이 오히려 펴졌느니라
Therefore is the anger of the Lord kindled against his people , and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble , and their carcases were torn in the midst of the streets . For all this his anger is not turned away , but his hand is stretched out still.
26. 기를 세우시고 먼 나라들을 불러 땅 끝에서부터 오게 하실 것이라 보라 그들이 빨리 달려 올 것이로되
And he will lift up an ensign to the nations from far , and will hiss unto them from the end of the earth : and, behold, they shall come with speed swiftly :
27. 그 중에 곤핍하여 넘어지는 자도 없을 것이며 조는 자나 자는 자도 없을 것이며 그들의 허리띠는 풀리지 아니하며 그들의 신들메는 끊어지지 아니하며
None shall be weary nor stumble among them; none shall slumber nor sleep ; neither shall the girdle of their loins be loosed , nor the latchet of their shoes be broken :
28. 그들의 살은 날카롭고 모든 활은 당기어졌으며 그 말굽은 부싯돌 같고 차 바퀴는 회리바람 같을 것이며
Whose arrows are sharp , and all their bows bent , their horses’ hoofs shall be counted like flint , and their wheels like a whirlwind :
29. 그 부르짖는 것은 암사자 같을 것이요 그 소리지름은 어린 사자들과 같을 것이라 그들이 부르짖으며 물건을 움키어 염려 없이 가져가도 건질 자가 없으리로다
Their roaring shall be like a lion , they shall roar like young lions : yea, they shall roar , and lay hold of the prey , and shall carry it away safe , and none shall deliver it.
30. 그 날에 그들이 바다 물결 소리 같이 백성을 향하여 부르짖으리니 사람이 그 땅을 바라보면 흑암과 고난이 있고 빛은 구름에 가리워져서 어두우리라
And in that day they shall roar against them like the roaring of the sea : and if one look unto the land , behold darkness and sorrow , and the light is darkened in the heavens thereof.
■ 주석 보기
【사5:1 JFB】사5:1-30. Parable of Jehovah's Vineyard.
A new prophecy; entire in itself. Probably delivered about the same time as the second and third chapters, in Uzziah's reign. Compare 사5:15, 16 with 사2:17; and 사5:1 with 사3:14. However, the close of the chapter alludes generally to the still distant invasion of Assyrians in a later reign (compare 사5:26 with 사7:18; and 사5:25 with 사9:12). When the time drew nigh, according to the ordinary prophetic usage, he handles the details more particularly (사7:1-8:22); namely, the calamities caused by the Syro-Israelitish invasion, and subsequently by the Assyrians whom Ahaz had invited to his help.
1. to—rather, "concerning" [Gesenius], that is, in the person of My beloved, as His representative [Vitringa]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I,사5:2, 3).
of my beloved—inspired by Him; or else, a tender song [Castalio]. By a slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate Messiah, but as God of the Jews (출23:20, 21; 32:34; 33:14).
vineyard—(사3:14; 시80:8, &c.). The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (마20:1; 21:33). Jesus Christ in the "vineyard" of the New Testament Church is the same as the Old Testament Angel of the Jewish covenant.
fruitful hill—literally, "a horn" ("peak," as the Swiss shreckhorn) of the son of oil; poetically, for very fruitful. Suggestive of isolation, security, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (아6:3; 8:11, 12), in the words "His vineyard" and "my Beloved" (compare 사26:20; 61:10, with 아1:4; 4:10). The transition from "branch" (사4:2) to "vineyard" here is not unnatural.
【사5:1 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.
