Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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本章与前一章紧密相连，并与之构成一个连贯的整体（参见 Isaiah 51 的分析）。不过这一部分只延伸到本章的 Isaiah 52:13，从那里开始有一段贯穿 Isaiah 53:1-12 的预言，单单论到弥赛亚，构成旧约中最重要、最引人入胜的部分。在本章中，其目的是安慰犹太民众中的敬虔者。总的主题是丰富祝福的应许——首先是在脱离巴比伦之被掳的时候，然后以更完全的意义，在弥赛亚来临的时候。本章包含以下几个主题：
-
长久处于捆绑之中的耶路撒冷，蒙召起来，从尘土中抖擞自己，穿上她华美的衣服（Isaiah 52:1-2）。这里用先知书中常见的语言向她说话——以赛亚书和其他先知都常用这样的语言——把她描绘为一个坐在地上、满身尘土、为自己的荒凉哀悼的妇人。
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耶和华明确应许要拯救祂的百姓脱离他们的被掳与奴役（Isaiah 52:3-6）。在陈明这一点时，祂说（Isaiah 52:3），他们是白白地卖了自己，也必不用银子就蒙救赎；祂援引祂先前曾拯救他们脱离埃及欺压的事实，表明祂如今同样能拯救他们（Isaiah 52:4）；祂又说（Isaiah 52:5-6），如今他们既在沉重捆绑的苦害之下，祂必怜恤他们，并要给他们最充分的证明，显明惟独祂是神。
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先知在异象中看见山上的使者，就是那来传报锡安复兴之佳音的（Isaiah 52:7-8）。他论到那传好信息之人脚踪的佳美（Isaiah 52:7）；又说当那使者传扬好信息被看见的时候，守望者也要一同欢呼（Isaiah 52:8）。
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耶路撒冷和犹大一切荒凉废弃之地，都蒙召因神的百姓再次得复兴时所要发生的喜乐荣耀之事而爆发歌唱（Isaiah 52:9-10）。
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鉴于这一切，百姓蒙召离开巴比伦，归回本地（Isaiah 52:11-12）。他们要洁净地出去，不可因拜偶像的污秽之物玷污自己。他们要把耶和华殿中分别为圣的器皿带回耶路撒冷，所以他们应当洁净、圣洁。他们出去必不至于急忙，仿佛被赶出去的一般；他们必在耶和华的护佑下出去，由祂引导归回本地。
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在 Isaiah 52:13，主题和场景改变了。先知的眼目定睛在那更大的未来事件上——脱离巴比伦之被掳正是它的预备——他全部的注意力都集中于弥赛亚的身位、生活样式与工作。本章的这一部分（Isaiah 52:13-15）是贯穿 Isaiah 53:1-12 之预言不可缺少的一部分，绝不该与它分开。在这段预言中，一切对巴比伦之被掳的提及都止息了；先知的眼目毫不游移地定睛在救赎主的身上。旧约中没有别的部分像这里这样，对弥赛亚有如此清晰而崇高的描述；也没有别的部分，比它更要求那些想要明白救赎之怜悯与慈爱大奥秘的人，如此深刻而恳切地留意。
Jerusalem, in manifest allusion to the strong figure employed in the close of the preceding chapter, is represented as fallen asleep in the dust, and in that helpless state bound by her enemies. The prophet, with all the ardor natural to one who had such joyful news to communicate, bids her awake, arise, put on her best attire, (holiness to the Lord), and ascend her lofty seat; and then he delivers the message he had in charge, a very consolatory part of which was, that "no more should enter into her the uncircumcised and the polluted," Isaiah 52:1-6. Awaking from her stupefaction, Jerusalem sees the messenger of such joyful tidings on the eminence from which he spied the coming deliverance. She expresses, in beautiful terms, her joy at the news, repeating with peculiar elegance the words of the crier, Isaiah 52:7. The rapturous intelligence, that Jehovah was returning to resume his residence on his holy mountain, immediately spreads to others on the watch, who all join in the glad acclamation, Isaiah 52:8; and, in the ardor of their joy, they call to the very ruins of Jerusalem to sing along with them, because Jehovah maketh bare his holy arm in the sight of all the nations, and all the ends of the earth are about to see the salvation of Israel's God, Isaiah 52:9, Isaiah 52:10. To complete the deliverance, they are commanded to march in triumph out of Babylon, earnestly exhorted to have nothing to do with any of her abominations, and assured that Jehovah will guide them in all their way, Isaiah 52:11, Isaiah 52:12. The prophet then passes to the procuring cause of this great blessedness to the house of Israel in particular, and to the world in general, viz., the humiliation, sufferings, death, burial, resurrection, and ascension of Jesus Christ; a very celebrated and clear prophet which takes up the remainder of this and the whole of the following chapter.
