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■ 이사야 53장
1. 우리의 전한 것을 누가 믿었느뇨 여호와의 팔이 뉘게 나타났느뇨
Who hath believed our report ? and to whom is the arm of the Lord revealed ?
2. 그는 주 앞에서 자라나기를 연한 순 같고 마른 땅에서 나온 줄기 같아서 고운 모양도 없고 풍채도 없은즉 우리의 보기에 흠모할만한 아름다운 것이 없도다
For he shall grow up before him as a tender plant , and as a root out of a dry ground : he hath no form nor comeliness ; and when we shall see him, there is no beauty that we should desire him.
3. 그는 멸시를 받아서 사람에게 싫어버린 바 되었으며 간고를 많이 겪었으며 질고를 아는 자라 마치 사람들에게 얼굴을 가리우고 보지 않음을 받는 자 같아서 멸시를 당하였고 우리도 그를 귀히 여기지 아니하였도다
He is despised and rejected of men ; a man of sorrows , and acquainted with grief : and we hid as it were our faces from him; he was despised , and we esteemed him not.
4. 그는 실로 우리의 질고를 지고 우리의 슬픔을 당하였거늘 우리는 생각하기를 그는 징벌을 받아서 하나님에게 맞으며 고난을 당한다 하였노라
Surely he hath borne our griefs , and carried our sorrows : yet we did esteem him stricken , smitten of God , and afflicted .
5. 그가 찔림은 우리의 허물을 인함이요 그가 상함은 우리의 죄악을 인함이라 그가 징계를 받음으로 우리가 평화를 누리고 그가 채찍에 맞음으로 우리가 나음을 입었도다
But he was wounded for our transgressions , he was bruised for our iniquities : the chastisement of our peace was upon him; and with his stripes we are healed .
6. 우리는 다 양 같아서 그릇 행하여 각기 제 길로 갔거늘 여호와께서는 우리 무리의 죄악을 그에게 담당시키셨도다
All we like sheep have gone astray ; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all.
7. 그가 곤욕을 당하여 괴로울 때에도 그 입을 열지 아니하였음이여 마치 도수장으로 끌려가는 어린 양과 털 깎는 자 앞에 잠잠한 양 같이 그 입을 열지 아니하였도다
He was oppressed , and he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth .
8. 그가 곤욕과 심문을 당하고 끌려 갔으니 그 세대 중에 누가 생각하기를 그가 산 자의 땅에서 끊어짐은 마땅히 형벌 받을 내 백성의 허물을 인함이라 하였으리요
He was taken from prison and from judgment : and who shall declare his generation ? for he was cut off out of the land of the living : for the transgression of my people was he stricken .
9. 그는 강포를 행치 아니하였고 그 입에 궤사가 없었으나 그 무덤이 악인과 함께 되었으며 그 묘실이 부자와 함께 되었도다
And he made his grave with the wicked , and with the rich in his death ; because he had done no violence , neither was any deceit in his mouth .
10. 여호와께서 그로 상함을 받게 하시기를 원하사 질고를 당케 하셨은즉 그 영혼을 속건제물로 드리기에 이르면 그가 그 씨를 보게 되며 그 날은 길 것이요 또 그의 손으로 여호와의 뜻을 성취하리로다
Yet it pleased the Lord to bruise him; he hath put him to grief : when thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his days , and the pleasure of the Lord shall prosper in his hand .
11. 가라사대 그가 자기 영혼의 수고한 것을 보고 만족히 여길 것이라 나의 의로운 종이 자기 지식으로 많은 사람을 의롭게 하며 또 그들의 죄악을 친히 담당하리라
He shall see of the travail of his soul , and shall be satisfied : by his knowledge shall my righteous servant justify many ; for he shall bear their iniquities .
12. 이러므로 내가 그로 존귀한 자와 함께 분깃을 얻게 하며 강한 자와 함께 탈취한 것을 나누게 하리니 이는 그가 자기 영혼을 버려 사망에 이르게 하며 범죄자 중 하나로 헤아림을 입었음이라 그러나 실상은 그가 많은 사람의 죄를 지며 범죄자를 위하여 기도하였느니라 하시니라
Therefore will I divide him a portion with the great , and he shall divide the spoil with the strong ; because he hath poured out his soul unto death : and he was numbered with the transgressors ; and he bare the sin of many , and made intercession for the transgressors .
