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■ 이사야 6장
1. 웃시야 왕의 죽던 해에 내가 본즉 주께서 높이 들린 보좌에 앉으셨는데 그 옷자락은 성전에 가득하였고
In the year that king Uzziah died I saw also the Lord sitting upon a throne , high and lifted up , and his train filled the temple .
2. 스랍들은 모셔 섰는데 각기 여섯 날개가 있어 그 둘로는 그 얼굴을 가리었고 그 둘로는 그 발을 가리었고 그 둘로는 날며
Above it stood the seraphims : each one had six wings ; with twain he covered his face , and with twain he covered his feet , and with twain he did fly .
3. 서로 창화하여 가로되 거룩하다 거룩하다 거룩하다 만군의 여호와여 그 영광이 온 땅에 충만하도다
And one cried unto another, and said , Holy , holy , holy , is the Lord of hosts : the whole earth is full of his glory .
4. 이같이 창화하는 자의 소리로 인하여 문지방의 터가 요동하며 집에 연기가 충만한지라
And the posts of the door moved at the voice of him that cried , and the house was filled with smoke .
5. 그 때에 내가 말하되 화로다 나여 망하게 되었도다 나는 입술이 부정한 사람이요 입술이 부정한 백성 중에 거하면서 만군의 여호와이신 왕을 뵈었음이로다
Then said I, Woe is me! for I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King , the Lord of hosts .
6. 때에 그 스랍의 하나가 화저로 단에서 취한 바 핀 숯을 손에 가지고 내게로 날아와서
Then flew one of the seraphims unto me, having a live coal in his hand , which he had taken with the tongs from off the altar :
7. 그것을 내 입에 대며 가로되 보라 이것이 네 입에 닿았으니 네 악이 제하여졌고 네 죄가 사하여졌느니라 하더라
And he laid it upon my mouth , and said , Lo, this hath touched thy lips ; and thine iniquity is taken away , and thy sin purged .
8. 내가 또 주의 목소리를 들은즉 이르시되 내가 누구를 보내며 누가 우리를 위하여 갈꼬 그 때에 내가 가로되 내가 여기 있나이다 나를 보내소서
Also I heard the voice of the Lord , saying , Whom shall I send , and who will go for us? Then said I, Here am I; send me.
9. 여호와께서 가라사대 가서 이 백성에게 이르기를 너희가 듣기는 들어도 깨닫지 못할 것이요 보기는 보아도 알지 못하리라 하여
And he said , Go , and tell this people , Hear ye indeed , but understand not; and see ye indeed , but perceive not.
10. 이 백성의 마음으로 둔하게 하며 그 귀가 막히고 눈이 감기게 하라 염려컨대 그들이 눈으로 보고 귀로 듣고 마음으로 깨닫고 다시 돌아와서 고침을 받을까 하노라
Make the heart of this people fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their heart , and convert , and be healed .
11. 내가 가로되 주여 어느 때까지니이까 대답하시되 성읍들은 황폐하여 거민이 없으며 가옥들에는 사람이 없고 이 토지가 전폐하게 되며
Then said I, Lord , how long? And he answered , Until the cities be wasted without inhabitant , and the houses without man , and the land be utterly desolate ,
12. 사람들이 여호와께 멀리 옮기워서 이 땅 가운데 폐한 곳이 많을 때까지니라
And the Lord have removed men far away , and there be a great forsaking in the midst of the land .
13. 그 중에 십분의 일이 오히려 남아 있을지라도 이것도 삼키운바 될 것이나 밤나무, 상수리나무가 베임을 당하여도 그 그루터기는 남아 있는 것 같이 거룩한 씨가 이 땅의 그루터기니라
But yet in it shall be a tenth , and it shall return , and shall be eaten : as a teil tree , and as an oak , whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.
■ 주석 보기
【사6:1 JFB】사6:1-13. Vision of Jehovah in His Temple.
Isaiah is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (왕상22:19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sanctioned by 사1:1; see Introduction), the pretext for sawing him asunder in Manasseh's reign (히11:37). Visions often occur in the other prophets: in Isaiah there is only this one, and it is marked by characteristic clearness and simplicity.