【사5:1 MHCC】 The state and conduct of the Jewish nation. (사5:1-7) The judgments which would come. (사5:8-23) The executioners of these judgments. (사5:24-30)
사5:1-7 Christ is God's beloved Son, and our beloved Saviour. The care of the Lord over the church of Israel, is described by the management of a vineyard. The advantages of our situation will be brought into the account another day. He planted it with the choicest vines; gave them a most excellent law, instituted proper ordinances. The temple was a tower, where God gave tokens of his presence. He set up his altar, to which the sacrifices should be brought; all the means of grace are denoted thereby. God expects fruit from those that enjoy privileges. Good purposes and good beginnings are good things, but not enough; there must be vineyard fruit; thoughts and affections, words and actions, agreeable to the Spirit. It brought forth bad fruit. Wild grapes are the fruits of the corrupt nature. Where grace does not work, corruption will. But the wickedness of those that profess religion, and enjoy the means of grace, must be upon the sinners themselves. They shall no longer be a peculiar people. When errors and vice go without check or control, the vineyard is unpruned; then it will soon be grown over with thorns. This is often shown in the departure of God's Spirit from those who have long striven against him, and the removal of his gospel from places which have long been a reproach to it. The explanation is given. It is sad with a soul, when, instead of the grapes of humility, meekness, love, patience, and contempt of the world, for which God looks, there are the wild grapes of pride, passion, discontent, and malice, and contempt of God; instead of the grapes of praying and praising, the wild grapes of cursing and swearing. Let us bring forth fruit with patience, that in the end we may obtain everlasting life.
사5:8-23 Here is a woe to those who set their hearts on the wealth of the world. Not that it is sinful for those who have a house and a field to purchase another; but the fault is, that they never know when they have enough. Covetousness is idolatry; and while many envy the prosperous, wretched man, the Lord denounces awful woes upon him. How applicable to many among us! God has many ways to empty the most populous cities. Those who set their hearts upon the world, will justly be disappointed. Here is woe to those who dote upon the pleasures and the delights of sense. The use of music is lawful; but when it draws away the heart from God, then it becomes a sin to us. God's judgments have seized them, but they will not disturb themselves in their pleasures. The judgments are declared. Let a man be ever so high, death will bring him low; ever so mean, death will bring him lower. The fruit of these judgments shall be, that God will be glorified as a God of power. Also, as a God that is holy; he shall be owned and declared to be so, in the righteous punishment of proud men. Those are in a woful condition who set up sin, and who exert themselves to gratify their base lusts. They are daring in sin, and walk after their own lusts; it is in scorn that they call God the Holy One of Israel. They confound and overthrow distinctions between good and evil. They prefer their own reasonings to Divine revelations; their own devices to the counsels and commands of God. They deem it prudent and politic to continue profitable sins, and to neglect self-denying duties. Also, how light soever men make of drunkenness, it is a sin which lays open to the wrath and curse of God. Their judges perverted justice. Every sin needs some other to conceal it.
사5:24-30 Let not any expect to live easily who live wickedly. Sin weakens the strength, the root of a people; it defaces the beauty, the blossoms of a people. When God's word is despised, and his law cast away, what can men expect but that God should utterly abandon them? When God comes forth in wrath, the hills tremble, fear seizes even great men. When God designs the ruin of a provoking people, he can find instruments to be employed in it, as he sent for the Chaldeans, and afterwards the Romans, to destroy the Jews. Those who would not hear the voice of God speaking by his prophets, shall hear the voice of their enemies roaring against them. Let the distressed look which way they will, all appears dismal. If God frowns upon us, how can any creature smile? Let us diligently seek the well-grounded assurance, that when all earthly helps and comforts shall fail, God himself will be the strength of our hearts, and our portion for ever.
【사5:2 JFB】2. fenced—rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer].
choicest vine—Hebrew, sorek; called still in Morocco, serki; the grapes had scarcely perceptible seeds; the Persian kishmish or bedana, that is, "without seed" (창49:11).
tower—to watch the vineyard against the depredations of man or beast, and for the use of the owner (마21:33).
wine-press—including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
wild grapes—The Hebrew expresses offensive putrefaction, answering to the corrupt state of the Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the poisonous monk's hood [Gesenius]. The Arabs call the fruit of the nightshade "wolf grapes" (신32:32, 33; 왕하4:39-41). Jerome tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.
【사5:3 JFB】3. And now, &c.—appeal of God to themselves, as in 사1:18; 미6:3. So Jesus Christ, in 마21:40, 41, alluding in the very form of expression to this, makes them pass sentence on themselves. God condemns sinners "out of their own mouth" (신32:6; 욥15:6; Lu 19:22; 롬3:4).