■ 주석 보기
【사53:1 JFB】사53:1-12. Man's Unbelief: Messiah's Vicarious Sufferings, and Final Triumph for Man.
The speaker, according to Horsley, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (사52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold.
1. report—literally, "the thing heard," referring to which sense Paul says, "So, then, faith cometh by hearing" (롬10:16, 17).
arm—power (사40:10); exercised in miracles and in saving men (롬1:16; 고전1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (사49:4; 막6:6; 9:19; 행1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In Horsley's view, this will be the penitent confession of the Jews, "How few of our nation, in Messiah's days, believed in Him!"
【사53:1 CWC】[THE MESSIAH REVEALED]
The thirty-two chapters deal particularly with the Person and work of the Messiah. Isaiah has sometimes been called "the evangelical prophet" because of the large space he gives to that subject -- a circumstance the more notable because of the silence concerning it since Moses. The explanation of this silence is hinted at in the lesson on the introduction to the prophets.
In chapter 49, the Messiah speaks of Himself and the failure of His mission in His rejection by His nation (vv. 1-4). This rejection works blessing to the Gentiles (vv. 5, 6) compare Romans 11). Ultimately Israel shall be brought to Him and indeed the whole earth (see the remainder of the chapter). Zion, i. e., Israel, may doubt this (v. 14), but is made assured of it in what follows.
Chapter 50 is connected with the preceding verses 1-3 referring to Zion's restoration. But at verse 4 the Messiah bears witness to Himself again. His obedience, suffering and triumph down to the end of the chapter.
These verses furnish rich material for a Bible reading or expository discourse on "The Training of Jesus." (1). His Teacher: "The Lord God hath given me the tongue of the learned"; (2), the object of His teaching: "That I should know how to speak a word in season," &c.; (3), the method of its impartations: "He wakeneth morning by morning"; (4), the spirit of the pupil: "I was not rebellious," &c.; (5), the encouragement He receives: "The Lord God will help me"; (6), the counsel He offers to others: "Who is among you that feareth the Lord"? (7), the warning to the disobedient: "Behold all ye that kindle a fire."
In like manner 51 is linked to chapter 50, by the words of comfort to Zion which shall be brought to her through the Messiah's work on her behalf. Verses 9-11 are a prayer of faith of the faithful remnant which is answered in the remainder of that chapter and the following, down to and including verse 12.
Chapters 52:13-53:12 are a unit in their Messianic character. Christ's personal suffering and glorious triumph are depicted in the closing verses of chapter 52. His rejection by Israel in 53:1-6; His submission, deliverance and reward (vv. 7-12).
Chapter 54 exhibits the result of this in Israel's conversion, restoration and earthly glory in the millennium. Observe the divine oath that this shall be brought to pass (v. 9).
Chapter 55 is the offer of this salvation to Israel, and requires no comment.
Chapter 56 shows that when this offer is at last accepted and the salvation experienced by Israel, it will mean similar blessing to the whole earth (vv. 1-8).
The rest of this chapter, and nearly the whole of the following one, describe the sad condition of Israel at present, but especially at the end period under the Antichrist (57:9). The section concludes with the customary promises to the faithful (57:15-19).
【사53:1 MHCC】 The person. (사53:1-3) sufferings. (사53:4-9) humiliation, and exaltation of Christ, are minutely described; with the blessings to mankind from his death. (사53:10-12)
사53:1-3 No where in all the Old Testament is it so plainly and fully prophesied, that Christ ought to suffer, and then to enter into his glory, as in this chapter. But to this day few discern, or will acknowledge, that Divine power which goes with the word. The authentic and most important report of salvation for sinners, through the Son of God, is disregarded. The low condition he submitted to, and his appearance in the world, were not agreeable to the ideas the Jews had formed of the Messiah. It was expected that he should come in pomp; instead of that, he grew up as a plant, silently, and insensibly. He had nothing of the glory which one might have thought to meet with him. His whole life was not only humble as to outward condition, but also sorrowful. Being made sin for us, he underwent the sentence sin had exposed us to. Carnal hearts see nothing in the Lord Jesus to desire an interest in him. Alas! by how many is he still despised in his people, and rejected as to his doctrine and authority!
