언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 에스겔 › 1장

주석[칼빈] — 에스겔 1장 · 하나님 보좌 환상

요약
칼빈 주석 · 섹션 26개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
2장 →

1절 카드 ↗

We see that the Prophet was called to the office of a Teacher in the fifth year after Jehoiachin had voluntarily surrendered himself to the king of Babylon, ( 2 Kings 24:15 ); and had been dragged into exile, together with his mother: for it was, says he, “in the thirtieth year.” The greater part of the Commentators follow the Chaldee Paraphrast, and understand him to date from the finding of the Book of the Law. It is quite clear, flint this year was the eighteenth of king Josiah; but in my computation, I do not subscribe to the opinion of those who adopt this date. For this phrase — “the thirtieth year,” would then appear too obscure and ‘forced. We nowhere read that succeeding writers adopted this date as a standard. Besides, there is no doubt that the usual method among the Jews was to begin to reckon from a Jubilee. For this was a point of starting for the future. I therefore do not doubt that this thirtieth year is reckoned from the Jubilee. Nor is my opinion a new one; for Jerome makes mention of it, although he altogether rejects it, through being deceived by an opposite opinion. But since it is certain that the Jews used this method of computation, and made a beginning from Jobel, that is, the Jubilee, this best explains the thirtieth year If any one should object, that we do not read that this eighteenth year of king Josiah was the usual year in which every one returned to his own lands, ( Leviticus 25:0 ) and liberty was given to the slaves, and the entire restoration of the whole people took place, yet the answer is easy, although we cannot ascertain in what year the Jobel fell, it is sufficient for us to assign the Jubilee to this year, because the Jews followed the custom of numbering their years from this institution. As, then, the Greeks had their Olympiads, the Romans their Consuls, and thence their computation of annals; so also the Hebrews were accustomed to begin from the year Jobel, when they counted their years on to the next restoration, which I have just mentioned. It is therefore probable that this was a Jubilee year — it is probable, then, that this was the Jubilee. For it is said that Josiah celebrated the passover with such magnificent pomp and splendor, that there had been nothing like it since the time of Samuel. ( 2 Chronicles 35:18 .) The conjecture which best explains this is, not that he celebrated the passover even with such magnificence, but that he was induced to do so by the peculiar occasion, when the people were restored and returned to their possessions, and the slaves were set free. Since, then, this was the Jubilee, the pious king was induced to celebrate the passover with far greater splendor than was usual — nay, even to surpass David and Solomon. Again, although he reigned thirteen years afterwards, we do not read that he celebrated any passover with remarkable splendor. We do not doubt as to his yearly celebration; for this was customary. ( 2 Kings 23:23 .) From this we conclude that the celebration before us was extraordinary, and that the year was Jobel. But though it is not expressed in Scripture, it is sufficient for us that the Prophet reckoned the years according to the accustomed manner of the people. For he says, that this was “the fifth year of king Jehoiachin’s captivity :” who is called also Jehoiakim; for Jehoiakim succeeded Josiah, and reigned eleven years. The thirteen years which remain of Josiah’s reign and these eleven, make twenty-four. ( 2 Kings 23:36 .) Now, “his successor,” Jehoiachin, passed immediately into the hands of king Nebuchadnezzar, and was taken captive at the beginning of his reign, and reigned only three or four months. ( 2 Kings 24:8 .) After that, the last king, Zedekiah, was set up by the will of the king of Babylon. We see, therefore, that nine years are made up: add the space of the reign of Jehoiachin: so it is no longer doubtful as to the reckoning of “the thirtieth year” from the eighteenth of king Josiah. It is true that the Law of God was found during this year, ( 2 Chronicles 34:14 ,) but the Prophet here accommodates himself to the received rule and custom. We must now come to the intention of God in appointing Ezekiel as his Prophet. For thirty-five years Jeremiah had not ceased to cry aloud, but to little purpose. When, therefore, this Prophet Jeremiah was so occupied, God wished to give him a coadjutor. Nor was it but a slight relief when at Jerusalem Jeremiah became aware that the Holy Spirit was speaking through another mouth in harmony with himself; for by this means the truth of his teaching was confirmed. In the thirteenth year of Josiah, Jeremiah undertook the prophetic office: ( Jeremiah 1:2 :) eighteen years remain: add the eleven years of Jehoiakim, and it will make twenty.-nine: then add another year, and five more, and we shall have thirty-five years. This then was his hard province, to cry aloud continually for thirty-five years, to the deaf, nay, even to the insane. God, therefore, that he might succor his servant, gave him an ally who should teach the same things at Babylon which Jeremiah had not desisted from proclaiming at Jerusalem. He profited not only the captives, but also the rest of the people who still remained in the city and the land. As far as the captives were concerned, this confirmation was necessary for them: for they had false Prophets there, as we learn from Jeremiah 29:21 ; there was Ahab the son of Kolaiah, and Zedekiah the son of Maaseiah; they proudly boasted that they were endued with the Spirit of revelation; they promised the people marvels, they derided the softness of those who had left their country, they said that they were determined to fight to the very last, and to run the risk of their lives rather than voluntarily give up the inheritance of divine promise. In this way they insulted the captives. After this there was Shemaiah the Nehelamite, ( Jeremiah 29:24 ,) who wrote to the high priest Zephaniah, and reproached him for being careless and negle

Pericope (part_of)

절 (explains)

bible-text/ezk-1-1

Source

선지자는 여호야긴이 자발적으로 바벨론 왕에게 항복하여 그의 어머니와 함께 포로로 끌려간 지 5년째에 교사의 직분에 부름 받았음을 볼 수 있다. "삼십 년"이라는 표현에 대해 대부분의 주석가들은 갈대아 역자를 따라 율법 책의 발견으로부터 연대를 계산한다. 이 해가 요시야 왕 재위 18년임은 분명하지만, 나는 이 견해를 따르지 않는다. "삼십 년"이라는 문구는 너무 모호하고 억지스러울 것이기 때문이다. 유대인들이 희년을 기점으로 연대를 계산하는 것이 일반적인 관습이었음은 의심할 여지가 없다. 따라서 나는 이 삼십 년이 희년으로부터 계산된 것이라고 의심하지 않는다. 이 견해가 새로운 것도 아니다. 제롬도 이를 언급하지만 반대 의견에 이끌려 완전히 거부한다. 그러나 유대인들이 이 계산 방법을 사용하고 희년에서 출발점을 삼았던 것이 확실하므로, 이것이 "삼십 년"을 가장 잘 설명한다. 이렇게 요시야 왕 18년에서 삼십 년을 계산하면 의심할 여지가 없다. 또 이 해에 하나님의 율법 책이 발견된 것도 사실이지만, 선지자는 여기서 받아들여진 관례와 관습에 자신을 맞춘다.

이제 하나님이 에스겔을 선지자로 세우신 의도로 나아가야 한다. 예레미야는 35년 동안 쉬지 않고 외쳤지만 거의 효과가 없었다. 그러므로 예레미야가 이렇게 분주할 때, 하나님은 그에게 동역자를 주기를 원하셨다. 예루살렘에서 예레미야가 자신과 같은 내용을 다른 입을 통해 성령이 말씀하심을 알게 될 때, 이는 결코 작은 위로가 아니었다. 이로써 그의 가르침의 진리가 확인되었다. 요시야 재위 13년에 예레미야가 예언직을 맡았는데, 18년이 남았다. 여기에 여호야김의 11년을 더하면 29년이 된다. 그리고 1년을 더하고 다시 5년을 더하면 35년이 된다. 이것이 그의 힘든 직무였다. 35년 동안 귀먹은 자들, 아니 오히려 제정신이 아닌 자들에게 계속 외쳐야 했던 것이다. 그러므로 하나님은 자신의 종을 돕기 위해 예루살렘에서 예레미야가 선포한 것과 동일한 것을 바벨론에서 가르칠 조력자를 주셨다. 이것은 포로들뿐 아니라 도시와 땅에 남아 있던 나머지 백성에게도 유익을 주었다.

원주석

3절 카드 ↗

He does not repeat the copula which was placed at the beginning of the first verse, and we may perhaps wonder why the book should begin with a copula: for when he says, “and it came to pass,” it seems to denote something going before it, and it seems out of place when nothing precedes it. But probably an oblique antithesis or comparison is intended between those prophecies which had flourished for a long period at Jerusalem, which was their peculiar and genuine scat, and that which was arising in Chaldea; as if he would say, “even among Chaldaeans,” for the particle ו , vau, is often used in the sense of גם , gam, “even.” The sense therefore is, after God had exercised his servants even to weariness, since many prophets had discharged their duties at Jerusalem, now at length he speaks in Chaldea. He says, therefore, “the word of the Lord came unto him.” I know not why some dream that Jeremiah is here called “Buzi,” unless because it was a foolish persuasion of the Jews, that the father of a prophet is never mentioned unless he were a prophet himself. Their ignorance is proved on other occasions, and here surely their curiosity is shameful, since they decide this Buzi to be a prophet, and because they know of no one else, they fix on Jeremiah: as if it were probable, that when the father was left at Jerusalem, the son was an exile, which is entirely conjectural. But because he was a priest;, so he says, “the son of Buzi . ” Our Prophet ought to have some reputation, for if he had been of plebeian obscurity, he would scarcely have been listened to. The priestly dignity, then, availed something towards securing attention. Now he expresses what I have previously mentioned, in the land of Chaldea, as if he had said: although God has not been accustomed to raise up prophets in lands so distant and polluted, yet now his rule is changed, for even among the Chaldeans is one endued with the prophetic spirit. And the particle שם , illic, “there,” is emphatically added, “was there upon him,” says he. For otherwise the Jews would have dreaded Ezekiel, as if he were a monster, when they found that the word of God had proceeded from Chaldea. “What,” say they, “will God pollute and contaminate his doctrine, by its springing up from such a place as that? Who are the Chaldeans, that God should erect his seat there? Mount Zion is his dwelling-place: here he is worshipped and invoked. Here must his lamp burn of necessity, as he has often witnessed by his prophets.” To such taunts the Prophet; replies: God has begun to speak in Chaldea — there his power is conspicuous: “The word of the Lord is come unto me; for we know that God alone is to be heard, and that prophets are only to be attended to, as far as they utter what proceeds from him.” Hence it is required that all teachers of the Church should first have been learners, so that God alone may retain his own rights, and be the only Lord and Master. As then supreme authority resides in God alone, when prophets desire to be heard, they profess not to offer their own comments, but faithfully to deliver a message from God. Thus also our Prophet. I touch these points rather lightly now, as I have treated them more at length elsewhere. At length he adds, the hand of the Lord was upon him Some explain the word “hand” by “prophecy,” but this seems to me weak and poor: I take “hand” to mean divine power, as if Ezekiel had said that he was endued with divine power, so that it should be quite clear that he was chosen a Prophet. The hand of God, then, was a proof of new favor, so that Ezekiel might subject; to his own sway all the captives, since he carried with him the authority of God. This may also be referred to the efficacy of his doctrine. For the Lord not only suggests words to his servants, but also works by the secret influence of his Spirit, and suffers not their labors to be in vain. The passage then may be received in this sense. But since the Prophet only assumes to himself what was necessary, and so claims for himself the position and standing of a Prophet, so when he uses the word “hand,” I do not doubt his meaning to be an inward operation. There is, it is admitted, an inward efficacy of the Holy Spirit when he sheds forth his power upon hearers, that they may embrace a discourse by faith, so also if all hearers were deaf, and God’s word should evaporate as smoke, yet there is an intrinsic virtue in the prophecies themselves: Ezekiel points out this as given to him by God. Here I shall finish, because I should be compelled to break off directly, and we shall be coming to the vision, which is the most difficult of all. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-3

Source

선지자는 첫 번째 절 시작에 있던 접속사를 반복하지 않는다. 왜 책이 접속사로 시작하는지 의아할 수도 있다. 그러나 아마도 예루살렘에서 오랫동안 번성했던 예언들과 갈대아에서 일어나는 예언 사이의 암묵적인 대조나 비교가 의도된 것 같다. 마치 "갈대아인들 사이에서도"라고 말하는 것처럼, 히브리어 접속사 바브는 종종 "심지어"라는 의미로 사용된다. 따라서 의미는, 하나님이 자신의 종들을 지치도록 사용하신 후, 많은 선지자들이 예루살렘에서 직무를 다했으므로, 이제 마침내 갈대아에서 말씀하신다는 것이다.

