1절 카드 ↗
1. In that day shall seven women take hold of one man He pursues the same subject, and unquestionably this discourse is immediately connected with what goes before. This verse certainly ought not to have been separated from the preceding. By this circumstance he describes more fully the nature of that desolation and calamity which he had formerly threatened against the Jews; for hypocrites; unless the threatening be conceived in strong terms, either disregard or palliate warnings, so that God’s severity never produces its proper effect upon them. From the effect, therefore, he describes the appalling nature of the approaching calamity, that they may not indulge the hope of making an easy escape. As if he had said, “Do not imagine that it will be of moderate extent, lessening your numbers in a small degree; for utter destruction awaits you, so that hardly one man will be found for seven women . ” The phrase take hold of conveys the same meaning. It is, no doubt, inconsistent with the modesty of the sex that a woman should, of her own accord, offer herself to a man. But the Prophet says, that not only will they do this, but that seven women will, as it were, lay hands on a man, and keep hold of him; so small will be the number of men. The greatness of the calamity is likewise denoted by what immediately follows: we will eat our own bread, and wear our own apparel ; for as it is a duty which belongs to a husband to support his wife and family, the women ask a husband for themselves on unreasonable conditions, when they release him from all concern about supplying them with food. Very great must, therefore, be the scarcity of men, when a great number of women, laying aside modesty, are not only constrained to solicit one man, but do not even shrink from the agreement to procure their own victuals, and request nothing more from a husband than to receive them within the bond of marriage. Let thy name be called on us. It may be rendered, Let us be called by thy name ; for when a woman passes into the family of her husband, she is called by his name , and loses her own, because the husband is her head. ( 1 Corinthians 11:3 .) Hence the vail is a token of subjection, and Abimelech said to Sarah, Thy husband Abraham shall be a covering to thy head. ( Genesis 20:16 .) But if she remain unmarried, she is concealed under the name of her family. That this is the true meaning of that mode of expression is sufficiently evident from what Jacob says when blessing his grandchildren, Let my name, and the name of my fathers, Abraham and Isaac, be called on them; ( Genesis 48:16 ;) that is, “Let them be reckoned as our descendants, and let them be partakers of the covenant, and never excluded from it, as were Esau and Ishmael.” In the same manner also do heathen writers speak; as, in Lucan, Marcia, wishing to return to Cato, says: “Grant me only the bare name of marriage; let permission be given that it may be inscribed on my tomb, Marcia the wife of Cato.” (70) And take away our reproach. Their reason for saying so is, that women are sometimes treated with disdain, when they do not obtain husbands, not only because they appear to be despised as unworthy, but because among the ancient people offspring was reckoned an important blessing, and therefore the Prophet says that they will be desirous to wipe away this reproach, and will employ every argument for that purpose. Lastly, he declares that the calamity will be so great, that almost all the men will be carried off. (70) Da tantum nomen inane Connubii: liceat tumulo scripsisse, Catonis Marcia . Luc. Phars. 2:342. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
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pericope/per-isa-4-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그날에는 일곱 여자가 한 남자를 붙잡으며" — 그는 같은 주제를 계속하며, 이 담론은 의심할 여지 없이 앞의 것과 직접 연결되어 있다. 이 절은 분명히 앞의 것과 분리되지 않았어야 했다. 이 상황으로 그는 이전에 유대인들에게 위협했던 황폐와 재앙의 성격을 더욱 충분히 묘사한다. 위선자들은 위협이 강한 말로 표현되지 않으면 경고들을 무시하거나 가볍게 여기므로 하나님의 엄중함이 결코 그들에게 제 효과를 내지 못한다. 따라서 그는 효과로부터 닥쳐올 재앙의 섬뜩한 성격을 묘사한다. 마치 이렇게 말하는 것처럼: "그것이 어느 정도에 불과하여 너희 수를 조금만 줄일 것이라고 상상하지 말라. 완전한 파멸이 너희를 기다리고 있어 일곱 여자에 남자 하나도 거의 찾지 못할 것이다."