사53:4-9 In these verses is an account of the sufferings of Christ; also of the design of his sufferings. It was for our sins, and in our stead, that our Lord Jesus suffered. We have all sinned, and have come short of the glory of God. Sinners have their beloved sin, their own evil way, of which they are fond. Our sins deserve all griefs and sorrows, even the most severe. We are saved from the ruin, to which by sin we become liable, by laying our sins on Christ. This atonement was to be made for our sins. And this is the only way of salvation. Our sins were the thorns in Christ's head, the nails in his hands and feet, the spear in his side. He was delivered to death for our offences. By his sufferings he purchased for us the Spirit and grace of God, to mortify our corruptions, which are the distempers of our souls. We may well endure our lighter sufferings, if He has taught us to esteem all things but loss for him, and to love him who has first loved us.
사53:10-12 Come, and see how Christ loved us! We could not put him in our stead, but he put himself. Thus he took away the sin of the world, by taking it on himself. He made himself subject to death, which to us is the wages of sin. Observe the graces and glories of his state of exaltation. Christ will not commit the care of his family to any other. God's purposes shall take effect. And whatever is undertaken according to God's pleasure shall prosper. He shall see it accomplished in the conversion and salvation of sinners. There are many whom Christ justifies, even as many as he gave his life a ransom for. By faith we are justified; thus God is most glorified, free grace most advanced, self most abased, and our happiness secured. We must know him, and believe in him, as one that bore our sins, and saved us from sinking under the load, by taking it upon himself. Sin and Satan, death and hell, the world and the flesh, are the strong foes he has vanquished. What God designed for the Redeemer he shall certainly possess. When he led captivity captive, he received gifts for men, that he might give gifts to men. While we survey the sufferings of the Son of God, let us remember our long catalogue of transgressions, and consider him as suffering under the load of our guilt. Here is laid a firm foundation for the trembling sinner to rest his soul upon. We are the purchase of his blood, and the monuments of his grace; for this he continually pleads and prevails, destroying the works of the devil.
【사53:2 JFB】2. tender plant—Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead (namely, the house of David, then in a decayed state) (see on 사11:1).
shall grow … hath—rather, "grew up … had."
before him—before Jehovah. Though unknown to the world (요1:11), Messiah was observed by God, who ordered the most minute circumstances attending His growth.
root—that is, sprout from a root.
form—beautiful form: sorrow had marred His once beautiful form.
and when we shall see—rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."
there is—rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [Vitringa].
【사53:3 JFB】3. rejected—"forsaken of men" [Gesenius]. "Most abject of men." Literally, "He who ceases from men," that is, is no longer regarded as a man [Hengstenberg]. (See on 사52:14; 사49:7).
man of sorrows—that is, whose distinguishing characteristic was sorrows.
acquainted with—familiar by constant contact with.
grief—literally, "disease"; figuratively for all kinds of calamity (렘6:14); leprosy especially represented this, being a direct judgment from God. It is remarkable Jesus is not mentioned as having ever suffered under sickness.
and we hid … faces—rather, as one who causes men to hide their faces from Him (in aversion) [Maurer]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [Hengstenberg]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [Gesenius].
we—the prophet identifying himself with the Jews. See Horsley's view (see on 사53:1).
esteemed … not—negative contempt; the previous words express positive.
【사53:4 JFB】4. Surely … our griefs—literally, "But yet He hath taken (or borne) our sicknesses," that is, they who despised Him because of His human infirmities ought rather to have esteemed Him on account of them; for thereby "Himself tookOURinfirmities" (bodily diseases). So 마8:17 quotes it. In the Hebrew for "borne," or took, there is probably the double notion, He took on Himself vicariously (so 사53:5, 6, 8, 12), and so He took away; His perfect humanity whereby He was bodily afflicted for us, and in all our afflictions (사63:9; 히4:15) was the ground on which He cured the sick; so that Matthew's quotation is not a mere accommodation. See Note 42 of Archbishop Magee, Atonement. The Hebrew there may mean to overwhelm with darkness; Messiah's time of darkness was temporary (마27:45), answering to the bruising of His heel; Satan's is to be eternal, answering to the bruising of his head (compare 사50:10).