그는 "여호와의 말씀이 그에게 임하였다"고 말한다. 어떤 이들은 "부시"를 예레미야로 보려 하는데, 이는 부적절하다. 그가 제사장이었다고 말한다. 선지자는 어느 정도 명성이 있어야 했는데, 만약 평민 출신이었다면 거의 들으려 하지 않았을 것이다. 제사장의 위엄이 이 점에서 어느 정도 도움이 되었다.

이제 그가 이전에 언급한 것을 표현한다. "갈데아 사람의 땅에서"라고 말하는데, 마치 "하나님이 이처럼 멀고 더러운 땅에서 선지자들을 세우는 것이 관례가 아니었으나, 이제 그 규칙이 바뀌었다. 갈데아인들 가운데도 예언의 영을 받은 자가 있기 때문이다"라고 말하는 것 같다. 그리고 "거기서"라는 강조적 표현이 덧붙여진다. 그렇지 않으면 유대인들은 에스겔을 마치 괴물처럼 두려워했을 것이다. 그들은 "하나님이 그런 곳에서 나온 교리를 더럽히고 오염시키겠는가? 갈데아인들이 누구이기에 하나님이 거기에 자리를 세우겠는가?"라고 말했을 것이다. 이 비웃음에 대해 선지자는 답한다. "하나님이 갈데아에서 말씀하시기 시작하셨으니 거기서 그분의 능력이 나타난다. 여호와의 말씀이 내게 임하였다."

마지막으로 그는 "여호와의 손이 그 위에 있었다"고 덧붙인다. 어떤 이들은 "손"을 "예언"으로 설명하지만, 나는 이것이 너무 약하다고 생각한다. 나는 "손"을 신성한 능력으로 이해한다. 에스겔이 하나님의 능력으로 충만하여 그가 선지자로 선택되었음이 분명하다고 말한 것처럼이다. 하나님의 손은 새로운 은혜의 증거였으므로, 에스겔이 하나님의 권위를 지니고 있어서 모든 포로들이 그에게 복종할 수 있었다. 이것은 또한 그의 가르침의 효력으로도 이해될 수 있다. 주님은 자신의 종들에게 말씀만 주실 뿐 아니라, 그분의 영의 은밀한 영향으로 역사하시어 그들의 수고가 헛되지 않게 하신다.

원주석

4절 카드 ↗

We must first consider the intention of this Vision. I have no doubt but that God wished first to invest his servant with authority, and then to inspire the people with terror. When therefore a formidable form of God is here described, it. ought first to be referred to reverence for the teaching conveyed; for, as we have remarked before, and shall further observe as we proceed, the Prophet’s duty lay among a hard-hearted and rebellious people; their arrogance required to be subdued, for otherwise the Prophet had spoken to the deaf. But God had another end in view. An analogy or resemblance is to be held between this vision and the Prophet’s doctrine. This is one object. Then as to the vision itself, some understand by the four animals the four seasons of the year, and think that the power of God in the government of the whole world is here celebrated. But that sense is far-fetched. Some think that the four virtues are represented — because, as they say, the image of justice is conspicuous in man, that of prudence in the eagle, of fortitude in the lion, of endurance in the ox. Yet although this is a shrewd conjecture it has no solidity. Some take the contrary view, and think that four passions are here intended, viz. fear and hope, sorrow and joy. Some think that three faculties of the mind are denoted. For in the soul, τὸ λόγικον , is the seat of reason; θύμικον , that of the passions; ἐπιθυμήτικον , that of the lusts; and συντέρεσις that of the conscience. But these guesses are also puerile. It was formerly the received opinion, that under this figure were depicted the four Evangelists: they think Matthew was compared to a man, because he begins with the generation of Christ; Mark to a lion, because he begins at the preaching of John; Luke to an ox, because he begins his narrative by mentioning the priesthood; and John to an eagle, because he penetrates, as it were, to the secrets of heaven. But in this fiction there is no stability, for it would all vanish if it were to be properly examined. Some think it a description of the glow of God in the Church, and that the animals are here to be taken for the perfect who have already made greater progress in faith, and the wheels for the weak and undisciplined. But they afterwards heap together many trifles, which it is better to bury at once, and not take up our time ill refuting them. All these, then, I reject; and now we must see what the Prophet really does mean. I have already said, that it was the Almighty’s plan, when he gave commands to his Prophet so to honor him, that his doctrine should not be open to contempt. But the special reason which I touched upon must be considered — viz.: that God shortly points out by this symbol, for what purpose he sends his Prophet. For the visions have as great a likeness to the doctrine as possible. For this reason, in my opinion, Ezekiel says , behold! a whirlwind came out of the north The people had already experienced the vengeance of God, Mien he had used first the Assyrians and then the Babylonians to chastise them. Jeconiah, as we have seen, had gone into voluntary exile. The Jews thought that they would still have a quiet home in their city and country, and laughed at the simplicity of those who had so quickly gone into exile. The Prophet therefore says, that he saw a stormy wind from the north This rush of the wind or tempest ought to be referred to the judgment of God: for he wished to strike terror into the Jews, that they should not grow torpid in their security. After he has spoken concerning the storm or tempest, he adds — I saw four living creatures and four wheels connected together, to signify that their motion had not originated from chance but from God. These two things ought to be joined together, viz.: that the storm sprang up out of the north, and that God, the author of the storm, was beheld upon his throne. But in the meanwhile, that God’s majesty might the Jews, he says — I saw four living creatures and four wheels connected together By the four living’ creatures he understands cherubim: and we have no need of any other explanation, for he explains it so in chapter 10., when he saw God in the temple, the four living creatures were under his feet, and he says they are cherubim. Now we must see why four animals are here enumerated, when two cherubim only embraced the Ark of the Covenant; and next, why he describes four heads to each: for if he wished to accommodate his language to the rites of the Sanctuary, why did he not place two cherubim, with which God was content? ( Exodus 20:18 ;) for he seems here to depart from the command of God himself: ( Numbers 7:89 ) now, four heads and round feet, do not suit the two cherubim by whom the Ark of the Covenant was surrounded. But the solution is at hand: the Prophet so alludes to the Sanctuary, or, at the same time, to bend his discourse to the rudeness of the people. For their religion had become so obsolete, and their contempt of the law so great., that the Jews were ignorant of the use of tie Sanctuary; then they so worshipped God as if he were at a distance from them, and entirely rejected his providential care over human affairs. Here, then, we see how gross was their stupor, so that though often stricken, they never were aroused. Because the Jews were thus completely torpid, it became needful to propose to them a new form, and so the Prophet chooses half of it from the Sanctuary itself, and assumes the other half, as it was required for so rude a people; although he did not manufacture anything out of his own mind, for I am now speaking of the counsel of the Holy Spirit. God was, therefore, unwilling to drive the Jews away from the sanctuary, for that was the foundation of all right understanding of truth, but because he saw that the legal form was not sufficient, he therefore added a new supply, and as he gave each cherub four heads, so he wished their number to be four. With regard to their number, I doubt not that God wished

Pericope (part_of)

절 (explains)

bible-text/ezk-1-4

Source

먼저 이 환상의 의도를 생각해야 한다. 하나님이 여기서 먼저 자신의 종에게 권위를 부여하고, 다음으로 백성을 두려움으로 감동하게 하기를 원하셨다는 것을 나는 의심하지 않는다. 하나님의 무서운 형상이 여기서 묘사될 때, 이것은 먼저 전달되는 가르침에 대한 경외와 연관되어야 한다. 선지자의 직무는 완고하고 반역적인 백성 가운데 있었으며, 그들의 교만을 꺾지 않으면 선지자는 귀먹은 자들에게 말하는 것이었기 때문이다. 그러나 하나님은 또 다른 목적도 가지고 계셨다. 이 환상과 선지자의 교리 사이에는 유사성이나 닮음이 있어야 한다.

환상 자체에 대해서, 어떤 이들은 네 생물이 한 해의 네 계절을 나타내며 전 세계의 통치에 나타난 하나님의 능력을 찬양하는 것이라고 이해한다. 그러나 그 의미는 억지스럽다. 어떤 이들은 네 가지 덕목이 나타난다고 생각한다. 또 어떤 이들은 공포·소망·슬픔·기쁨의 네 가지 감정이라고 생각한다. 어떤 이들은 마음의 세 가지 능력이 나타난다고 생각한다. 이전에는 이 형상 아래 네 복음서 기자가 묘사된다고 생각하는 것이 일반적이었다. 그러나 이 모든 것을 나는 거부하며, 이제 선지자가 실제로 무엇을 의미하는지 살펴보아야 한다.

나는 이미 전능자의 계획이 선지자에게 명령하여 그를 높임으로써 그의 교리가 경멸에 노출되지 않게 하려는 것이었다고 말했다. 그러나 내가 언급한 특별한 이유도 고려해야 한다. 즉 하나님이 이 상징으로써 선지자를 어떤 목적으로 보내시는지를 간략히 보여주신다는 것이다. 환상들은 교리와 최대한 닮아 있기 때문이다.

이런 이유로 내 생각에 에스겔은 "보라, 북쪽에서 폭풍이 왔다"고 말한다. 백성은 이미 하나님의 심판을 경험했다. 여고니야는 우리가 본 것처럼 자발적으로 유배를 갔다. 유대인들은 자신들이 도시와 땅에 조용하게 살 수 있을 것이라고 생각하며, 그처럼 빨리 포로로 간 사람들의 어리석음을 비웃었다. 그러므로 선지자는 그가 북쪽에서 폭풍이 들이치는 것을 보았다고 말한다. 이 거센 바람이나 폭풍우는 하나님의 심판으로 이해되어야 한다. 그는 유대인들을 두려움으로 치려 하셨으니, 그들이 안일함 속에 게을러지지 않도록 하기 위함이었다.