"붙잡으며"라는 어구도 같은 의미를 전달한다. 여자가 자발적으로 남자에게 자신을 제안하는 것은 그 성의 정숙함과 분명히 일치하지 않는다. 그러나 선지자는 그들이 이것을 할 뿐만 아니라 일곱 여자가 말하자면 남자를 붙잡아 꽉 쥐려 할 것이라고 한다. 남자들의 수가 그토록 적을 것이다.
재앙의 크기는 바로 이어지는 말로도 나타난다: "우리가 스스로 먹고 우리 의복을 입으리니" — 남편이 아내와 가족을 부양하는 것이 마땅한 의무이므로, 여자들이 자신들을 부양하는 모든 걱정에서 그를 해방시켜 주면서 불합리한 조건으로 자신들을 위해 남편을 구한다. 따라서 많은 수의 여자들이 수줍음을 내려놓고 한 남자에게 간청하도록 강요받을 뿐만 아니라 자신들의 양식을 스스로 조달하는 동의도 거리낌 없이 받아들이며, 결혼의 끈으로 자신들을 받아 주는 것 이상은 남편에게 아무것도 요청하지 않을 때 남자들이 얼마나 크게 부족해졌는지를 알 수 있다.
"우리 수치만 제거해 주소서" — "당신의 이름으로 우리를 불러 주소서"로 번역될 수 있다. 여자가 남편의 가문으로 들어갈 때 그의 이름으로 불리고 자신의 이름을 잃기 때문이다. 남편이 그녀의 머리이기 때문이다(고전 11:3). 이 때문에 수건이 복종의 표시이다. 아비멜렉이 사라에게 "그대 남편 아브라함이 그대의 머리를 가리는 것"이라고 말했다(창 20:16). 결혼하지 않으면 자신의 가문의 이름 아래 감추어진다.
그들이 이렇게 말하는 이유는 아내를 얻지 못한 여자들이 때로 무시당하기 때문이다. 마치 자격 없는 자로 경멸받는 것처럼 보일 뿐만 아니라, 고대 백성에게 자녀는 중요한 축복으로 여겨졌기 때문이다. 따라서 선지자는 그들이 이 수치를 씻어 내기를 열망하며 그 목적을 위해 모든 논거를 동원할 것이라고 한다. 마지막으로, 재앙이 거의 모든 남자들을 쓸어 가버릴 만큼 클 것임을 선언한다.
원주석
- 번역원본
commentary-section/cal-isa-4-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. In that day shall the branch of the Lord be for beauty and glory. (71) This consolation is seasonably added; for the announcement of a dreadful calamity might have alarmed the godly, and led them to doubt as to the stability of God’s covenant being maintained amidst the destruction of the people. For there is a wide difference between the two statements, that the people will be like the sand of the sea , ( Genesis 22:17 ; Isaiah 10:22 ,) and yet that they would be cut down by such a frightful massacre, that in the remnant there would be found no dignity, no magnificence, and hardly any name. Isaiah, therefore, according to the custom generally followed by himself and by the prophets, provides against this alarm, and, by adding a consolation, assuages their excessive terror, that believers may still rest assured that the Church will be safe, and may strengthen their hearts by good hope. As he spoke of the restoration of the Church in the second chapter, so he now promises that a new Church will arise, as a bud or shoot springs up in a field which was formerly uncultivated. This passage is usually expounded as referring to Christ; and the opinion, plausible in itself, derives additional probability from the words of the prophet Zechariah: Behold the man whose name shall be The Branch. ( Zechariah 6:12 .) It is still further strengthened by the consideration, that the Prophet does not barely name this Branch , but mentions it with a title expressive of respect, as if he had intended to honor the Divinity of Christ. When he afterwards adds the fruits of the earth , they consider this as referring to his human nature. But after a careful examination of the whole, I do not hesitate to regard the Branch of God and the fruit of the earth as denoting an unusual and abundant supply of grace, which will relieve the hungry; for he speaks as if the earth, barren and exhausted after the desolation, would hold out no promise of future produce, in order that the sudden fertility might render the kindness of God the more desirable; as if the parched and barren fields would yield unexpected herbage. This metaphor is frequently employed in Scripture, that the gifts of God spring up in the world. Truth shall spring out of the earth, and righteousness shall look down from heaven. ( Psalms 85:11 .) In like manner the Prophet afterwards says: Let the