INTRODUCTION TO Isaiah 52
This chapter is a prophecy of the glorious state of the church in the latter day, typified by the deliverance of the Jews from Babylon. The church, under the names of Zion and Jerusalem, is exhorted to awake and clothe herself with strength, and with beautiful garments, to shake off her dust, and loose her bands, since she should become a pure and separate people, Isaiah 52:1 and whereas the Lord's people had been afflicted formerly by the Egyptians, and more lately by the Assyrians, a free redemption is promised them; and the rather they might expect it, since the Lord was no gainer by their affliction, but a loser in his name and honour, as well as they distressed, Isaiah 52:3. And it is suggested, that the knowledge of the Lord should be spread, the good tidings of peace and salvation be delightfully published, and that the ministers of the Gospel should have clear light, and be harmonious and unanimous in the publishing of it, Isaiah 52:6. Upon which the waste places of Jerusalem are called upon to rejoice, both because of the restoration of the Jews, and the conversion of the Gentiles, Isaiah 2:9. And the people of God are called to go out of Babylon, the manner of their departure is directed, and something said for their encouragement, Isaiah 52:11. And the chapter is concluded with some account of the Messiah, of his humiliation and exaltation, and of his work and office, Isaiah 52:13, and which are enlarged upon in the next chapter, which ought properly to begin with these last verses.
赛 52:1-15。
第一节至第十三节与第五十一章相连。
长久被囚的锡安
（赛 51:17-20）
被呼召穿上华美的衣服，以配合其将来的繁荣。
1. 能力——作为你的装饰；对应于平行句中的"华美衣服"。当从沮丧中振作起来，恢复信心。
圣城——
（尼 11:1； 启 21:2）。
不再……不洁——
（赛 35:8；60:21； 珥 3:17； 启 21:27）。
这是尚未应验的预言。
未受割礼的——属灵意义上的
（结 44:9； 徒 7:51）。
“兴起！兴起”——（参见Isaiah 51:9的注释）。这段对耶路撒冷所说的话，与前一章末几节紧密相连。在那里，耶路撒冷被描绘为在仇敌面前被践踏于尘土之中。这里她被描绘为一个曾披戴丧服的女子，如今蒙召从这境况中起来，穿上表明喜乐欢乐的衣服。其意是：她蒙拯救脱离长久被掳、得恢复先前繁荣荣华的时候如今到了。
“披上你的能力”——希伯来文作“以你的能力为衣穿上”。其意是：振作起来，要刚强、大胆、有信心；从消沉中起来，变得勇敢，如人将要投入一项有成功指望、需要努力的事业时那样。
“穿上你华美的衣服”——这里对耶路撒冷说话，如惯常的那样，把她比作女子（参见Isaiah 1:8的注释）。她要脱去表明忧伤与被掳的衣服，以配得繁荣境况的衣服为妆饰。
“未受割礼、不洁净的”——其意是：唯有敬拜真神的人才可进入耶路撒冷、住在那里。未受割礼的是不洁、未归正与拜偶像之人的表征；其意是：在将来的时代，教会必是纯洁圣洁的。这不可能意味着再没有未受割礼的人或拜偶像的人进入耶路撒冷城，因为那并不真实。事实上，安提阿古（Antiochus）和他的军队、提多（Titus）和他的军队都进入了耶路撒冷，无疑还有成群的未受割礼之人也进入过。但这是指将来的时代，那时神的教会必是纯洁的。其成员大体上必是真宗教的持有者，并必以真宗教为妆饰。因此，先知的视野大概延伸到弥赛亚之下更纯洁、更幸福的时代；那时教会必以圣洁为标志和特色，且作为那教会的一条大法则，凡不自称已归正的人，一概不得接纳。
There shall no more come into thee - For יבא yabo, "shall come," לבא lebo, "to come," is the reading of five of Kennicott's and two of De Rossi's MSS. This is the better reading, כי לא יוסיף לבא ki lo yosiph lebo, "There shall not add to come."
The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works.
Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non-exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies.
Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Hebrews 12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Revelation 21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Revelation 19:7,
for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zechariah 14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Revelation 21:27.
(e) , Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. (f) "non veniet contra te", Gataker; "non perget invadere te", Junius & Tremellius; "non pergent", Piscator.
本章大部分内容与前一章相同，都是论到犹太人从巴比伦得释放的事，但也可应用于基督为我们所成就的伟大救恩；然而赛52:13-15则与下一章相同，论到救赎主的位格、他的降卑与升高。请观察：一、给被掳中犹太人的勉励，使他们盼望神必按他自己的方式和时候拯救他们，赛52:1-6。二、在那事成就时，仆人和百姓都必大喜乐、大欢喜，赛52:7-10。三、向那些仍留在被掳中的人发出呼召，要他们在宣告自由之时为自己的释放设法行动，赛52:11,12。四、此处对弥赛亚所作的简短概述，下一章将加以扩充，赛52:13-15。