【사5:4 JFB】4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
【사5:5 JFB】5. go to—that is, attend to me.
hedge … wall—It had both; a proof of the care of the owner. But now it shall be trodden down by wild beasts (enemies) (시80:12, 13).
【사5:6 JFB】6. I will … command—The parable is partly dropped and Jehovah, as in 사5:7, is implied to be the Owner: for He alone, not an ordinary husbandman (마21:43; Lu 17:22), could give such a "command."
no rain—antitypically, the heaven-sent teachings of the prophets (암8:11). Not accomplished in the Babylonish captivity; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah prophesied during or after it. But in gospel times.
【사5:7 JFB】7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord—His only one (출19:5; 암3:2).
pleasant—"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (사5:2); so God's election of the Jews.
judgment—justice. The play upon words is striking in the Hebrew, He looked for mishpat, but behold mispat ("bloodshed"); for tsedaqua, but behold tseaqua (the cry that attends anarchy, covetousness, and dissipation, 사5:8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, 마27:23, 24).
【사5:8 JFB】사5:8-23. Six Distinct Woes against Crimes.
8. (레25:13; 미2:2). The jubilee restoration of possessions was intended as a guard against avarice.
till there be no place—left for any one else.
that they may be—rather, and ye be.
the earth—the land.
【사5:9 JFB】9. In mine ears … the Lord—namely, has revealed it, as in 사22:14.
desolate—literally, "a desolation," namely, on account of the national sins.
great and fair—houses.
【사5:10 JFB】10. acres—literally, "yokes"; as much as one yoke of oxen could plow in a day.
one—only.
bath—of wine; seven and a half gallons.
homer … ephah—Eight bushels of seed would yield only three pecks of produce (겔45:11). The ephah and bath, one-tenth of an homer.
【사5:11 JFB】11. Second Woe—against intemperance.
early—when it was regarded especially shameful to drink (행2:15; 살전5:7). Banquets for revelry began earlier than usual (전10:16, 17).
strong drink—Hebrew, sichar, implying intoxication.
continue—drinking all day till evening.
【사5:12 JFB】12. Music was common at ancient feasts (사24:8, 9; 암6:5, 6).
viol—an instrument with twelve strings [Josephus, Antiquities, 8.10].
tabret—Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.
pipe—flute or flageolet: from a Hebrew root "to bore through"; or else, "to dance" (compare 욥21:11-15).
regard not … Lord—a frequent effect of feasting (욥1:5; 시28:5).
work … operation—in punishing the guilty (사5:19; 사10:12).
【사5:13 JFB】13. are gone—The prophet sees the future as if it were before his eyes.
no knowledge—because of their foolish recklessness (사5:12; 사1:3; 호4:6; Lu 19:44).
famished—awful contrast to their luxurious feasts (사5:11, 12).
multitude—plebeians in contradistinction to the "honorable men," or nobles.
thirst—(시107:4, 5). Contrast to their drinking (사5:11). In their deportation and exile, they shall hunger and thirst.
【사5:14 JFB】14. hell—the grave; Hebrew, sheol; Greek, hades; "the unseen world of spirits." Not here, "the place of torment." Poetically, it is represented as enlarging itself immensely, in order to receive the countless hosts of Jews, which should perish (민16:30).
their—that is, of the Jewish people.
he that rejoiceth—the drunken reveller in Jerusalem.
【사5:15 JFB】15. (Compare 사2:9, 11, 17). All ranks, "mean" and "mighty" alike; so "honorable" and "multitude" (사5:13).
【사5:16 JFB】16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
sanctified—regarded as holy by reason of His "righteous" dealings.