earth open and bring forth salvation. ( Isaiah 45:8 .) These words unquestionably denote a rich supply both of spiritual and of earthly blessings. That such is the meaning of the passage now under consideration is evident from the context; for Isaiah immediately afterwards adds, that it will be for honor and lustre to the delivered of Israel , (72) that is, to the number left, whom the Lord will rescue from destruction. The word פליטת ( pheletath ) is commonly translated escape , but here, as in many other passages, it is a collective noun, denoting those who have escaped . He declares that the elect will enjoy that happy fertility which he had promised, and therefore (verse 3) that those who shall be left will be holy . The meaning of the Prophet is, that the glory of God will be illustriously displayed when a new Church shall arise; as if he would create a people for himself out of nothing, and to enrich it with every kind of blessings. They who limit it to the person of Christ expose themselves to the ridicule of the Jews, as if it were in consequence of scarcity that they tortured passages of Scripture for their own convenience. But there are other passages of Scripture from which it may be more clearly proved that Christ is true God and true man, so that there is no need of ingenious glosses. Yet I acknowledge that the Prophet speaks here about the kingdom of Christ, on which the restoration of the Church is founded. But it ought to be observed, that the consolation is not addressed indiscriminately to all, but only to the remnant, which has been marvellously rescued from the jaws of death. Besides, as it might be deemed a cold consolation if he had only said that a small number would be saved, he discourses about the magnificent glory and dazzling brightness , to lead believers to hope that this diminution will do no harm; because the excellence of the Church does not consist in multitude but in purity when God bestows splendid and glorious communications of the Spirit of God on his elect. Hence we ought to draw a very useful doctrine, that though believers be exceedingly few, when they are like brands plucked out of the fire , ( Zechariah 3:2 ,) yet that God will glorify himself amongst them, and will display in the midst of them a proof of his unspeakable greatness not less illustrious than amidst a large number. (71) In that day shall the branch of the Lord be beautiful and glorious . — Eng. Ver. The marginal reading is, beauty and glory . — Ed . (72) Excellent and comely [Heb. beauty and glory ] for them that are escaped of Israel , [Heb. for the escaping of Israel . ] — Eng. Ver. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-isa-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그날에는 여호와의 가지가 아름답고 영화로울 것이요" — 이 위로가 시의적절하게 더해진다. 끔찍한 재앙의 선포가 경건한 자들을 두렵게 하고 백성의 파멸 가운데 하나님의 언약의 안정성이 유지되는지에 대해 의심하게 했을 수 있기 때문이다. 그 백성이 바다의 모래 같을 것이라는(창 22:17; 사 10:22) 두 가지 진술은 크게 다르다. 그러나 남은 자 가운데 존귀도 웅장함도 거의 이름도 없을 만큼 끔찍한 학살로 그들이 베어질 것이라는 것도 마찬가지다. 따라서 이사야는 자신과 선지자들에게 일반적으로 따르는 관례에 따라 이 두려움에 대비하고 위로를 더함으로써 그들의 과도한 공포를 달래어 신자들이 여전히 교회가 안전할 것을 확신하고 좋은 소망으로 마음을 강하게 하도록 한다.
2장에서 교회의 회복에 대해 말한 것처럼, 이제 전에 경작되지 않은 밭에서 싹이나 새 순이 돋아나듯이 새 교회가 일어날 것을 약속한다. 이 구절은 보통 그리스도에 관한 것으로 해석된다. 스가랴 선지자의 말로 더욱 확률이 높아진다: "보라, 그 이름이 가지라 하는 사람이로다"(슥 6:12). 그러나 전체를 신중하게 검토한 후, 나는 주저 없이 여호와의 가지와 땅의 소산을 배고픈 자들을 구제할 은혜의 비범하고 풍성한 공급을 나타내는 것으로 본다.