폭풍에 대해 말한 후, 그는 덧붙이기를, 나는 네 생물과 함께 연결된 네 바퀴를 보았다고 한다. 이는 그것들의 움직임이 우연에서 비롯된 것이 아니라 하나님으로부터 비롯됨을 의미하기 위함이다. 이 두 가지가 함께 연결되어야 한다. 즉 폭풍이 북쪽에서 일어났고, 폭풍의 창시자이신 하나님이 보좌 위에 계심을 보았다는 것이다. 이 네 생물은 그룹임을 우리는 안다. 이것은 다른 설명이 필요 없는데, 선지자 자신이 10장에서 그것을 설명하기 때문이다. 왜 두 그룹만 언약궤를 감싸고 있는데 네 동물이 열거되는지 물을 수 있다. 그러나 해결책은 가까이 있다. 선지자는 성소를 암시하면서도, 백성의 무지함에 맞게 말을 굽히는 것이다. 그들의 종교가 너무 폐물이 되었고 율법에 대한 경멸이 너무 심하여 유대인들은 성소의 용도를 몰랐기 때문이다. 하나님은 유대인들이 성소를 완전히 떠나기를 원하지 않으셨다. 그것이 모든 진리의 바른 이해의 기초였기 때문이다. 그러나 법적인 형식으로는 충분하지 않다는 것을 아시고, 새로운 보충을 더하셨다.

원주석

5절 카드 ↗

I have already explained why God showed four angels to his Prophet under the form of four animals. It was necessary to turn a little aside from the sanctuary, since the whole legal worship was obnoxious to the profane. God therefore descends, as it were, from heaven, and appears familiarly on earth, as if he would say that he reigned not only above among his angels, but that he exercised his power here, because angels are engaged on earth, and are connected with all regions of the globe; and the conclusion is, that God’s providence is everywhere diffused. He says, these animals have the likeness of a man, which does not seem in accordance with the rest of the context. He will immediately say that each animal had four heads, then that their feet were round or like those of a calf, as some interpret it: but here he says they have the form of a man, and the solution is, that the first feet are like those of a man, although in some respects different; nor is it doubtful that cherubim were beheld by the Prophet as angels of God. Wings also do not suit human nature, but he means, that they had the usual human stature: although they are not entirely like human beings, yet there is much likeness in their general appearance: and now we understand why it is said that the likeness was human return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-5

Source

나는 이미 하나님이 왜 네 동물의 형태로 자신의 선지자에게 네 천사를 보여주셨는지 설명했다. 하나님은 이 땅에서 왕 노릇 하실 뿐 아니라 천사들이 땅에서 일하며 지구 전 지역과 연결되어 있기 때문에 그분도 여기서 권능을 행사하신다는 것을 말씀하시기 위해 하늘에서 내려오신 것처럼, 친근하게 땅에 나타나신다. 그 결론은 하나님의 섭리가 모든 곳에 퍼져 있다는 것이다. 그는 이 생물들이 사람의 형상과 유사하다고 말한다. 이것은 나머지 문맥과 어울리지 않는 것처럼 보인다. 그는 곧 각 동물이 네 얼굴을 가졌다고 말하고, 그들의 발은 둥글거나 어떤 이들이 해석하는 것처럼 송아지 발 같다고 말한다. 그러나 여기서 그는 그들이 사람의 형태를 가졌다고 말한다. 해결책은, 첫 번째 발이 사람의 발 같지만 어떤 면에서는 다르다는 것이다. 그룹이 하나님의 천사로 선지자에게 나타났다는 것은 의심할 여지가 없다. 날개도 인간 본성에 맞지 않지만, 그는 그들이 보통의 사람 키를 가졌음을 의미한다.

원주석

6절 카드 ↗

He now comes to the heads and wings themselves. Many suppose that each animal had four heads, and then that four appearances belonged to each head; others extend the wings much further, because they assign four wings to each of the four heads, and others even sixteen; but this does not seem in accordance with the Prophet’s words. He simply says each had four heads, and then four wings. The wings and the heads correspond; but one animal was endowed with only four heads, and so I do not think that it had more than four wings, which will again be evident from the context. He adds afterwards — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-6

Source

이제 그는 얼굴들과 날개들 자체에 대해 다룬다. 많은 이들은 각 동물이 네 개의 얼굴을 가졌고, 각 얼굴에 네 가지 모습이 속한다고 가정한다. 그러나 그것은 선지자의 말과 맞지 않는 것 같다. 그는 단순히 각각이 네 얼굴을 가졌다고 말하고, 네 날개를 가졌다고 말한다. 날개와 얼굴은 상응한다. 그러나 한 동물은 단지 네 얼굴을 가졌으며, 따라서 나는 그것이 네 개 이상의 날개를 가졌다고 생각하지 않는다. 이것은 문맥에서도 다시 분명해질 것이다.

원주석

7절 카드 ↗

This seems added by way of explanation. Since Ezekiel has spoken of their human form, he adds that their feet were straight, although he calls them round or like those of a calf. I refer the straightness not to the feet only but also to the legs. It is therefore just as if he had said that these animals stood as men do. For we differ from the brutes, who look down towards the ground. As the poet appositely remarks, when he commends the singular favor which God has conferred upon man, Man looks aloft, and with erected eyes Beholds his own hereditary skies. (28) The Prophet now signifies the same thing, when he says that the animals had straight feet. He asserts that they had not anything akin to brutes, but rather to the appearance or likeness of man. He says that their feet were round, and this seems to indicate their agility or the variety of their movements, as if he had said that their feet were not confined, to any one direction, but wherever God impels them they move easily, since their feet are round. If any of us wishes to turn either to the right or the left, he will feel himself to be contending with nature, if he attempt at the same time to walk backwards; if however his feet were round, or of the form of calves’ feet, he could easily move in any direction. Agility of this kind then seems pointed at in the animals. As to the sparks which shone like polished brass or steel, we know that this similitude often occurs in Scripture, for whenever God wishes to render his servants attentive, he proposes new figures which may excite their admiration. This very thing happened to our Prophet, because if the usual fleshy color had appeared in these animals, this perhaps would have been neglected: even the Prophet had not considered the meaning of the vision with sufficient attention. But when he saw the glistening thighs and sparks shining in every direction, as if from polished steel, then he was compelled to apply his mind more attentively to this vision, Now, therefore, we see why he says that the appearance of the legs was like polished steel, and that sparks glittered on them (28) Os homini sublime , etc. — Ovid Metam. 1 Dryden. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-7

Source

이것은 설명으로 덧붙여진 것 같다. 에스겔이 그들의 인간적인 형태에 대해 말한 후, 그는 발이 곧으며 그것들을 둥글거나 송아지 발 같다고 부른다는 것을 덧붙인다. 나는 곧음을 발에만이 아니라 다리에도 적용한다. 따라서 이것은 마치 이 동물들이 사람처럼 서 있다고 말하는 것과 같다. 우리는 짐승과 다른데, 짐승은 땅을 향해 내려다본다. 시인이 하나님이 사람에게 주신 특별한 은혜를 찬양할 때 적절하게 표현한 것처럼, "사람은 하늘을 쳐다보며 그의 얼굴을 들어 하늘을 바라본다." 선지자는 지금 동물들이 곧은 발을 가졌다고 말할 때 동일한 것을 의미한다. 그들이 짐승과 유사한 것이 없고, 오히려 사람의 모습이나 형태와 유사하다는 것이다. 그는 그들의 발이 둥글다고 하는데, 이것은 그들의 민첩함이나 움직임의 다양성을 가리키는 것 같다. 마치 그들의 발이 어느 한 방향에 제한되지 않아서, 하나님이 어디로 밀어내든지 쉽게 움직일 수 있다고 말하는 것처럼이다. 빛나는 놋쇠 같은 빛에 대해서는, 이 유사성이 성경에 자주 나온다는 것을 안다. 하나님이 자신의 종들을 충분히 주의하게 하려 할 때마다, 그분은 그들의 감탄을 일으킬 수 있는 새로운 형상을 제시하신다.

원주석

8절 카드 ↗

Now the Prophet says: hands were under their wings Since hands are the principal instruments of action, we know that all actions are often denoted by this word: whence hands, either pure or defiled, signify the works of men either clean or unclean. When the Prophet says that the animals were endowed with hands, he signifies that they were ready for the performance of any duty enjoined upon them: for he who is without hands lies useless, and cannot execute any work. Therefore that the Prophet may express angelic vigor, he says that they had hands. This also refers to their human figure, but hands denote something peculiar: namely, that they have such agility that they can execute every commandment of God. For he says: they were under their wings, by which words he signifies, that the angels have no motions in themselves, so that they cannot be carried where they please, except they are divinely impelled, and their every action guided by the will of God. For without doubt by wings, as in this place so in others, we must understand something more than human, Since therefore the wings, with which the animals are clothed, signify nothing else but the secret instinct of God, it follows, that hands hidden under the wings denote nothing else than that angels do not move, as we say, intrinsically, but are impelled from without, namely, by the power of God himself: hence they are not carried about rashly hither and thither, but all their actions are governed by God, since he bends and directs them whithersoever he pleases. This is the reason why the Prophet says that he saw hands on the animals, and then that those hands were under their wings He repeats again, they had faces, and four wings to them The use of the phrase four sides is worthy of notice, just as if he had said that the animals have the power of acting equally in all directions, not that they had four hands each, although at first sight this may appear to be the meaning of the words on four sides, or in each corner, but it simply means that the hands so appeared on the animals, that they were ready for action whensoever God wishes to impel these animals. Now follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-8

Source

이제 선지자는 날개 아래에 손이 있었다고 말한다. 손이 행동의 주요 도구이므로, 우리는 모든 행동이 종종 이 단어로 표현됨을 안다. 선지자가 동물들이 손을 갖추었다고 말할 때, 그는 그들이 명령받은 어떤 의무든 수행할 준비가 되어 있다는 것을 의미한다. 손이 없는 자는 게으르게 누워 아무 일도 할 수 없기 때문이다. 그러므로 선지자는 천사의 활기를 표현하기 위해 그들이 손을 가졌다고 말한다. 이것은 또한 그들의 인간적인 형태와 관련되지만, 손은 특별한 무언가를 나타낸다. 즉 그들이 하나님의 모든 명령을 실행할 수 있을 만큼 민첩하다는 것이다.

그는 그것들이 날개 아래 있었다고 말하는데, 이 말로써 천사들이 자체적인 움직임이 없어서, 신성하게 추진되지 않는 한 원하는 곳으로 옮겨갈 수 없으며, 모든 행동이 하나님의 뜻에 의해 인도된다는 것을 의미한다. 날개는 분명히 하나님의 은밀한 본능을 나타내기 때문에, 날개 아래 숨겨진 손은 천사들이 내적으로 움직이는 것이 아니라 외적으로, 즉 하나님 자신의 능력에 의해 추진된다는 것을 의미한다. 따라서 그들은 이리저리 경솔하게 옮겨가지 않고, 그들의 모든 행동이 하나님에 의해 통치되며, 그분이 원하시는 곳으로 그들을 구부리고 이끄신다.