1. In … year … Uzziah died—Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (대하26:19-21). 754 B.C. [Calmet] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: 사6:9, &c., implies the tone of one who had already experience of the people's obstinacy.
Lord—here Adonai, Jehovah in 사6:5; Jesus Christ is meant as speaking in 사6:10, according to 요12:41. Isaiah could only have "seen" the Son, not the divine essence (요1:18). The words in 사6:10 are attributed by Paul (행28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (사6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
【사6:1 CWC】[PROPHET'S CALL]
This makes a short lesson but a distinctive one. The prophet is giving an account of himself, relating the circumstances under which he entered the prophetic office, and the authority by which he speaks.
The story divides itself thus: the vision (1-4); the effect of the vision in producing conviction and confession of sin (5); his cleansing from sin (6, 7); his call to service (8); the dedication of himself to that service (8); the divine commission given him (9, 10). This commission is of a discouraging character. The people will hear his messages but fail to be influenced by them. They will become more and more blind and deaf to the divine warnings, and neither will be converted nor spiritually healed.
This discouraging outlook brings the inquiry from the prophet (11), to which the Lord replies down to the end of the chapter. In other words, the people's blindness and sin will continue for a long while, but not forever. The oak tree retains its substance even after it is felled to the ground, and though Judah will be cast away, a remnant will be saved in the last day. This is the significance of the last clause of verse 13, which speaks of the holy seed as the substance, or the stock of the kingdom. By "the last day" is meant the end of the present age, which will be a period of great tribulation for the Jewish people, but, out of which a remnant will be delivered to become the nucleus of the millennial kingdom.
You have had attention called to the law of recurrence in earlier lessons, and will have noted its operation here. In each of the discourses in this book, and now in the story of the prophets' call, the same ground is being covered over and over again, only with added detail here and there. It is always, sin, penalty, repentance, restoration, deliverance, future blessing. What was said in the "Introduction to the Prophetic Scripture," is thus verified.
【사6:1 MHCC】 The vision which Isaiah beheld in the temple. (사6:1-8) The Lord declares the blindness to come upon the Jewish nation, and the destruction which would follow. (사6:9-13)
사6:1-8 In this figurative vision, the temple is thrown open to view, even to the most holy place. The prophet, standing outside the temple, sees the Divine Presence seated on the mercy-seat, raised over the ark of the covenant, between the cherubim and seraphim, and the Divine glory filled the whole temple. See God upon his throne. This vision is explained, 요12:41, that Isaiah now saw Christ's glory, and spake of Him, which is a full proof that our Saviour is God. In Christ Jesus, God is seated on a throne of grace; and through him the way into the holiest is laid open. See God's temple, his church on earth, filled with his glory. His train, the skirts of his robes, filled the temple, the whole world, for it is all God's temple. And yet he dwells in every contrite heart. See the blessed attendants by whom his government is served. Above the throne stood the holy angels, called seraphim, which means 'burners;' they burn in love to God, and zeal for his glory against sin. The seraphim showing their faces veiled, declares that they are ready to yield obedience to all God's commands, though they do not understand the secret reasons of his counsels, government, or promises. All vain-glory, ambition, ignorance, and pride, would be done away by one view of Christ in his glory. This awful vision of the Divine Majesty overwhelmed the prophet with a sense of his own vileness. We are undone if there is not a Mediator between us and this holy God. A glimpse of heavenly glory is enough to convince us that all our righteousnesses are as filthy rags. Nor is there a man that would dare to speak to the Lord, if he saw the justice, holiness, and majesty of God, without discerning his glorious mercy and grace in Jesus Christ. The live coal may denote the assurance given to the prophet, of pardon, and acceptance in his work, through the atonement of Christ. Nothing is powerful to cleanse and comfort the soul, but what is taken from Christ's satisfaction and intercession. The taking away sin is necessary to our speaking with confidence and comfort, either to God in prayer, or from God in preaching; and those shall have their sin taken away who complain of it as a burden, and see themselves in danger of being undone by it. It is great comfort to those whom God sends, that they go for God, and may therefore speak in his name, assured that he will bear them out.