선지자는 마치 황폐 후 지치고 탕진된 땅이 미래의 소산을 약속하지 않는 것처럼 말한다. 갑작스러운 비옥함이 하나님의 친절을 더욱 바람직하게 만들도록. 마른 메마른 들이 예상치 못한 푸른 풀을 낼 것처럼. 이 은유는 성경에서 자주 사용된다. "진실함은 땅에서 솟아나고 의는 하늘에서 굽어보도다"(시 85:11). 같은 방식으로 선지자는 나중에 말한다: "땅이여 열리어 구원을 싹트게 하라"(사 45:8). 이 말들은 의심할 여지 없이 영적이고 세상적인 복들의 풍성한 공급을 나타낸다.
이것이 지금 고려하는 구절의 의미임은 문맥에서 명확하다. 이사야는 곧바로 그것이 이스라엘의 구출된 자들, 즉 주님이 파멸에서 구출하실 남은 자들에게 영광과 광채가 될 것이라고 더한다. 선지자는 선택된 자들이 그가 약속한 그 행복한 풍요를 누릴 것임을 선언한다. 따라서 3절에서 남겨진 자들이 거룩할 것이라고 한다. 선지자의 의미는 새 교회가 일어날 때 하나님의 영광이 찬란하게 드러나리라는 것이다. 마치 무에서 자신을 위해 백성을 창조하시고 모든 종류의 복으로 풍성하게 하시려는 것처럼.
원주석
- 번역원본
commentary-section/cal-isa-4-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. And it shall come to pass that he who is left in Zion. He follows out the same statement, that when the pollution of the people shall have been washed away, what remains will be pure and holy . The explanation given by some, that they who shall be found written in the book of life will be called holy , appears to me to be too limited. These two clauses ought rather to be read separately, that all who shall be left in Zion will be holy, and that they who shall be left in Jerusalem will be written in the book of life . And this repetition is very frequent and customary among the Hebrews, when the prophets set forth under various titles the same gift of God. Thus, when it is said, There shall be salvation in Jerusalem, and forgiveness of sins in Zion, ( Joel 2:32 ,) both must be viewed as referring to the same subject; but the grace of God is more fully extolled when the cause of salvation is declared to consist in a free pardon. (73) In this passage the argument is of the same kind; for he says that, when the filth shall have been washed away , the Church will be clean, and that all who shall have a place in her will truly be the elect of God. Now, it is certain that this does not apply universally to the external Church, into which many have been admitted under the designation of believers who have nothing that corresponds to their profession, and who even exceed the small number of good people, as the chaff exceeds the wheat in the barn. And although the captivity in Babylon had been employed by God, as a sieve, to remove a large portion of chaff, yet we know that the Church was still very far from being as pure as she ought to have been. But as at that time there was displayed, in some measure, a resemblance of that purity which will be truly and perfectly manifested after that the lambs shall have been separated from the kids, ( Matthew 25:32 ,) when Isaiah speaks of those beginnings, he includes, as his custom is, a period extending to the end, when God will bring to perfection that which he then began. It is the same thing which we see every day going forward; for although chastisements and punishments do not entirely remove all spots from the Church, yet when spots have been washed out, she recovers a part of her purity. Thus she suffers no loss by the strokes inflicted on her; because, while she is diminished, she is at the same time comforted by casting out many hypocrites; just as it is only by casting out the offensive or corrupt matter that a diseased body can be restored to health. Hence we obtain a most useful consolation; for we are wont always to desire a multitude, and to estimate by it the prosperity of the Church. On the contrary, we should rather desire to be few in number, and that in all of us the glory of God may shine brightly. But because our own glory leads us in another direction, the consequence is, that we regard more a great number of men than the excellence of a few. We ought also to learn what is the true glory of a Church; for she is truly prosperous when the saints have