원주석

9절 카드 ↗

He says the wings were conjoined, which he soon more clearly explains: for he will say that the wings were joined together, and that two were so extended that they clothed or ruled the whole body: but here he touches shortly upon what he will soon treat more at length. Their wings then were so joined together that one touched the other: and afterwards he adds, they so went forward that they did not return; and he seems to contradict himself when he afterwards says the animals ran like lightning and then returned: but these two things are not inconsistent, for he will soon add the explanation: namely, that the animals so go forward that they proceed in a perpetual course towards their own end or goal, but it does not follow that they afterwards rest there. Therefore when the animals proceed, they do not turn aside in either one direction or another, nor do they turn back, but go straight on in their destined course afterwards, like lightning, yet they have different meetings: and what this means we have no time to explain now, but must defer it till tomorrow. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-9

Source

그는 날개들이 연결되었다고 말하는데, 그것을 곧 더 명확하게 설명한다. 두 날개가 연결되어 전체 몸을 덮었고, 다른 두 날개는 뻗어 있었다는 것이다. 그러나 여기서는 나중에 더 자세히 다룰 것을 짧게 언급한다. 날개들이 연결되어 하나가 다른 하나에 닿았다. 그 후에 그는 덧붙이기를, 그들이 돌이키지 않고 앞으로 나아갔다고 한다. 그는 뒤에 동물들이 번개처럼 달려가다가 돌아왔다고 말하므로 스스로 모순되는 것처럼 보인다. 그러나 이 두 가지는 일관성이 없지 않다. 곧 그 설명이 따를 것이다. 즉 동물들이 앞으로 나아갈 때 일정한 목표를 향해 계속 진행하지만, 그들이 거기서 쉰다는 것은 아니다.

원주석

10절 카드 ↗

He now comes down to the faces or countenances of the living creatures themselves. The face is properly used with reference to the whole body, but the Prophet only means the countenance. He says therefore that there was on the right as it were the face of a man and of a lion, and on the left, the face of an ox and of an eagle We explained yesterday why four heads and as many faces are ascribed to the angels of God, because so great was the dullness of the people, that they did not acknowledge the providence of God over all parts of the world. For we know that they were so intoxicated with foolish confidence, that they wished to hold God shut up as it were within a prison: for their temple was as it were God’s prison. Hence the Prophet shows how the providence of God shines over other parts of the world. But since there is vigor in animals, so for brevity’s sake he puts four remarkable species of animals. Yet one question remains, and that a difficult one, for in Ezekiel 10:14 , he puts a cherub for an ox. Some think, or at least reply, that it appeared at a distance the face of an ox, but nearer it was that of a cherub. All see that this is a sophistry, and because they cannot otherwise escape the difficulty, they have imagined that fiction, which has no firmness in it. Others think that cherub and ox are identical; but this may be refuted from many places, for cherubim have not the heads of oxen, as all very well know. I therefore have no doubt there was some difference in the second vision, when God appeared to his own Prophet in the Temple. It is called the same vision on account of the likeness, but it does not follow that all particulars were exactly the same. Nor ought this conjecture to be rejected, because when God made himself known to his servant in Chaldea, as I have said before, he wished to reprove the sloth of the people by this multiform image; but when he appeared a second time in the Temple, there it was something more divine. Hence therefore the variety, because each animal then bore the face of a cherub instead of that of an ox. Therefore, besides the stature of the whole body, there was a remarkable feature whence the Prophet could more easily and familiarly recognize these living-creatures to be cherubim or angels. This reason also seems to explain why God showed to his Prophet a form which approached more nearly to that of the sanctuary, and to the two cherubim who surrounded the ark. Besides, some think that the heads were so arranged, that the man’s head should look towards the east, and the opposite head towards the west. But it is scarcely to be doubted that the four faces had the same aspect, and turned their eyes in the same direction, there being on the right the two forms which we have mentioned of a man and a lion, and on the left, those of an ox and an eagle. Afterwards follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-10

Source

이제 그는 생물들의 얼굴 혹은 용모로 내려온다. 그는 오른쪽에 사람의 얼굴과 사자의 얼굴이, 왼쪽에 소의 얼굴과 독수리의 얼굴이 있었다고 말한다. 어제 우리는 왜 네 얼굴과 그만큼의 얼굴들이 하나님의 천사들에게 돌려지는지 설명했다. 왜냐하면 백성의 어리석음이 너무 심하여 세계 전체에 대한 하나님의 섭리를 인정하지 않았기 때문이다. 우리는 그들이 어리석은 자신감으로 너무 도취되어 하나님을 말하자면 감옥 안에 가두고 싶어했다는 것을 안다. 그들에게 성전은 하나님의 감옥이나 다름없었다. 따라서 선지자는 하나님의 섭리가 세계의 다른 부분들에서도 빛난다는 것을 보여준다.

에스겔 10장 14절에서는 소 대신 그룹을 넣는다는 어려운 문제가 있다. 이 차이는 내 생각에는 두 번째 환상과 첫 번째 환상 사이의 차이에서 온다. 그것이 유사함 때문에 같은 환상이라 불리지만, 모든 세부 사항이 정확히 같지는 않다. 하나님이 갈데아에서 자신의 종에게 처음 나타나셨을 때, 내가 말한 것처럼 이 다형상적인 이미지로 백성의 나태함을 책망하려 하셨다. 그러나 두 번째로 성전에서 나타나셨을 때, 거기서는 더 신성한 것이 있었다. 따라서 각 동물이 소의 얼굴 대신 그룹의 얼굴을 지닌 차이가 있다.

원주석

11절 카드 ↗

He says, that the faces as well as the wings were extended, because the four faces proceeded from one body. Here then the Prophet says, that they are not united together, so that a fourfold form could be seen on one head: there was the form of a man, and then that of a lion, as in one glass various forms sometimes appear, but each answers to its own original. So also the reader might mistake here, as if different faces belonged to the same head: hence the Prophet says, they were stretched forth or divided from above. Here he points out a diversity of heads, and as to the wings, he says they were extended, and, at the same time, shows the manner, viz., two joined or bound together, so that each animal was bound to its neighbor. The four living creatures were united by their wings: this the Prophet means; and as to the other wings, he says that they covered their bodies, and so we see some likeness between this vision and that vouchsafed to Isaiah, which he relates in his chap. 6. The reason why the rings were joined together upwards is sufficiently clear; because God has such different motions, and so agitates the earth, that the things which seem to be conflicting are most in unison. The joining, then, was upwards, that is, with respect to God himself, because on earth there often appears dreadful confusion, and the works of God, as far as we can understand them, appear mutually discordant: but whoever raises his eyes to heaven will see the greatest harmony between those things which have the appearance of opposition below — that is, as long as we remain upon earth, and in the present state of the world. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-11

Source

그는 얼굴들과 마찬가지로 날개들도 펼쳐졌다고 말한다. 선지자는 여기서 네 얼굴이 한 머리에서 나와 유리된 상태임을 설명한다. 날개들에 대해서는, 그것들이 펼쳐지고, 두 날개가 연결되어 각 동물이 그 이웃과 연결되었다고 말한다. 네 생물이 날개로 연결되었다는 것이 선지자의 의도이다. 다른 날개들에 대해서는 몸을 덮었다고 말하므로, 이 환상과 이사야서 6장의 환상 사이에 어느 정도 유사성이 있다. 날개들이 위로 연결된 이유는 충분히 명확하다. 하나님이 그처럼 다양한 움직임을 가지시며 땅을 그처럼 흔드시는데, 겉으로 충돌하는 것처럼 보이는 것들이 사실은 가장 조화롭다는 것이다. 연결은 위로, 즉 하나님 자신을 향해 있었다. 우리 눈에는 땅에서 종종 끔찍한 혼란이 나타나고, 우리가 이해할 수 있는 한 하나님의 역사들이 서로 충돌하는 것처럼 보이기 때문이다. 그러나 눈을 하늘로 들면, 아래서 반대처럼 보이는 것들 사이에서도 가장 큰 조화가 있음을 볼 것이다.

원주석

12절 카드 ↗

Here the Prophet repeats, that the movement of the living creatures was in each case directed towards, or in the direction of its face: and he will say the same again: nor is this repetition superfluous, since, as we said yesterday and must repeat again, mankind can scarcely’ be induced to ascribe glory to the wisdom of God. For we are so stupid, that we think that God mingles all things inconsiderately, as if he were in the dark. Since, therefore, the actions of God appear to us distorted, it is needful to repeat this clause, viz., that angels proceed straight forward, that is, are constrained to obedience. For the son who wishes to imitate his father, and the servant his master, is often agitated and at a loss what to do. Since then, something always appears confused in creatures, the Prophet diligently enforces that angels proceed in the direction of their face, that is, they tend at once to their goal, and decline neither to one side or the other. What he announces with regard to angels, ought to be referred to God himself; because his intention was not to extol angelic wisdom, but he sets them before us as God’s ministers, that we may perceive here one of the fundamental principles of our faith, viz., that God so regulates his actions, that nothing is with him either distorted or uncontrolled. He adds, wheresoever there was spirit for proceeding, they proceeded (36) Spirit is here used in the sense of mind or will: we know that it is often put metaphorically for wind, and also for the human soul, but here the will ought to be understood, and so the Prophet alludes to that very motion by which angels are borne along when God uses their assistance. Since, therefore, the vigor and swiftness of angels is so great that they fly like the wind, the Prophet seems to allude to this likeness. And what David says in the 104 th Psalm, “God makes the winds his ministers,” the Apostle, in the first chapter of the Hebrews, aptly applies to the angels themselves. This analogy then, will stand very well, viz., that the angels proceeded wherever their will bore them; and yet by this word the Prophet points out that secret motion by which God bends his angels as he pleases. In the meantime, he confirms what we have lately seen, that angels are not rashly driven in every direction, but have a definite end, because God, who is the fountain of all wisdom, works through their means. He says again, they so proceed as not to return, that is, that they do not deviate from their course, for he afterwards says, they do turn backwards. But it is easy to reconcile these statements, because it only signifies that their course was not abrupt. While, therefore, they are proceeding in one direction, they go forward until they finish their allotted space, and then they return like lightning. For God does not so fit his angels for one single work, and that they should rest ever afterwards, but daily, nay, every moment, he exercises them in obedience. Since, then, the angels are continually occupied, it is not wonderful that the Prophet says, that they go and return, and yet not return, which is explained by their not receding until they have discharged their duty. Lastly, this vision has no other meaning than to inform the Prophet that God does not desert his works in the middle of their course, as he says in Psalms 138:8 . Since, therefore, in the works of God, there is nothing unfinished or mutilated, the angels go forward, and finish their allotted space till the goal: they afterwards return like lightning, as he will shortly say. It follows: — (36) This rendering seems most in accordance with Calvin’s Interpretation, and is evidently better than Newcome’s, “whithersoever the Spirit was to go, they went.” The French reads, “ selon que l’esprit estoit pour cheminer, ils cheminoyent .” — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-12

Source

선지자는 생물들의 움직임이 각 경우에 얼굴의 방향으로 향해 있었다고 반복한다. 이 반복은 불필요하지 않다. 어제 우리가 말했듯이, 인류는 세계의 운영을 지혜의 영광으로 돌리도록 설득되기 어렵기 때문이다. 우리는 너무 어리석어서 하나님이 어둠 속에 있는 것처럼 모든 것을 무분별하게 섞는다고 생각한다. 하나님의 행위들이 우리에게 뒤틀린 것처럼 보이므로, 천사들이 곧게 앞으로 나아간다는, 즉 순종에 얽매여 있다는 이 구절을 반복해야 한다. 선지자는 이것을 천사의 지혜를 높이려는 것이 아니라, 우리 믿음의 근본적인 원리 중 하나를 인식하게 하려는 것이다. 즉 하나님이 자신의 행위들을 그처럼 규제하시므로, 그분에게 뒤틀리거나 통제되지 않는 것은 아무것도 없다는 것이다. 그는 덧붙이기를, 어디든지 영이 가려 하는 곳에 그들이 나아갔다고 한다. 영은 여기서 마음이나 의지의 의미로 사용된다. 선지자는 하나님이 천사들의 도움을 사용할 때 그들이 움직이는 움직임을 암시한다. 천사들의 활기와 신속함이 너무 커서 바람처럼 날기 때문이다. 그는 또한 방금 본 것을 확인한다. 즉 천사들은 경솔하게 이리저리 이끌리는 것이 아니라 확실한 목표를 가지는데, 모든 지혜의 샘이신 하나님이 그들을 통해 역사하시기 때문이다.