carried … sorrows—The notion of substitution strictly. "Carried," namely, as a burden. "Sorrows," that is, pains of the mind; as "griefs" refer to pains of the body (시32:10; 38:17). 마8:17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" figuratively for sins, the cause of them. Christ took on Himself all man's "infirmities;" so as to remove them; the bodily by direct miracle, grounded on His participation in human infirmities; those of the soul by His vicarious suffering, which did away with the source of both. Sin and sickness are ethically connected as cause and effect (사33:24; 시103:3; 마9:2; 요5:14; 약5:15).
we did esteem him stricken—judicially [Lowth], namely, for His sins; whereas it was for ours. "We thought Him to be a leper" [Jerome, Vulgate], leprosy being the direct divine judgment for guilt (레13:1-59; 민12:10, 15; 대하26:18-21).
smitten—by divine judgments.
afflicted—for His sins; this was the point in which they so erred (Lu 23:34; 행3:17; 고전2:8). He was, it is true, "afflicted," but not for His sins.
【사53:5 JFB】5. wounded—a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced (시22:16). The Margin, wrongly, from a Hebrew root, translates, "tormented."
for … for—(롬4:25; 고후5:21; 히9:28; 벧전2:24; 3:18)—the cause for which He suffered not His own, but our sins.
bruised—crushing inward and outward suffering (see on 사53:10).
chastisement—literally, the correction inflicted by a parent on children for their good (히12:5-8, 10, 11). Not punishment strictly; for this can have place only where there is guilt, which He had not; but He took on Himself the chastisement whereby the peace (reconciliation with our Father; 롬5:1; 엡2:14, 15, 17) of the children of God was to be effected (히2:14).
upon him—as a burden; parallel to "hath borne" and "carried."
stripes—minutely prophetical of His being scourged (마27:26; 벧전2:24).
healed—spiritually (시41:4; 렘8:22).
【사53:6 JFB】6. Penitent confession of believers and of Israel in the last days (Z전12:10).
sheep … astray—(시119:176; 벧전2:25). The antithesis is, "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [Calvin]. True, also, literally of Israel before its coming restoration (겔34:5, 6; Z전10:2, 6; compare with 겔34:23, 24; 렘23:4, 5; also 마9:36).
laid—"hath made to light on Him" [Lowth]. Rather, "hath made to rush upon Him" [Maurer].
the iniquity—that is, its penalty; or rather, as in 고후5:21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us"; sin itself vicariously; the representative of the aggregate sin of all mankind; not sins in the plural, for the "sin" of the world is one (롬5:16, 17); thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as if innocent. This verse could be said of no mere martyr.
【사53:7 JFB】7. oppressed—Lowth translates, "It was exacted, and He was made answerable." The verb means, "to have payment of a debt sternly exacted" (신15:2, 3), and so to be oppressed in general; the exaction of the full penalty for our sins in His sufferings is probably alluded to.
and … afflicted—or, and yet He suffered, or bore Himself patiently, &c. [Hengstenberg and Maurer]. Lowth's translation, "He was made answerable," is hardly admitted by the Hebrew.
opened not … mouth—렘11:19; and David in 시38:13, 14; 39:9, prefiguring Messiah (마26:63; 27:12, 14; 벧전2:23).
【사53:8 JFB】8. Rather, "He was taken away (that is, cut off) by oppression and by a judicial sentence"; a hendiadys for, "by an oppressive judicial sentence" [Lowth and Hengstenberg]. Gesenius not so well, "He was delivered from oppression and punishment" only by death. English Version also translates, "from … from," not "by … by." But "prison" is not true of Jesus, who was not incarcerated; restraint and bonds (요18:24) more accord with the Hebrew.행8:33; translate as the Septuagint: "In His humiliation His judgment (legal trial) was taken away"; the virtual sense of the Hebrew as rendered by Lowth and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (마26:59; 막14:55-59). Horsley translates, "After condemnation and judgment He was accepted."
who … declare … generation—who can set forth (the wickedness of) His generation? that is, of His contemporaries [Alford on 행8:33], which suits best the parallelism, "the wickedness of His generation" corresponding to "oppressive judgment." But Luther, "His length of life," that is, there shall be no end of His future days (사53:10; 롬6:9). Calvin includes the days of His Church, which is inseparable from Himself. Hengstenberg, "His posterity." He, indeed, shall be cut off, but His race shall be so numerous that none can fully declare it. Chyrsostom, &c., "His eternal sonship and miraculous incarnation."
