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■ 이사야 4장
1. 그 날에 일곱 여자가 한 남자를 붙잡고 말하기를 우리가 우리 떡을 먹으며 우리 옷을 입으리니 오직 당신의 이름으로 우리를 칭하게 하여 우리로 수치를 면케 하라 하리라
And in that day seven women shall take hold of one man , saying , We will eat our own bread , and wear our own apparel : only let us be called by thy name , to take away our reproach .
2. 그 날에 여호와의 싹이 아름답고 영화로울 것이요 그 땅의 소산은 이스라엘의 피난한 자를 위하여 영화롭고 아름다울 것이며
In that day shall the branch of the Lord be beautiful and glorious , and the fruit of the earth shall be excellent and comely for them that are escaped of Israel .
3. 시온에 남아 있는 자, 예루살렘에 머물러 있는 자 곧 예루살렘에 있어 생존한 자 중 녹명된 모든 사람은 거룩하다 칭함을 얻으리니
And it shall come to pass, that he that is left in Zion , and he that remaineth in Jerusalem , shall be called holy , even every one that is written among the living in Jerusalem :
4. 이는 주께서 그 심판하는 영과 소멸하는 영으로 시온의 딸들의 더러움을 씻으시며 예루살렘의 피를 그 중에서 청결케 하실 때가 됨이라
When the Lord shall have washed away the filth of the daughters of Zion , and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment , and by the spirit of burning .
5. 여호와께서 그 거하시는 온 시온산과 모든 집회 위에 낮이면 구름과 연기, 밤이면 화염의 빛을 만드시고 그 모든 영광 위에 천막을 덮으실 것이며
And the Lord will create upon every dwelling place of mount Zion , and upon her assemblies , a cloud and smoke by day , and the shining of a flaming fire by night : for upon all the glory shall be a defence .
6. 또 천막이 있어서 낮에는 더위를 피하는 그늘을 지으며 또 풍우를 피하여 숨는 곳이 되리라
And there shall be a tabernacle for a shadow in the daytime from the heat , and for a place of refuge , and for a covert from storm and from rain .
■ 주석 보기
【사4:1 JFB】사4:1-6.
that day—the calamitous period described in previous chapter.
seven—indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," 사3:6) one man to marry them.
eat … own bread—foregoing the privileges, which the law (출21:10) gives to wives, when a man has more than one.
reproach—of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in 사4:2; 사54:1, 4; Lu 1:25.
【사4:1 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.
【사4:1 MHCC】 The havoc occasioned by war. (사4:1) The times of the Messiah. (사4:2-6)
사4:1 This first verse belongs to the third chapter. When the troubles should come upon the land, as the unmarried state was deemed reproachful among the Jews, these women would act contrary to common usage, and seek husbands for themselves.
사4:2-6 Not only the setting forth Christ's kingdom in the times of the apostles, but its enlargement by gathering the dispersed Jews into the church, is foretold. Christ is called the Branch of the Lord, being planted by his power, and flourishing to his praise. The gospel is the fruit of the Branch of the Lord; all the graces and comforts of the gospel spring from Christ. It is called the fruit of the earth, because it sprang up in this world, and was suited for the present state. It will be good evidence that we are distinguished from those merely called Israel, if we are brought to see all beauty in Christ, and holiness. As a type of this blessed day, Jerusalem should again flourish as a branch, and be blessed with the fruits of the earth. God will keep for himself a holy seed. When most of those that have a place and a name in Zion, and in Jerusalem, shall be cut off by their unbelief, some shall be left. Those only that are holy shall be left, when the Son of man shall gather out of his kingdom every thing which offends. By the judgment of God's providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work. An ardent love to Christ and souls, and zeal against sin, will carry men on with resolution in endeavours to turn away ungodliness from Jacob. Every affliction serves believers as a furnace, to purify them from dross; and the convincing, enlightening, and powerful influences of the Holy Spirit, gradually root out their lusts, and render them holy as He is holy. God will protect his church, and all that belong to it. Gospel truths and ordinances are the glory of the church. Grace in the soul is the glory of it; and those that have it are kept by the power of God. But only those who are weary will seek rest; only those who are convinced that a storm is approaching, will look for shelter. Affected with a deep sense of the Divine displeasure, to which we are exposed by sin, let us at once have recourse to Jesus Christ, and thankfully accept the refuge he affords.