원주석

13절 카드 ↗

As I said yesterday, something divine ought to shine forth in this vision, because God set forth the face of a man and of an ox, of an eagle and of a lion, and in this he accommodates himself to the stupidity of the people, as I have said, and also to the capacity of the Prophet, because, as we are men, we cannot penetrate beyond the sky. God therefore bore in mind his Prophet, and all the pious, while, at the same time, he wished indirectly to reprove the people’s sluggishness. At the same time, if the face of a man had not been different from common forms, the vision had not excited such admiration in the mind of the Prophet. Hence something heavenly ought to be mixed with the earthly figures. This is the reason why the living creatures were like burning fire Now we begin to understand what this difference means; as when God appeared to Moses, if there had been nothing wonderful in it, Moses would not have thought that he was called by God, but he acknowledged God in the bush, because he saw that the bush was on fire and yet not consumed. ( Exodus 3:2 .) Then he began to be aroused, and to reflect within himself, that a divine vision was presented to him. The same is to be diligently observed in this place. And hence we gather, how humanely, nay, how indulgently, God deals with us. For, as on his part, he sees how small is our comprehension, so he descends to us: hence the faces of the living creatures, the stature of their body, and what we have formerly mentioned. Now, however, since he sees us torpid upon the ground, and lying there, as it were idle, so he raises us up: this is the meaning of what Ezekiel now says, viz., the appearance of the living creatures was like burning coals. And since coals taken out of the fire sometimes die out, he says the coals were burning. The Prophet would of necessity be moved when he saw that. the living creatures were not really such, that is, when he saw in the form of the animals something celestial, and exceeding the standard of nature, and even the senses of man: and this also ]s profitable to the rest of man.-kind. For when we read this vision we acknowledge what the Prophet narrates to be so evident, that God shines forth in it, and does not suffer his Prophet to doubt. Hence his teaching, which is marked by such certain proofs, is better confirmed to us. In the meantime, it is desirable to impress upon the memory what we said yesterday, that there is something terrific in this vision, since the people were hardened against all threats, nay, even blows themselves. For God had already inflicted severe judgments, not only on the kingdom of Israel, but on the city itself, and the whole land of Judah. Even the captives were champing their bits and roaring, because driven into exile, and, in the meantime, those who remained in the city thought that they were treated nobly. Wherefore such was their security, that it was necessary to put terrors before them, as we shall see a little while afterwards. And it is also said, the fire burned before God, where he not only wishes his own glory to be beheld by us, but where he wishes to strike fear, as he did at the promulgation of the law. ( Exodus 19:20 ) And David, in the 18 th Psalm, narrates that God appeared to him in this way when he was preserved by him: ( Psalms 18:8 :) doubtless he understands that God unfolded his formidable power against the unbelieving. So also in this place, he says, the appearance of the living creatures was like fiery and burning coals, and then he adds another image, that they were like lamps, which some explain as firebrands or burnt wood. But another opinion is more general, and more approved by me. The Prophet now expresses the form of the fire more dearly, viz., that the coals were like lamps For lamps send out their brightness to a distance, and seem to scatter their rays in every direction, like the sun when it shines through the serene air. On the whole, the Prophet means, that the fire was not obscure but full of sparks, and shows that rays were diffused like lighted lamps. Afterwards he says, they walked between the living creatures The Prophet sees, as it were, a fiery form amidst the living creatures themselves. Thus God wished to show the vigor of his own spirit in all actions, that we should not measure it in our manner, according to the depravity which is innate with us. For when we discourse concerning the works of God, we conceive what our reason comprehends, and we wish in some way to affix in our minds an image of God. But God shows, that when he works there is a wonderful vigor, as if fire were moving to and fro. Hence that vigor is incomprehensible to us. Afterwards he says, The fire was bright, and lightning issued from it This would affect the Prophet’s mind, when he saw fire glittering in an unaccustomed manner. We know that fire is often bright, especially when flame is added; but the Prophet here intends something very uncommon, as if he had said that the fire is not like that arising from lighted wood, but that it was resplendent, whence we may readily collect that God here sets before us his visible glory: and for the same reason he says, lightning issued from the fire Hence arises the splendor just mentioned, since lightning is mingled with the fire. But we know that lightning cannot be beheld without fear; for in a moment the air seems inflamed, just as if God would in some way or other absorb the world: hence the appearance of lightning is always terrible to us. He was unwilling, indeed, that his Prophet should be frightened, except as far as was needful to humble him. But, as I stated at the beginning, this vision was not offered to the Prophet for his private use, but that it might be useful to the whole people. Meanwhile the Prophet, as he was but human, had need of this preparation, that he might be humbled. For we always attribute something to pride, which renders our senses obtuse, so as to be incapable of the glory of God. Therefore when

Pericope (part_of)

절 (explains)

bible-text/ezk-1-13

Source

내가 어제 말했듯이, 이 환상에 신성한 무언가가 빛나야 한다. 하나님은 사람의 얼굴과 소의 얼굴, 독수리와 사자의 얼굴을 드러내셨다. 이것으로 그는 자신을 백성의 어리석음에 맞추셨고, 선지자의 능력에도 맞추셨다. 우리는 사람으로서 하늘 너머를 꿰뚫어 볼 수 없기 때문이다. 그러나 만약 이 동물들의 얼굴이 일반적인 형태와 다르지 않았다면, 이 환상은 선지자의 마음에서 그런 감탄을 불러일으키지 못했을 것이다. 따라서 땅의 형상들에 하늘의 것이 섞여야 했다.

그래서 생물들이 불타는 불 같았다고 말한다. 하나님이 모세에게 나타나셨을 때, 거기에 놀라운 것이 없었다면 모세는 자신이 하나님께 부름 받는다고 생각하지 않았을 것이다. 그러나 가시나무가 불타면서도 타지 않는 것을 보고 하나님을 알아보았다. 그와 같이 이 환상에서도 같은 것을 부지런히 살펴야 한다. 여기서 우리는 하나님이 우리와 얼마나 인간적으로, 아니 얼마나 관대하게 대하시는지를 안다. 그분은 한편으로 우리의 이해력이 얼마나 작은지 보시므로 우리에게 내려오신다. 그러나 그분은 우리가 땅 위에서 게으르게 누워 있음을 보시므로, 우리를 일으키신다. 그 의미는 생물들의 모습이 불타는 석탄 같았다는 것이다. 나중에 그는 석탄이 타고 있었다고 말한다. 불 사이에서 마치 이동하는 것처럼 불빛의 모습이 있었다. 그는 이를 타오르는 석탄 같다고 말하고, 이어서 그것이 등불 같다고 덧붙인다. 등불은 빛을 멀리까지 보내고 빛줄기를 사방으로 흩어주는 것처럼 보이기 때문이다. 선지자는 전체적으로 이 불이 어둡지 않고 불꽃으로 가득하며, 마치 타오르는 등불처럼 빛줄기가 퍼진다고 보여주고자 한다. 이어서 그는 그것들이 생물들 사이에서 움직였다고 말한다. 선지자는 생물들 한가운데에서 말하자면 불타는 형상을 본다.

원주석

14절 카드 ↗

Here the Prophet explains more clearly what would otherwise be obscure. He says that the living creatures ran, and returned like lightning: by which words he doubtless signifies their amazing swiftness. For lightning (as Christ uses that comparison when he speaks of his own Advent — Matthew 24:27 ) goes forth from one part of the world and penetrates instantly to the opposite. Since, then, the swiftness of lightning is so great that it reaches in a moment through the immensity of heaven, for this reason the Prophet says , the living creatures ran, and returned like lightning: as if he had said, in whatever direction God wishes to impel them, they were ready to obey; as we have formerly said, angels are at hand to obey the commands of God: but we cannot comprehend the extreme swiftness of their course, unless by this comparison of lightning. Now we see how well these two things agree, that they did return and yet did not: they did not return until they had arrived, as I have already said, at the goal, because, although many hindrances occur, yet God breaks through them, so that they never interrupt his actions. The devil, indeed, by his obstacles, endeavors to compel God to recede; but here the Prophet shows that when God determines anything, the angels are ready to govern the world, and that they have so much vigor in them, that they go on constantly to the end, as far as God inspires them with his own power. Afterwards it follows — return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-14

Source

선지자는 여기서 그것이 달리 모호할 수 있는 것을 더 명확하게 설명한다. 그는 생물들이 번개처럼 달려가다가 돌아왔다고 말한다. 이로써 그는 의심할 여지 없이 그들의 놀라운 속도를 의미한다. 번개가 (그리스도가 자신의 재림을 말씀하실 때 이 비유를 사용하신 것처럼) 세상의 한 부분에서 나와 즉시 반대편으로 침투하기 때문이다. 그러므로 번개의 속도가 너무 커서 하늘의 광활함을 순식간에 통과하므로, 선지자는 생물들이 번개처럼 달려갔다가 돌아왔다고 말한다. 마치 "하나님이 원하시는 어떤 방향으로든 추진하시면, 그들은 즉시 순종한다"고 말하는 것 같다. 천사들은 항상 하나님의 명령에 순종할 준비가 되어 있다. 그러나 그들의 달리는 극도의 속도는 번개의 이 비유 외에는 이해할 수 없다.