a place in her; though they be few and despised in the world, yet they render her condition prosperous and desirable. But as it will never happen in the world that the saints alone will hold a place in the Church, we ought patiently to endure a mixture, and, in the meantime, we ought to reckon it a most valuable blessing when she makes a near approach to the cleanness which ought to be found in her. And they shall all be written among the living [or, to life] in Jerusalem. We have already said that by those who are written in the book of life are meant the elect of God; as if he had said that the profane multitude, which have only a name on the earth, will be cut off. The Prophet alludes to a mode of expression which often occurs in the Scriptures, as when Moses desires that he should be blotted out of the book of life, ( Exodus 32:32 ,) rather than that the whole nation should be destroyed. Christ also says to the Apostles, Rejoice because your names are written in heaven, ( Luke 10:20 ;) and Ezekiel says, They shall not be written in the catalogue of my people . (74) Now, although God has no other book than his eternal counsel, in which he has predestinated us to salvation by adopting us for his children, yet this comparison is exceedingly suitable to our weakness, because in no other way could our mind conceive that God’s flock is known to him, so that none of the elect can ever be deprived of eternal life. Since, therefore, God has the names of his people in some manner written down, the decree of adoption, by which their eternal blessedness is secured, is called the book of life . The reprobate, though for a time they appear to be on a level with the sons of God, are excluded from this catalogue, as we see that they are cut off when he collects and separates his own people. This matter will not be fully completed before the last day; but as the children of God, by continually persevering, when the reprobate fall off, have their election made sure, it is no small consolation amidst their afflictions, when the temptations by which they are assailed do not cause them to fall from their steadfastness. (73) There is a mistake here. In the verse quoted the prophet Joel does not speak of the forgiveness of sins ; but our Author probably had his eye on the concluding clause, and in the remnant whom the LORD shall call , as resembling a part of this verse, and he that shall be left in Jerusalem , and on this ground adduced it as a parallel passage, but was not successful in pointing out where the parallelism lies. — Ed . (74) He appears to refer to Ezekiel 13:9 , where his version is, And they shall not be written in the writing , that is, in the catalogue, of my people . — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-isa-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"시온에 남아 있는 자, 예루살렘에 머무는 자" — 같은 진술을 계속 따라간다. 백성의 오염이 씻겨질 때 남는 것이 순수하고 거룩할 것이기 때문이다. 시온에 남을 모든 자들이 거룩하고, 예루살렘에 남을 자들이 생명책에 기록될 것이라는 두 절은 별개로 읽어야 한다. 히브리인들 사이에서 선지자들이 다양한 칭호 아래 같은 하나님의 선물을 제시할 때 이런 반복이 매우 빈번하고 관례적이다.
이 구절이 보편적으로 외적 교회에 적용되지 않는 것은 확실하다. 거기에는 믿는 자로 인정되었지만 자신들의 고백에 상응하는 것이 아무것도 없는 많은 자들이 들어가 있어 헛간에서 밀보다 겨가 많듯이 선한 자들의 적은 수를 능가하기 때문이다. 바빌론 포로는 하나님에 의해 체처럼 사용되어 많은 겨를 제거했지만, 교회가 아직 있어야 할 만큼 순수하지 않았음을 우리는 안다. 그러나 이사야는 그 시작들에 대해 말할 때 끝까지, 즉 하나님이 어린 양들을 염소들에게서 분리하실 때(마 25:32) 참되고 완전하게 나타날 그 순수함에 이르는 기간을 관례대로 포함한다.
"그들 모두가 생명책에 기록될 것이라" — 우리는 이미 생명책에 기록된 자들이 하나님의 선택된 자들을 의미한다고 했다. 모세가 온 민족이 파멸되는 것보다 생명책에서 자신을 지워 달라고 구했던 것처럼(출 32:32). 그리스도도 사도들에게 말씀하신다: "너희 이름이 하늘에 기록된 것으로 기뻐하라"(눅 10:20). 하나님께는 우리를 자녀로 입양하심으로써 구원에 영원히 예정하신 그분의 영원한 뜻 외에 다른 책이 없지만, 이 비교는 우리의 연약함에 매우 적합하다. 하나님의 양 떼가 그분에게 알려져 선택된 자들 중 누구도 영생을 박탈당할 수 없다는 것을 우리 마음이 달리는 방식으로는 이해할 수 없기 때문이다.