【사5:17 JFB】17. after their manner—literally, "according to their own word," that is, at will. Otherwise, as in their own pasture [Gesenius]: so the Hebrew in 미2:12. The lands of the Scenite tent dwellers (렘35:7). Arab shepherds in the neighborhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage.
waste … fat ones—the deserted lands of the rich ("fat," 시22:29), then gone into captivity; "strangers," that is, nomad tribes shall make their flocks to feed on [Maurer]. Figuratively, "the lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (요21:15) are called "lambs"; being meek, harmless, poor, and persecuted. Compare 겔39:18, where the fatlings are the rich and great (고전1:26, 27). The "strangers" are in this view the "other sheep not of the" the Jewish "fold" (요10:16), the Gentiles whom Jesus Christ shall "bring" to be partakers of the rich privileges (롬11:17) which the Jews ("fat ones," Eze 34. 16) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (요4:23; 갈5:1).
【사5:18 JFB】18. Third Woe—against obstinate perseverance in sin, as if they wished to provoke divine judgments.
iniquity—guilt, incurring punishment [Maurer].
cords, &c.—cart-rope—Rabbins say, "An evil inclination is at first like a fine hair-string, but the finishing like a cart-rope." The antithesis is between the slender cords of sophistry, like the spider's web (사59:5; 욥8:14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin.
vanity—wickedness.
sin—substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.
【사5:19 JFB】19. work—vengeance (사5:12). Language of defiance to God. So Lamech's boast of impunity (창4:23, 24; compare 렘17:15; 벧후3:3, 4).
counsel—God's threatened purpose to punish.
【사5:20 JFB】20. Fourth Woe—against those who confound the distinctions of right and wrong (compare 롬1:28), "reprobate," Greek, "undiscriminating: the moral perception darkened."
bitter … sweet—sin is bitter (렘2:19; 4:18; 행8:23; 히12:15); though it seem sweet for a time (잠9:17, 18). Religion is sweet (시119:103).
【사5:21 JFB】21. Fifth Woe—against those who were so "wise in their own eyes" as to think they knew better than the prophet, and therefore rejected his warnings (사29:14, 15).
【사5:22 JFB】22, 23. Sixth Woe—against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer].
mingle strong drink—not with water, but spices to make it intoxicating (잠9:2, 5; 아8:2).
take away the righteousness—set aside the just claims of those having a righteous cause.
【사5:24 JFB】24. Literally, "tongue of fire eateth" (행2:3).
flame consumeth the chaff—rather, withered grass falleth before the flame (마3:12).
root … blossom—entire decay, both the hidden source and outward manifestations of prosperity, perishing (욥18:16; 말4:1).
cast away … law—in its spirit, while retaining the letter.
【사5:25 JFB】25. anger … kindled—(왕하22:13, 17).
hills … tremble—This probably fixes the date of this chapter, as it refers to the earthquake in the days of Uzziah (암1:1; Z전14:5). The earth trembled as if conscious of the presence of God (렘4:24; 합3:6).
torn—rather, were as dung (시83:10).
For all this, &c.—This burden of the prophet's strains, with dirge-like monotony, is repeated at 사9:12, 17, 21; 10:4. With all the past calamities, still heavier judgments are impending; which he specifies in the rest of the chapter (레26:14, &c.).
【사5:26 JFB】26. lift … ensign—to call together the hostile nations to execute His judgments on Judea (사10:5-7; 45:1). But for mercy to it, in 사11:12; 18:3.
hiss—(사7:18). Bees were drawn out of their hives by the sound of a flute, or hissing, or whistling (Z전10:8). God will collect the nations round Judea like bees (신1:44; 시118:12).
end of the earth—the widely distant subject races of which the Assyrian army was made up (사22:6). The ulterior fulfilment took place in the siege under Roman Titus. Compare "end of the earth" (신28:49, &c.). So the pronoun is singular in the Hebrew, for "them," "their," "whose" (him, his, &c.), 사5:26-29; referring to some particular nation and person [Horsley].
【사5:27 JFB】27. weary—with long marches (신25:18).
none … slumber—requiring no rest.
girdle—with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
nor the latchet … broken—The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.
【사5:28 JFB】28. bent—ready for battle.
hoofs … flint—The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
wheels—of their chariots. The Assyrian army abounded in cavalry and chariots (사22:6, 7; 36:8).
【사5:29 JFB】29. roaring—their battle cry.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.