원주석

15절 카드 ↗

Now the Prophet descends to the wheels which were joined to the living creatures. Each had a double wheel, as we shall see afterwards — that is, one wheel rolling upon another. The Prophet did not notice at one glance that the wheels stood near the living creatures, and this is occasioned by the magnitude of the vision. For although he was attentive, and God doubtless gave him understanding by his Spirit, and although he was taken up, as it were, into heaven, yet inasmuch as he could not at once embrace so great a vision he was convicted of infirmity. Then this wonderful secret was set before him, that he might attend to the whole spectacle with greater reverence. He says, therefore, when he had fixed his eyes upon the living creatures, immediately the wheels appeared He uses indeed the singular number, but afterwards declares, there were four wheels. And now he removes all doubt: behold, says he, one wheel — how one wheel? thus, near each living creature, at right angles, at the face of each (39) We see, then, that there was a wheel to each animal: this is easily gathered from the Prophet’s words. I explained yesterday what God meant to represent to his servant and to us by these wheels: namely, the changes which constantly occur in the world. For if we consider what the condition of the world is, we may correctly compare it to a sea, and even a tempestuous one. For as the sea is subject to opposite winds, and hence storms are excited, so also since there is nothing firm or calm in the world, its condition is a perpetual change like the turning of a wheel. The wheels stood near the Angels, because the world is governed by the secret inspiration of God. When all things seem to roll round by a blind and rash chance, yet God has his servants who regulate all their motions, so that nothing is confused, nothing discomposed. This, then, is the reason why the wheels went forward and stood near the Angels, as he immediately repeats again. Now follows — (39) Latin, ad quatuor adfaciem cujusque , by which Calvin seems to mean that each wheel intersected another at right angles, the four spherical parts thus becoming four faces or sides. The French translation has in the text aux quatre , and in the comments a quatre a la face d’ un chacun return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-15

Source

이제 선지자는 생물들과 연결된 바퀴들로 내려온다. 각각은 우리가 나중에 볼 것처럼 이중 바퀴를 가졌다. 즉 다른 위에 하나의 바퀴가 구르는 것이다. 선지자는 바퀴들이 생물들 가까이에 있었다는 것을 한눈에 알아채지 못했다. 이것은 환상의 크기 때문이다. 하나님이 의심할 여지 없이 성령으로 그에게 이해력을 주셨고, 그가 말하자면 하늘로 들려올라갔지만, 그렇게 큰 환상을 한꺼번에 파악할 수 없었으므로 그는 자신의 연약함을 자각했다. 그는 각각의 생물 가까이에 바퀴가 있었다고 말한다. 나는 어제 하나님이 이 바퀴들로 자신의 종과 우리에게 무엇을 나타내려 하셨는지 설명했다. 즉 세상에서 끊임없이 일어나는 변화들이다. 세상의 상태를 생각하면, 우리는 그것을 거친 폭풍이 이는 바다에 비교할 수 있다. 바다가 반대 방향의 바람에 노출되어 폭풍이 일어나듯이, 세상에도 확고하거나 고요한 것이 없으므로 그 상태는 바퀴가 도는 것처럼 끊임없는 변화이다. 바퀴들이 천사들 가까이에 서 있었는데, 이는 세상이 하나님의 은밀한 영감으로 통치된다는 것 때문이다. 모든 것이 맹목적이고 경솔한 우연에 의해 구르는 것처럼 보일 때도, 하나님은 모든 움직임을 규제하는 자신의 종들을 가지고 계신다. 따라서 아무것도 혼란스럽지 않고 무질서하지 않다.

원주석

16절 카드 ↗

Now the Prophet uses the plural number, and says, there were four wheels. He says, the color was like a precious stone. Jerome translates it “sea,” because the sea which looks towards Cilicia with respect to Judea is called Tharsis. But I know not why the color of the sea or the sky took his fancy. But granting that, the word is not found simply for a bluish-green color, for tharsis is a precious stone, as we learn from Exodus, Exodus 28:20 , and many other places. The Greeks translated it chrysolite, but I know not whether correctly, nor does it much matter. We need only hold it to be a precious stone, whose color was so exquisite that it attracted all eyes to itself. And so God wished, under the figure of wheels, to place before his Prophet something earthly; but, at the same time, to raise his mind by its color, because he would ascertain from this that they were not either common wheels, or wooden, or of any earthly material, but heavenly ones. The color, then, was intended to draw off the Prophet’s mind, so that he might ascertain that heavenly secrets were laid open to him. Like the appearance of a precious stone, he says: afterwards, and they four had one likeness This may, indeed, be referred to the living creatures as some have conjectured, but I have no doubt that the Prophet here teaches, that the wheels were so equal that there was no difference between them. Therefore their proportion and equality shows that in all God’s work there is the greatest arrangement — not that this lies on the surface, (for we should rather think that all things are involved in hurried confusion,) but if we raise our senses above the world, it will doubtless be given us to acknowledge what the Prophet here describes, viz.: that in all God’s works the arrangement is so complete that no line could be better directed. God therefore, whilst he turns round the world, preserves an even course with respect to himself, so that what we call changes or revolutions have no inequality with respect to himself, but each is in harmony with all the others. At length he adds, their aspect and workmanship, or form, was as if each wheel were in the midst of a wheel, so that the bending of one wheel is across that of another. For he does not mean to say, that one wheel was greater and another less, but that two wheels were so united that they were at right angles to each other. Now, we may see why the wheels were double; I touched on it briefly yesterday — viz., because God does not seem to hold on a direct course, but to have various changes, and, as it were, in contrary directions, as if the motion by which each creature is inspired with vigor was drawn in different ways. Therefore it is said, one wheel was in the middle, of another Finally, here God represents to us to the life what experience teaches. For first, the world is carried, along just as the wheels run round, and that, too, not simply but with such great variety that God seems to send forth his impelling force, now to the right hand and now to the left. This, then, is as if two wheels were entangled together. But I cannot proceed further now, and must leave the rest till to-morrow. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-16

Source

이제 선지자는 복수를 사용하여 네 바퀴가 있었다고 말한다. 색이 보석과 같았다고 말한다. 제롬은 이것을 "바다"로 번역했는데, 유대 쪽에서 바라본 길리기아 방향의 바다를 다시스라 하기 때문이다. 그러나 내가 보기에 왜 바다나 하늘의 색이 그의 마음에 들었는지 모르겠다. 다시스는 출애굽기 28장 20절과 다른 여러 곳에서 배울 수 있듯이 보석이다. 헬라인들은 이것을 황옥으로 번역했지만 그것이 맞는지는 모르겠고 중요하지도 않다. 우리는 단지 그것이 모든 눈을 끌어당길 만큼 정교한 색의 보석이라는 것만 알면 된다. 이처럼 하나님은 바퀴라는 형상 아래 선지자에게 지상적인 무언가를 보여주려 하셨지만, 동시에 그 색으로 그의 마음을 들어올리셨다. 이것이 일반적인 나무 바퀴나 지상 재료로 만든 것이 아니라 하늘의 것임을 알 수 있기 때문이다.

그들 넷은 하나의 동일한 모습을 가졌다. 이것은 하나님의 모든 역사에서 가장 완전한 배열이 있다는 것을 보여준다. 이것이 표면에 드러나 있지는 않다. 우리는 오히려 모든 것이 서둘러 혼란에 빠져 있다고 생각할 것이다. 그러나 우리의 감각을 세상 위로 들어올린다면, 의심할 여지 없이 선지자가 여기서 묘사하는 것을 알 수 있을 것이다. 즉 하나님의 모든 역사에서 배열이 너무 완전하여 어떤 선도 더 잘 이끌릴 수 없다는 것이다.

원주석

17절 카드 ↗

What he had already explained he now repeats for the sake of confirmation, that they went upon their four sides — that is, each living creature proceeded straight forward; the words they turned not refer to their perseverance; not that they exceeded the appointed space, but because they went forward to their object without intermission. I touch but lightly now on what has been already sufficiently explained. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-17

Source

그가 이미 설명한 것을 확인을 위해 반복한다. 그들이 사방으로 나아갔다고 한다. 즉 각 생물이 곧바로 앞으로 나아갔다는 것이다. "돌이키지 않았다"는 말은 그들의 끈기를 가리킨다. 정해진 공간을 초과하지 않았지만, 중단 없이 목표를 향해 앞으로 나아갔기 때문이다.

원주석

18절 카드 ↗

What he says about the circumferences of the wheels may seem superfluous, but he refers to the second clause of the verse, where he says, that these circumferences were full of eyes. Here, then, he now treats about their height and terrible aspect. It signifies that the wheels were large, for being round their length and breadth is equal. When he says they were lofty, he, doubtless, signifies that they inspire terror by their very appearance, as he afterwards expresses it.. The sum of the whole is, that these wheels were not common ones, but. they so exceeded the usual size that their magnitude was formidable. But all these things tend to impress the vision on the attention of the Prophet, because unless the Lord should, as it were, draw us violently to himself, we should become torpid through sloth. The Prophet then required to be so variously affected, that, as soon as he sees that no common vision is before him, he should apply all his faculties to its consideration. What he now says, that the circumferences of the wheels were full of eyes, signifies that all the wheels were not rashly but considerately put in motion. If the eyes had been in other parts, they had not been useful; but since the wheels turned by means of their felloes — that is, their iron hoops — there the Prophet saw the eyes fixed. Now, therefore, we see in what manner God directs the world in various ways, and yet nothing’ is done without reason and plan. By the eyes, the Prophet understands, that providence which never wanders. He does not say, that every wheel had two eyes, but that the circumferences were full of eyes, which expresses much more than if he had said they possessed eyes: which means that there was not the least motion in the wheels unless arranged and governed with the utmost reason. And hence the error of those who think that years are intended by the entangled wheels is refuted. This idea they obtained, I suppose, front the Egyptians, for in their hieroglyphics the year is represented under the image of a serpent., which, being twisted round, bites his own tail. It is indeed true, that the continual series of time is so woven together that year draws year behind it, as Virgil also says in his second Georgic — “The year returns into itself by its own footsteps.” But this is altogether out of place here, where the Prophet; signifies that motions which seem to us confused are yet connected, because God does nothing either rashly or inconsiderately. Now, therefore, we comprehend the sense of this portion. He adds — return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-18

Source

바퀴 테두리에 대해 말하는 것이 불필요한 것처럼 보일 수 있지만, 그는 그 테두리가 눈으로 가득 찼다는 두 번째 구절에 대해 말하고 있다. 선지자는 그 높이와 두려운 모습에 대해 다루고 있다. 이것은 바퀴들이 컸음을 의미하는데, 둥글기 때문에 길이와 폭이 같다. 그것들이 높다고 말할 때, 그는 의심할 여지 없이 그것들이 모습으로 두려움을 준다는 것을 의미한다. 전체 요점은 이 바퀴들이 일반적인 것이 아니라 그 크기가 두려움을 줄 만큼 보통을 넘어섰다는 것이다. 그러나 이 모든 것은 선지자의 주의를 환상에 집중시키기 위한 것이다. 주님이 말하자면 우리를 그분께로 폭력적으로 이끌지 않으시면, 우리는 나태함으로 완전히 굳어버리기 때문이다.

그는 테두리들이 눈으로 가득 찼다고 말하는데, 이는 모든 바퀴들이 경솔하게 움직이는 것이 아니라 신중하게 움직인다는 것을 의미한다. 만약 눈들이 다른 부분에 있었다면, 그것들은 쓸모가 없었을 것이다. 그러나 바퀴들이 테두리, 즉 쇠 고리로 돌아가기 때문에, 거기서 선지자는 눈들이 박혀 있는 것을 보았다. 이처럼 우리는 하나님이 다양한 방식으로 세상을 운영하시지만, 아무것도 이유와 계획 없이 일어나지 않는다는 것을 본다. 눈으로써 선지자는 결코 방황하지 않는 섭리를 이해한다. 그는 각 바퀴가 두 눈을 가졌다고 말하는 것이 아니라 테두리들이 눈으로 가득 찼다고 말하는데, 이는 바퀴들이 눈을 소유했다고 말하는 것보다 훨씬 더 많은 것을 표현한다. 이는 최고의 이성으로 배열되고 통치되지 않는 바퀴들의 움직임이 조금도 없다는 것을 의미한다.