원주석
- 번역원본
commentary-section/cal-isa-4-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. When the Lord shall have washed away the filth of the daughters of Zion. He still follows out the same statement; for in consequence of its being generally believed that those calamities by which the Church is diminished inflict upon her grievous injury, the Prophet more zealously inculcates the opposite opinion. And now, for the purpose of refuting that error, he argues, on the contrary, that by this method God washes away the filth, and removes the corruptions, of his Church. The blood of Jerusalem. By blood I understand not only murders or other atrocious crimes, but defilements and stains of every description. This metaphor is a reduplication, ( ἀναδίπλωσις ,) by which he repeats the same thing twice; for, having formerly spoken of pollution in general, he now particularly mentions blood as one kind of ceremonial uncleanness. In short, he shows the fruits which spring from God’s chastisements. By them our spots are washed away. When abounding iniquity is not punished, we become corrupted along with others; and therefore it is necessary that God should earnestly warn us, and, like a physician, apply physic, and the lancet, and sometimes proceed to burning By the spirit of judgment, and by the spirit of burning. Here judgment stands for uprightness from its effect; that is, when they who had deeply fallen are restored to their former condition. He adds, the spirit of burning , by which the filth must be burned and consumed. In this expression there are two things to be observed; first, that the purification of the Church is accomplished by the Spirit; and secondly, that from the effects which he produces the Spirit receives the name, sometimes of judgment and sometimes of burning ; as if he had said, The judgment of the Spirit , The burning of the Spirit . Whenever, therefore, expressions of this sort occur in Scripture, “The Lord will do these things by the Spirit of truth, of power, of righteousness,” we may change the expression thus, “by the truth, by the power, by the righteousness, of the Spirit.” In this manner doth the Spirit of God work in us, from whom is both the beginning and the end of our salvation. From these terms, therefore, we ought to learn what are the chief effects which he produces. By his Spirit the Lord purifies our affections that he may renew and sanctify us. The word judgment explains what is of chief importance in the restoration of the Church; that is, when those things which were confused or decayed are restored to good order. Burning points out the plan and method by which the Lord restores the Church to her purity. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-isa-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"주께서 시온 딸들의 더러움을 씻기시고" — 그는 여전히 같은 진술을 계속한다. 교회를 축소시키는 재앙들이 그녀에게 심각한 해를 끼친다고 일반적으로 믿어지기 때문에, 선지자는 반대 의견을 더욱 열심히 가르친다. 이 방법으로 하나님이 자신의 교회의 오염을 씻으시고 부패들을 제거하신다고 반론한다.
"예루살렘의 피" — 피라는 말로 나는 살인이나 다른 잔인한 죄들뿐만 아니라 모든 종류의 더러움과 얼룩을 이해한다. 이 은유는 같은 것을 두 번 반복하는 수사법이다. 앞서 일반적으로 오염에 대해 말했으므로, 이제 피를 의례적 부정의 한 종류로 특별히 언급한다. 요컨대 그는 하나님의 징계에서 나오는 열매들을 보여 준다. 그것들로 우리의 얼룩이 씻겨진다.
"심판의 영으로, 소멸하는 영으로" — 여기서 심판은 효과로부터 올바름을 나타낸다. 즉, 깊이 타락한 자들이 이전 상태로 회복될 때. 그는 소멸하는 영을 더하는데, 이로써 오염이 불태워지고 소비되어야 한다. 두 가지를 관찰해야 한다: 첫째, 교회의 정결은 성령에 의해 이루어진다. 둘째, 성령은 그분이 내는 효과들로 인해 때로는 심판, 때로는 소멸이라는 이름을 받는다. 성경에서 "주님이 진리의 영, 능력의 영, 의의 영으로 이것들을 행하실 것이라"는 표현이 나타날 때마다, 우리는 "성령의 진리, 성령의 능력, 성령의 의로"라고 바꾸어 표현할 수 있다.