cut off—implying a violent death (단9:26).
my people—Isaiah, including himself among them by the word "my" [Hengstenberg]. Rather, Jehovah speaks in the person of His prophet, "My people," by the election of grace (히2:13).
was he stricken—Hebrew, "the stroke (was laid) upon Him." Gesenius says the Hebrew means "them"; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. But Jerome, the Syriac, and Ethiopiac versions translate it "Him"; so it is singular in some passages; 시11:7, His;욥27:23, Him;사44:15, thereto. The Septuagint, the Hebrew, lamo, "upon Him," read the similar words, lamuth, "unto death," which would at once set aside the Jewish interpretation, "upon them." Origen, who laboriously compared the Hebrew with the Septuagint, so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word had not then really so stood in the Hebrew text [Lowth]. If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form.
【사53:9 JFB】9. Rather, "His grave was appointed," or "they appointed Him His grave" [Hengstenberg]; that is, they intended (by crucifying Him with two thieves, 마27:38) that He should have His grave "with the wicked." Compare 요19:31, the denial of honorable burial being accounted a great ignominy (see on 사14:19; 렘26:23).
and with … rich—rather, "but He was with a rich man," &c. Gesenius, for the parallelism to "the wicked," translates "ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means "rich," never by itself ungodly; the parallelism, too, is one of contrast; namely, between their design and the fact, as it was ordered by God (마27:57; 막15:43-46; 요19:39, 40); two rich men honored Him at His death, Joseph of Arimathæa, and Nicodemus.
in his death—Hebrew, "deaths." Lowth translates, "His tomb"; bamoth, from a different root, meaning "high places," and so mounds for sepulture (겔43:7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [Hengstenberg]; as we say, "at His death." The plural, "deaths," intensifies the force; as Adam by sin "dying died" (창2:17, Margin); that is, incurred death, physical and spiritual. So Messiah, His substitute, endured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost.
because—rather, as the sense demands (so in 욥16:17), "although He had done no," &c. [Hengstenberg], (벧전2:20-22; 요일3:5).
violence—that is, wrong.
【사53:10 JFB】10. Transition from His humiliation to His exaltation.
pleased the Lord—the secret of His sufferings. They were voluntarily borne by Messiah, in order that thereby He might "do Jehovah's will" (요6:38; 히10:7, 9), as to man's redemption; so at the end of the verse, "the pleasure of theLord shall prosper in His hand."
bruise—(see 사53:5); 창3:15, was hereby fulfilled, though the Hebrew word for "bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments: these latter are the reverse side of sin; His bearing on Him our spiritual malady involved with it His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenberg rightly objects to Magee's translation, "taken away," instead of "borne," that the parallelism to "carried" would be destroyed. Besides, the Hebrew word elsewhere, when connected with sin, means to bear it and its punishment (겔18:20). Matthew, elsewhere, also sets forth His vicarious atonement (마20:28).
when thou, &c.—rather, as Margin, "when His soul (that is, He) shall have made an offering," &c. In the English Version the change of person is harsh: from Jehovah, addressed in the second person (사53:10), to Jehovah speaking in the first person in 사53:11. The Margin rightly makes the prophet in the name of Jehovah Himself to speak in this verse.
offering for sin—(롬3:25; 요일2:2; 4:10).
his seed—His spiritual posterity shall be numerous (시22:30); nay, more, though He must die, He shall see them. A numerous posterity was accounted a high blessing among the Hebrews; still more so, for one to live to see them (창48:11; 시128:6).
prolong … days—also esteemed a special blessing among the Jews (시91:16). Messiah shall, after death, rise again to an endless life (호6:2; 롬6:9).
prosper—(사52:13, Margin).
【사53:11 JFB】11. Jehovah is still speaking.
see of the travail—He shall see such blessed fruits resulting from His sufferings as amply to repay Him for them (사49:4, 5; 50:5, 9). The "satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (사2:2-4).
his knowledge—rather, the knowledge (experimentally) of Him (요17:3; 빌3:10).
my … servant—Messiah (사42:1; 52:13).
righteous—the ground on which He justifies others, His own righteousness (요일2:1).
justify—treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear … iniquities—(사53:4, 5), as the sinner's substitute.
※ 일러두기
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.