원주석

19절 카드 ↗

By this verse the Prophet teaches, that all the changes of the world depend on celestial motion. For we have said that the living creatures represent to us Angels whom God inspires with a secret virtue, so that he works by means of their hands. Now, therefore, when he says, that the wheels proceeded through a higher movement than their own, it follows that nothing happens by chance in the world, but that God, by his own incomprehensible wisdom, so directs all things that nothing happens except by that secret instinct which is imperceptible to us. Therefore in this teaching of the Prophet, as in a glass, we ought to consider what is concealed from human comprehension. We see many things happen, and in the meantime we think the motions, which are so perplexed and multiplied, confused; but the Prophet meets this perverse imagination, and teaches that the wheels rest by themselves and are set in motion by a higher force — that is, as the living creatures or cherubim are moved, so the wheels are drawn along by their influence. Now, therefore, because we perceive the meaning of the Holy Spirit, so the usefulness of the doctrine is to be noticed. When we see men planning’ so many things that they disturb the whole world, when we see many conspiracies made, and then all things necessary for action prepared, let us perceive that God governs all things, but in a secret manner which surpasses our senses. Also, when we see many things happen as we think unseasonably, let us think that Angels are discharging their duty, and that by their motion and inspiration things in themselves motionless are borne along. The same may be said of other things: winter, for example, may be too mild or too rough; in that excess, let us consider what the Prophet teaches here, viz.: that God so governs the order of the seasons, that nothing happens unless by his inspiration. When, therefore, the living creatures went forward, the wheels near them also wear forward, he says, meaning that the living creatures were the rule by which the wheels directed their course, and when they were raised, he adds, the wheels were raised also return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-19

Source

이 구절에서 선지자는 세상의 모든 변화가 천상의 움직임에 달려 있다는 것을 가르친다. 우리는 생물들이 하나님이 은밀한 덕으로 감동하시는 천사들을 나타내므로, 그분이 그들의 손을 통해 역사하신다고 말했다. 이제 그가 바퀴들이 그 자체보다 높은 움직임에 의해 나아갔다고 말할 때, 세상에서 아무것도 우연히 일어나지 않고, 하나님이 자신의 이해할 수 없는 지혜로 모든 것을 이끄셔서 우리에게 감지되지 않는 그 은밀한 본능 외에는 아무것도 일어나지 않는다는 결론이 나온다. 그러므로 선지자의 이 가르침에서, 마치 거울에서처럼, 우리는 인간의 이해에 숨겨진 것을 고려해야 한다.

원주석

20절 카드 ↗

Thus I arrange the clauses, for though others join the first; clause with the second part of the verse, it is too forced. Therefore the Prophet repeats what he had said, though he is rather prolix. Afterwards he adds, that the wheels were raised, taking the word generally for elevated, but not exactly as in the last and next verse. I now add the next verse — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-20

Source

나는 이 구절들을 이렇게 배열한다. 다른 이들이 첫 번째 구절을 절의 두 번째 부분과 연결하지만, 그것은 너무 억지스럽다. 그러므로 선지자는 그가 이미 말한 것을 반복한다. 그는 나중에 바퀴들이 들려올라갔다고 덧붙이는데, 그 단어를 일반적으로 높아졌다는 의미로 사용하지만, 다음 절에서처럼 정확히 동일한 의미는 아니다.

원주석

21절 카드 ↗

He continues the same sentence, that the wheels were fixed, not that they fell but stood without motion, which we know to be unnatural, for a wheel cannot stand on any part of its rim, but will either fall on one side or the other, or will roll on: for the Prophet says that the wheels were immovable. Whence it follows that their moving force was external to themselves. Afterwards he confirms the same by additional words. For as the living creatures and the wheels stood together, so they moved and were elevated together. Here the Prophet enlarges upon what he had just touched upon. For although the matter is obscure, yet this copiousness excites attention, and leads us to understand that the motion of the wheels is not uselessly transferred to the living creatures, and that the cause resides there: because if this had been said briefly, it might have been transmitted carelessly, but since the Prophet so often asserts the motion of the wheels to be derived from the living creatures, hence it follows that all changes of things which are seen in the world have their origin from some external source, as I have formerly said. The reason, too, is repeated — that the spirit of the living creatures or animals was in the wheels: for here as before there is an alteration in the number. Though the Prophet understood the spirit of the living creatures to be in the wheels, yet the wheels do not comprehend anything, but receive vigor, as the moon obtains its brightness from the sun. So we perceive that the wheels are impelled, not that the intelligence of the living creatures had been transfused through the wheels. For God does not give mind and judgment to either winter or summer, to either peace or war, to either the calm or the storm, the pestilence or anything else. What then? Neither air, nor earth, nor sea, have any rigor by themselves, unless so far as God by his angels directs the earth to this use, or while he bends the minds of men in one direction or the other, to either war or peace. Now, therefore, we clearly see the meaning of the spirit of the living creatures being in the wheels, viz., that God transfuses his influence through angels, so that not even a sparrow falls to the earth without his foresight, as Christ says, ( Matthew 10:29 ; Luke 12:6 .) Therefore, whenever the confusion of our affairs urges us to despair, let us try to remember this sentiment, that the spirit of the living creatures is in the wheels. And truly when we tremble in doubtful circumstances, what can we do but acquiesce in this doctrine — viz., that the end of everything will be according to God’s decree, because nothing is carried on without his permission, and that there, is no motion, no agitation under the heavens, unless he has inspired it by his angels. Now it follows — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-21

Source

그는 같은 문장을 계속하면서, 바퀴들이 고정되었다고 말한다. 넘어진 것이 아니라 움직임 없이 서 있었다는 것인데, 이것은 자연에 어긋나는 것임을 우리는 안다. 왜냐하면 바퀴는 테두리의 어느 부분에서도 서 있을 수 없고, 한쪽으로 쓰러지거나 굴러가기 때문이다. 그러므로 선지자는 바퀴들이 움직이지 않았다고 말한다. 이로부터 그것들의 움직이는 힘이 그것들 외부에 있다는 결론이 나온다. 그 후에 그는 추가적인 말로 같은 것을 확인한다. 생물들과 바퀴들이 함께 서 있었듯이, 그들은 함께 움직이고 들려올라갔다. 여기서 선지자는 방금 언급한 것을 자세히 설명한다. 또한 이성이 반복된다. 즉 생물들 또는 동물들의 영이 바퀴들 안에 있었다는 것이다. 비록 선지자가 생물들의 영이 바퀴들 안에 있다고 이해했지만, 바퀴들이 무언가를 이해하는 것이 아니라 달이 해에서 빛을 받는 것처럼 활기를 받는다. 따라서 우리는 바퀴들이 생물들의 지성이 그것들을 통해 스며들어서가 아니라 추진됨을 안다. 하나님은 겨울이나 여름에, 평화나 전쟁에, 고요함이나 폭풍, 전염병이나 다른 것에 마음과 판단을 주시지 않기 때문이다. 그러면 무엇인가? 공기도 땅도 바다도 그 자체로는 어떤 활기도 없으니, 하나님이 천사들을 통해 땅을 이 용도로 이끄시거나, 사람들의 마음을 전쟁이나 평화 중 한쪽으로 이끄시는 한에서만이다.

원주석

22절 카드 ↗

Now the Prophet states the principal thing in this vision — that God was seated on his throne: because if he had spoken only of wheels and living creatures, the vision had been partial, and therefore inefficient. But when he places God upon his own throne, we understand that angels, who inspire motion in other things, have neither vigor nor motion peculiar to themselves. On the whole, the Prophet here says that angels so move all things that are done under heaven, that no proper motion ought to be ascribed to them. And why? because God presides over them and governs their actions. This is the object of the latter part of the vision, which we are now going to explain. He says then, above the heads of the living creatures was the likeness of a firmament (49) By these words he wishes gradually to draw us to God himself, and God also so deals with his Prophet that he places different steps by which the Prophet himself according to his capacity may gradually climb to an immense altitude. The Prophet does not here speak concerning the throne of God, but only concerning the firmament. For when we raise our eyes upwards, God’s glory appears nearer to us than it does on earth. True it is, that it shines equally on all sides; but heaven has in itself: greater excellence than the whole earth, and the nearer we approach to God, the more conspicuous to us becomes his image. For truly God there exercises his own power and wisdom much more clearly than on earth. How many wonders does the sun present to us! If we consider first the planets, and next the stars, we shall be inspired a hundred times with admiration. Therefore when the Prophet speaks of the firmament, he raises our thoughts so that they approach by degrees unto God. He saw therefore the likeness of the firmament Had he simply seen the firmament, it would not have been a vision: for this is always visible. I know not why the Greeks used the word στερέωμα , nor why the Latins followed them: for the Hebrew word רקיע , rekiang , has nothing like it or in affinity with it. Yet I use the received word. The heavens then, which are always visible, could not render the Prophet sufficiently attentive. But he saw the likeness of the firmament, whence he noticed that it was not the mere sky, but a new form submitted to his eyes, as if God were bringing the Prophet himself into heaven with outstretched hand. Above the heads of the living creatures an expansion was spread out Here another participle is used, נטוי , netvi, signifying “extended,” for the word נטה , neteh, means to extend or stretch out. As the appearance of terrible crystal, he says; for the color of crystal was in this sky which the Prophet saw, but God added the terror, because, as I have previously mentioned, on account of our sluggishness God must put forth violence when he wishes to attach us entirely to himself. Above the heads of the living creatures themselves, he says, upwards; that is, that we may understand them to be subject to the sway of Almighty God, as we shall afterwards see. It follows — (49) Firmament, or extended expansion; the word, נטרי , netvi, is referred to רקיע , rekiang. — Calvin. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-22

Source

이제 선지자는 이 환상의 주된 것을 말한다. 즉 하나님이 보좌에 앉으셨다는 것이다. 만약 그가 바퀴와 생물들에 대해서만 말했다면, 환상은 불완전하여 효과가 없었을 것이다. 그러나 하나님을 자신의 보좌에 앉히심으로써, 우리는 다른 것들을 움직이게 하는 천사들이 그들 자신에게 속한 활기나 움직임이 없다는 것을 이해한다. 전체적으로 선지자는 천사들이 하늘 아래서 일어나는 모든 것을 그렇게 움직인다고 말하며, 그들에게 어떤 고유한 움직임도 돌려져서는 안 된다고 말한다. 왜냐하면 하나님이 그들 위에 계시며 그들의 행동을 통치하시기 때문이다.

그는 생물들의 머리 위에 궁창의 형상이 있었다고 말한다. 이 말로 그는 점차 우리를 하나님 자신에게로 이끌려 한다. 하나님도 선지자가 자신의 능력에 따라 점차 엄청난 높이로 올라갈 수 있도록 단계적으로 대하신다. 선지자는 여기서 하나님의 보좌에 대해 말하는 것이 아니라 단지 궁창에 대해 말한다. 눈을 위로 들면, 하나님의 영광이 땅에서보다 우리에게 더 가까이 보인다. 사실 그것은 사방에서 동일하게 빛난다. 그러나 하늘이 온 땅보다 더 큰 탁월함을 가지며, 하나님께 가까이 갈수록 그분의 형상이 우리에게 더 명확하게 나타난다.