원주석
- 번역원본
commentary-section/cal-isa-4-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. And Jehovah will create on every dwelling-place of Mount Zion. As if he had said that “there will not be a corner of Mount Zion on which the grace of God does not shine.” Dwelling-place and assembly I understand to mean the same thing; for assembly does not here denote a congregation , but the place where men assemble. With the design to express a full blessing, he alludes to what Moses relates, when the Lord delivered the people from Egyptian bondage, and sent pillars of cloud by day and pillars of fire by night. ( Exodus 13:21 .) It was customary with the prophets, in describing any remarkable blessing, to remind them of that deliverance from Egypt as an extraordinary work of God; for on that occasion God made a remarkable display of the boundless treasures of his grace in establishing his Church, and left out no proof of his kindness, in order to make known the happiness of that nation. But what chiefly deserved to be commemorated was, that by the covering of a cloud by day he protected them from excessive heat, and that by night a pillar of fire went before them, to prevent them from wandering or going astray. It amounts to this, that when God shall bring back the Church from the captivity in Babylon, the deliverance will be of a kind not less striking and magnificent than when, at an early period, the nation went out of Egypt. Not that during their journey from Babylon to Judea they would be accompanied, as in the wilderness, by a cloud and a pillar of fire , but that he would display his grace and kindness by other methods not less remarkable. Just as if we were to say at the present day, “God will enlighten us by his Spirit of fire ; He will give cloven tongues , ( Acts 2:3 ,) to spread his Gospel throughout the whole world.” Such expressions ought not to be understood literally, as if the Spirit would be sent down from heaven under that visible sign; but by reminding them of the miracle, it would lead believers to expect that the same power of God, which the Apostles formerly experienced, will now be displayed in restoring the Church. Add to this, that the Prophet, by this mode of expression, points out an uninterrupted continuance of blessing; as if he had said, “Not only will God for a moment stretch out his hand for your deliverance, but as he always accompanied your fathers in the wilderness, so likewise he will deliver and protect you to the end.” For on all the glory shall be a defense. This is connected with what he formerly said, that the bud or branch which should afterwards spring up would be for glory . It is as if he had said, “on all who shall bear the proof and marks of their deliverance.” Perhaps also he alludes to the passage in which it is related that the destroying angel passed over the houses which were marked without doing them any injury, ( Exodus 12:23 ;) for as the sprinkling of blood at that time protected and saved them, so Isaiah promises that believers, when God has marked them, will be safe. This must be carefully observed; for we are reminded that we shall not become partakers of the grace of God in any other way than by bearing his image, and by his glory shining in us. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-isa-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와께서 시온산의 모든 처소와 모든 대회 위에" — 마치 이렇게 말하는 것처럼: "하나님의 은혜가 빛나지 않는 시온산의 구석이 없을 것이다." 처소와 대회는 같은 것을 의미한다고 이해한다. 대회는 여기서 회중이 아니라 사람들이 모이는 장소를 나타내기 때문이다. 충만한 복을 표현하기 위해 모세가 기록한 것, 즉 주님이 이집트 속박에서 백성을 인도해 내실 때 낮에는 구름 기둥을, 밤에는 불 기둥을 보내신 것을 암시한다(출 13:21).
선지자들이 어떤 놀라운 복을 묘사할 때 그 이집트로부터의 인도를 하나님의 비범한 역사로 상기시키는 것이 관례였다. 그 기회에 하나님은 그분의 은혜의 무한한 보화를 놀랍게 드러내시어 교회를 세우셨고, 그 민족의 행복을 알리기 위해 친절의 어떤 증거도 빠뜨리지 않으셨다. 그러나 무엇보다 기억할 만한 것은 낮에 구름의 덮개로 과도한 열로부터 보호하시고 밤에는 불 기둥이 그들 앞에 가서 방황하거나 길을 잃지 않도록 하셨다는 것이다.
요점은 이렇다: 하나님이 바빌론 포로에서 교회를 돌이키실 때, 그 인도는 초기에 민족이 이집트에서 나왔을 때와 다르지 않고 충격적이고 장엄할 것이다. 바빌론에서 유다로 여행하는 동안 광야에서처럼 구름과 불 기둥이 동반한다는 것이 아니라, 덜 놀랍지 않은 다른 방법들로 그분의 은혜와 친절을 나타내실 것이다.