사6:9-13 God sends Isaiah to foretell the ruin of his people. Many hear the sound of God's word, but do not feel the power of it. God sometimes, in righteous judgment, gives men up to blindness of mind, because they will not receive the truth in the love of it. But no humble inquirer after Christ, need to fear this awful doom, which is a spiritual judgment on those who will still hold fast their sins. Let every one pray for the enlightening of the Holy Spirit, that he may perceive how precious are the Divine mercies, by which alone we are secured against this dreadful danger. Yet the Lord would preserve a remnant, like the tenth, holy to him. And blessed be God, he still preserves his church; however professors or visible churches may be lopped off as unfruitful, the holy seed will shoot forth, from whom all the numerous branches of righteousness shall arise.
【사6:2 JFB】2. stood—not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings.
the—not in the Hebrew.
seraphim—nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (민21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (왕하2:11; 6:17; 겔1:13; 마28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare 민21:8; 왕하18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (겔1:5-12). (But compare 계4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in 단10:13 to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning "noble."
twain—Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (출3:6; 욥4:18; 15:15); two covered their feet, or rather the whole of the lower parts of their persons—a practice usual in the presence of Eastern monarchs, in token of reverence (compare 겔1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.
【사6:3 JFB】3. (계4:8). The Trinity is implied (on "Lord," see on 사6:1). God's holiness is the keynote of Isaiah's whole prophecies.
whole earth—the Hebrew more emphatically, the fulness of the whole earth is His glory (시24:1; 72:19).
【사6:4 JFB】4. posts of … door—rather, foundations of the thresholds.
house—temple.
smoke—the Shekinah cloud (왕상8:10; 겔10:4).
【사6:5 JFB】5. undone—(출33:20). The same effect was produced on others by the presence of God (유6:22; 13:22; 욥42:5, 6; Lu 5:8; 계1:17).
lips—appropriate to the context which describes the praises of the lips, sung in alternate responses (출15:20, 21; 사6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (사6:9).
seen—not strictly Jehovah Himself (요1:18; 딤전6:16), but the symbol of His presence.
Lord—Hebrew, "Jehovah."
【사6:6 JFB】6. unto me—The seraph had been in the temple, Isaiah outside of it.
live coal—literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (말3:2, 3).
the altar—of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (레9:24), and was kept continually burning.
【사6:7 JFB】7. mouth … lips—(See on 사6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (행2:3, 4) when they were being set apart to speak in various languages of Jesus.
iniquity—conscious unworthiness of acting as God's messenger.
purged—literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
【사6:8 JFB】8. I … us—The change of number indicates the Trinity (compare 창1:26; 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
Whom … who—implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 대상29:5).
Here am I—prompt zeal, now that he has been specially qualified for it (사6:7; compare 삼상3:10, 11; 행9:6).
【사6:9 JFB】9. Hear … indeed—Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (요7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (사43:8). So in Jesus' use of parables (마13:14).
see … indeed—rather, "though ye see again and again," yet, &c.
【사6:10 JFB】10. Make … fat—(시119:17). "Render them the more hardened by thy warnings" [Maurer]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (사63:17). Gesenius takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (롬1:28; 엡4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (롬11:8; 살후2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (막7:21, 22); but through the eyes and ears healing reaches the heart (롬10:17), [Bengel]. (렘5:21; 겔12:2; Z전7:11; 행7:57; 딤후4:4). In 마13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare 요11:45, 46; 12:10, 11). "One must love divine things in order to understand them" [Pascal].
be healed—of their spiritual malady, sin (사1:6; 시103:3; 렘17:14).
【사6:11 JFB】11. how long—will this wretched condition of the nation being hardened to its destruction continue?
until—(사5:9)—fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
【사6:12 JFB】12. (왕하25:21).
forsaking—abandonment of dwellings by their inhabitants (렘4:29).
※ 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.