【사4:2 JFB】2. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the "escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (출28:2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (사4:3); the means of it are the "spirit of judgment" and that of "burning" (사4:4). Their "defense" by the special presence of Jesus Christ is promised (사4:5, 6).
branch—the sprout of Jehovah. Messiah (렘23:5; 33:15; Z전3:8; 6:12; Lu 1:78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch"; He shall not be a dry, but a fruit-bearing branch (사27:6; 겔34:23-27). He is "of the earth" in His birth and death, while He is also "of the Lord" (Jehovah) (요12:24). His name, "the Branch," chiefly regards His descent from David, when the family was low and reduced (Lu 2:4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (사11:1; 53:2; 계22:16).
excellent—(히1:4; 8:6).
comely—(아5:15, 16; 겔16:14).
escaped of Israel—the elect remnant (롬11:5); (1) in the return from Babylon; (2) in the escape from Jerusalem's destruction under Titus; (3) in the still future assault on Jerusalem, and deliverance of "the third part"; events mutually analogous, like concentric circles (Z전12:2-10; 13:8, 9, &c.; 14:2; 겔39:23-29; Joe 3:1-21).
【사4:3 JFB】3. left in Zion—equivalent to the "escaped of Israel" (사4:2).
shall be called—shall be (사9:6).
holy—(사52:1; 60:21; 계21:27).
written—in the book of life, antitypically (빌4:3; 계3:5; 17:8). Primarily, in the register kept of Israel's families and tribes.
living—not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (단12:1; 겔13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).
【사4:4 JFB】4. When—that is, After.
washed—(Z전13:1).
filth—moral (사1:21-25).
daughters of Zion—same as in 사3:16.
purged—purified by judgments; destroying the ungodly, correcting and refining the godly.
blood—(사1:15).
spirit—Whatever God does in the universe, He does by His Spirit, "without the hand" of man (욥34:20; 시104:30). Here He is represented using His power as Judge.
burning—(마3:11, 12). The same Holy Ghost, who sanctifies believers by the fire of affliction (말3:2, 3), dooms unbelievers to the fire of perdition (고전3:13-15).
【사4:5 JFB】5. create—The "new creation" needs as much God's creative omnipotence, as the material creation (고후4:6; 엡2:10). So it shall be in the case of the Holy Jerusalem to come (사65:17, 18).
upon—The pillar of cloud stood over the tabernacle, as symbol of God's favor and presence (출13:21, 22; 시91:1). Both on individual families ("every dwelling") and on the general sacred "assemblies" (레23:2). The "cloud" became a "fire" by night in order to be seen by the Lord's people.
upon all the glory—"upon the glorious whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory (the Shekinah spoken of in the previous clause) shall rest, there shall be a defense." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (출14:19, 20). So it shall be to literal Jerusalem hereafter (Z전2:5). Also to the Church, the spiritual "Zion" (사32:18; 33:15-17; 히12:22).
tabernacle—Christ's body (요1:14). "The word 'tabernacled' (Greek for 'dwelt') among us" (요2:21; 히8:2). It is a "shadow from the heat" and "refuge from the storm" of divine wrath against man's sins (사25:4). Heat and storms are violent in the East; so that a portable tent is a needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the "escaped of Israel" shall be sheltered by Jesus Christ (사26:20, 21; 32:2).
covert—answering to "defense" (사4:5). The Hebrew for defense in 사4:5, is "covering"; the lid of the ark or mercy seat was named from the same Hebrew word, caphar; the propitiatory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is the true Mercy Seat, on whom the Shekinah rested, the propitiatory, or atonement, beneath whom the law is kept, as it was literally within the ark, and man is covered from the storm. The redeemed Israel shall also be, by union with Him, a tabernacle for God's glory, which, unlike that in the wilderness, shall not be taken down (사38:20).
※ 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.