"모든 영광 위에 덮개가 될 것이라" — 이것은 그가 이전에 말한 것, 즉 나중에 돋아날 가지나 싹이 영광을 위한 것이라는 것과 연결된다. 마치 이렇게 말하는 것처럼: "자신들의 인도의 증거와 표시를 지닌 모든 이들 위에." 또한 파괴의 천사가 해를 입히지 않고 표시된 집들을 지나쳤다고 기록된 구절을 암시한다(출 12:23). 그때 피를 뿌리는 것이 그들을 보호하고 구원했듯이, 이사야는 신자들이 하나님의 표시를 받으면 안전할 것을 약속한다. 이것이 신중하게 관찰되어야 한다. 하나님의 형상을 지니고 그분의 영광이 우리 안에 빛나는 것 외에 다른 방법으로는 하나님의 은혜의 참여자가 되지 못함을 상기시키기 때문이다.
원주석
- 번역원본
commentary-section/cal-isa-4-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. And a covering in the day-time shall be a shadow from the heat. Though the Prophet confirms what we have already noticed, that God will be our perpetual guide till he has brought us to the end of our journey, yet we are reminded that believers will always be exposed to numerous calamities. Scorching heat, and piercing cold, and still heavier distresses, press on them severely; when they escape from one danger, they meet with another. But the highest consolation is that against every inconvenience the shadow of the Lord will of itself be sufficient; for it will cover them in such a manner that nothing can injure or do them any harm. Although, therefore, various calamities and afflictions surround us on every side, still the Lord promises that he will assist us; as it is said in the Psalm, The sun shall not scorch thee by day, nor the moon by night; for the Lord will preserve thee from all evil. ( Psalms 121:6 .) Nothing more is necessary than that we follow our calling, and perform our duty faithfully. It belongs equally to the condition of the good and of the bad that they suffer many inconveniencies; but bad men have no refuge, no place of concealment in which they may hide themselves, and they must be utterly overwhelmed. But blessed is the condition of the godly; for although they endure heat and cold, still they have a safe refuge in God. But that glory of which we formerly spoke must shine in us; otherwise we shall have no share in these things; and if we carry about with us God’s mark, whenever we shall be assailed by a tempest, let us rest assured that he will be our protection. return to ' Top of Page ' Isaiah Isa 3 Isaiah Isa Isaiah Isa 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 4". 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Pericope (part_of)
- part_of
pericope/per-isa-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"낮에는 더위를 피하는 그늘이 될 것이며" — 선지자가 우리를 여정의 끝까지 인도하실 때까지 하나님이 우리의 영원한 안내자가 되실 것임을 이미 언급한 것을 확증하지만, 신자들이 항상 수많은 재앙들에 노출될 것임을 상기시킨다. 뜨거운 열기와 찌르는 추위, 더욱 무거운 고통들이 그들을 심하게 압박한다. 한 위험에서 벗어나면 다른 것을 만난다. 그러나 최고의 위로는 모든 불편에 대해 주님의 그늘이 스스로 충분하다는 것이다. 그늘이 그들을 덮어 아무것도 해를 끼치거나 손상을 입힐 수 없게 할 것이다.
따라서 비록 다양한 재앙들과 고통들이 우리 사방을 둘러쌀지라도, 주님은 우리를 돕겠다고 약속하신다. 시편에서 말하는 것처럼: "낮의 해가 너를 상치 아니하며 밤의 달도 너를 해치 아니하리로다. 여호와께서 너를 모든 악에서 지키실 것이라"(시 121:6). 우리의 소명을 따르고 충실히 의무를 다하는 것으로 족하다. 선한 자도 악한 자도 마찬가지로 많은 불편을 당한다. 그러나 악한 자들에게는 피난처도, 몸을 숨길 은밀한 곳도 없어 완전히 압도될 것이다. 그러나 경건한 자들의 상태는 복되다. 비록 열기와 추위를 견디더라도 하나님 안에 안전한 피난처가 있다. 그러나 앞서 말한 그 영광이 우리 안에 빛나야 한다. 그렇지 않으면 이것들에 아무런 몫이 없을 것이다. 하나님의 표시를 지니고 다닌다면, 폭풍으로 공격받을 때마다 그분이 우리의 보호막이 되실 것을 확신하자.
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