원주석

23절 카드 ↗

There is some obscurity in the words, but it may be easily removed if we remark the two ways of covering; for those wings which tended upwards covered the living’ creatures themselves- that is, their faces, but the other wings, which were joined to their bodies, covered the body itself. Some think that there is a repetition here, and say that the two wings which cover the face and those which cover the body are the same. But this seems to me absurd. I have no doubt but that what we saw before is repeated, namely, that each living creature was covered with four wings, comprising the two which were raised upwards, and the two which were so joined that each living creature was connected with another. That was one form of covering: but another was by letting the wings fall which covered the whole body. On the whole, the Prophet adds nothing new, but impresses what he had said before. It follows — return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-23

Source

말씀에 약간의 모호함이 있지만 쉽게 해결될 수 있다. 덮는 두 가지 방법이 있음에 주의하면 된다. 위로 향한 날개들은 생물들 자체, 즉 그들의 얼굴을 덮었다. 반면 몸에 연결된 다른 날개들은 몸 자체를 덮었다. 어떤 이들은 여기에 반복이 있다고 생각하며, 얼굴을 덮는 두 날개와 몸을 덮는 두 날개가 같다고 말한다. 그러나 이것은 내게 불합리하게 보인다. 나는 이전에 본 것이 반복되고 있다고 의심하지 않는다. 즉 각 생물이 네 날개로 덮여 있었는데, 위로 들려진 두 날개와 각 생물이 서로 연결되도록 결합된 두 날개가 있었다. 그것이 한 가지 형태의 덮음이었고, 다른 하나는 온 몸을 덮는 날개를 내려뜨리는 것이었다. 전체적으로 선지자는 새로운 것을 덧붙이지 않고, 이전에 말한 것을 강조한다.

원주석

24절 카드 ↗

When the Prophet says, he heard the voice of wings, it is an explanation of his former teaching, when he said that the wings followed the course of the living creatures, and stood, unless when they were drawn by the living creatures: this he now expresses more clearly by the word voice We know that, precepts are expressed by the voice, and this is the means of human intercourse, so that he who bears sway proclaims by the voice what he wishes to be done. Since therefore what we have previously said was obscure — that the wheels were moved by the living creatures — therefore the Prophet says there was a voice in the motion of the wings He had said this before, and he now repeats that the living creatures sometimes rested and let fall their wings. When the wings were thus let fall there was no motion in the wheels; but as the wheels obey the motions of the living creatures, he says the wings were vocal; not that the wheels were endued with ears or could hear any commands. But the Prophet could not otherwise express what I have just said: viz., that heaven and earth are full of angelic motion, unless he said that in such motion there was something like a voice, as he said that whatever happens obeys God’s will. But this obedience cannot be conceived unless a voice go before it. Now therefore we see the Prophet weaving his own discourse, and by a new form of speech expressing and confirming what we formerly saw — that the wheels were mowed by the living creatures, because in the wings themselves a voice was heard, he adds, it was as it were a voice many or mighty waters We know that a great noise arises from the overflow of art impetuous river. Nothing is more terrible than its sound, for it is something like a crash which seems to threaten the breaking up of the whole earth, and this vehemence the Prophet now expresses. He adds, a voice of God It will be harsh to explain this of God himself, to whom although the phrase is often attributed, yet we know that it is done metaphorically. But there ought to be some external likeness which may show the Prophet what was not visible of itself. But that cannot suit the phrase, “the voice of God,” unless we understand it as in Psalms 29:5 , concerning thunder: the voice of God shakes the cedars and the mountains, and makes the animals miscarry in the woods. Here David calls thunder the voice of God, but I know not whether this metaphor is suitable to the present place. Nor yet if we could take the word of God in another sense, could it mean anything but thunder. Others translate שדי , shedi, brave or violent, which suits tolerably well, unless a general form of speech is not sufficiently fitted to this place. For those images of things ought to be set before the mind of the Prophet that tend to raise it upwards. Besides, if he had said simply the voice of a strong or violent man, it would imply but little, so I dare not reject the meaning — thunder; and if this exposition is unsatisfactory to any one, yet the meaning will still be a loud and terrific voice, because Scripture calls cedars and mountains, cedars and mountains of God, on account of their superior excellence. ( Psalms 80:11 ; Psalms 36:6 .) He says, when they walked, because there was no other motion, for he said that the wings of the animals were let fall while they stood. Then it was not necessary for earthly things to be agitated, unless when the inspiration goes forward in the living creatures, that is the angels. He adds, the voice of speech Here Ezekiel proceeds further, asserting the voice to be articulate. True, inanimate things cannot hear a voice, but as I have said, he wished to represent the obedience in the wheels to be such as if they had been taught, and God had eloquently and articulately commanded what he wished to be done; or as if the wheels had spoken intelligibly, so that the wheels might not afterwards roll round rashly, but in accordance with a received command. He says, as it were the voice of armies And the simile is to be diligently noticed, because in an army, in consequence of the multitude, one can scarcely notice another with the view of promoting union, and yet military discipline requires this. (51) Therefore, in camps there is great clamor and confusion, yet each accommodates himself to others, and so order is preserved. The Prophet therefore signifies, that although infinitely numerous events meet together, yet nothing is left without guidance, because God governs all earthly motions with much better skill than a general, though endued with singular foresight, rules his army. We see therefore what the Spirit intends by this part of the vision, when he compares the things that are carried on in the world to mighty forces; for he says that such reason was displayed among this multitude, that although their clamors are tumultuous, yet all things are mutually suited to each other. Again he says, when they stood they let down their wings This question may be asked, how can the living creatures rest when God is always at work: as also Christ says, My Father and I work even to this day? ( John 5:17 .) Since therefore the power of God is never at rest, what can the resting of the living creatures mean? for God works by angels as we have seen: if they rest, God has his periods of repose, which is absurd. But when the Prophet says they rested, he wishes to mark the variety of human events. For sometimes they are so tranquil, that we think God is taking some repose, and is completely at rest in heaven: not that he ever ceases, but because we do not perceive the agitations, which plainly show his virtue to consist in motion and in action. Therefore the Prophet here wishes only to denote variety; not that we ought to imagine God to rest at any time or his angels to repose, but because he does not always work in the same equable manner. (51) The French Translation rather amplifies than accurately renders this sentence. return to ' Top of Page ' <a name="verse-25" class="

Pericope (part_of)

절 (explains)

bible-text/ezk-1-24

Source

선지자가 날개 소리를 들었다고 말할 때, 이것은 그가 날개들이 생물들의 과정을 따랐다고 말했을 때의 이전 가르침을 설명하는 것이다. 그러나 그는 이제 날개들의 움직임에 소리가 있었다고 말함으로써 더 명확하게 표현한다. 우리는 명령이 목소리로 표현되며, 이것이 인간 교류의 수단임을 안다. 따라서 권세를 가진 자는 자신이 원하는 것이 무엇인지 목소리로 선언한다. 이전에 말한 것이 모호했으므로, 즉 바퀴들이 생물들에 의해 움직였다는 것이 모호했으므로, 선지자는 날개들의 움직임에 소리 같은 것이 있었다고 말한다.

그는 많은 물 소리 같았다고 덧붙인다. 우리는 빠르고 세차게 흐르는 강의 범람에서 큰 소음이 일어난다는 것을 안다. 물소리보다 더 두려운 것은 없다. 땅이 무너질 것 같은 충격과 같은 것이기 때문이다. 그는 또한 "전능자의 소리" 혹은 일부 번역처럼 "우렛소리"를 덧붙인다. 이것은 천둥 소리임이 틀림없다. 그는 덧붙이기를, 그들이 걸을 때 소리가 있었다고 한다. 천사들의 영감이 앞으로 나아갈 때 외에 다른 움직임이 없었기 때문이다. 그는 덧붙이기를, 말하는 소리가 있었다고 한다. 선지자는 여기서 더 나아가 소리가 분명하다고 주장한다. 사실 무생물은 목소리를 들을 수 없지만, 내가 말한 것처럼 그는 바퀴들의 순종을 마치 그들이 가르침을 받고 하나님이 웅변적으로 분명하게 원하는 것을 명령하신 것처럼 표현하려 했다. 그는 군대 소리 같다고 말한다. 이 비유는 부지런히 주의해야 한다. 왜냐하면 군대에서는 다수 때문에 연합을 위해 서로를 주의하기가 거의 어렵다. 그러나 군사 훈련이 이것을 요구한다. 진영에는 큰 소란과 혼란이 있지만, 각각이 다른 이들에게 맞추어 질서가 유지된다. 따라서 선지자는 비록 무수히 많은 사건들이 서로 얽혀도, 아무것도 지도 없이 남겨지지 않는다는 것을 의미한다. 하나님이 독보적인 선견지명을 가진 장군보다 훨씬 더 뛰어난 기술로 모든 지상의 움직임을 통솔하시기 때문이다.

그는 다시 말하기를, 그들이 서 있을 때 날개를 내렸다고 한다. 이 질문이 제기될 수 있다. "하나님이 항상 역사하시는데 어떻게 생물들이 쉴 수 있는가?" 그러나 선지자가 그들이 쉬었다고 말할 때, 그는 인간 사건들의 다양성을 표시하려 한다. 때로는 너무 조용하여 우리는 하나님이 어느 정도 쉬시며 하늘에서 완전히 안정하고 계신다고 생각한다. 그분이 결코 멈추지 않으시기 때문이 아니라, 우리가 하나님의 덕이 움직임과 행동에 있음을 분명히 보여주는 동요를 인식하지 못하기 때문이다. 따라서 선지자는 여기서 단지 다양성을 나타내려 한다.

원주석

25절 카드 ↗

Is a former lecture we said, that the Prophet, while magnifying the glory of God, spoke of the firmament, because human minds cannot penetrate to so great a height, unless by degrees. On this account, the Prophet described to us the expansion of the heavens. He now adds, there was a likeness of a throne above the firmament, and the likeness of a man sat on the throne. He mentions the steps in order by saying, above the expansion was the throne, and above the thone a man For he repeats what he had formerly said about the expansion of the heavens. And as God consulted his infirmity, so he now accommodates his discourse to the measure of our capacity. It is worthy of observation that he says, he saw the likeness of an appearance. Hence we gather, that it was not the true heavens which he beheld, nor was it a throne formed of any material substance, nor was it a real and natural body of a man. This also the Prophet clearly expresses, lest any one should imagine that there is anything visible in God, and, like the fanatics, should suppose him to be corporeal; so from this passage any one might ignorantly collect, that God can be seen by the eye, confined within place and be seated as a man. Lest these imaginings should creep into men’s minds, the Prophet here testifies, that it was not a human body nor any material throne which he saw, but that these forms and appearances only were presented to him. Let not any one think that the Prophet is vainly prolix in matters sufficiently clear. He says, above the expansion, which was above the head of the living creatures We have already explained why he treats of the heads of the living creatures — namely, because the former vision ought all to be referred to God himself. He now adds, the expansion, because we cannot ascend from the living creatures to God without some assistance. Hence the firmament is brought before us, so that we may arrive at the loftiness of God by degrees. The phrase, the likeness of a sapphire stone, is used to show that figures only were apparent to the Prophet: and this is the meaning of the likeness of a throne. For we know that heretics formerly disturbed the Church by their folly, who thought God to have a human form like ourselves, and also a throne on which he sits. Hence the Holy Spirit, that he may meet such comments, says, that the Prophet did not see a material throne, but only the likeness of one. But this is chiefly needful in mentioning the figure of a man: ‘for this and similar passages, having been erroneously explained by those who assigned a human form to the Almighty, have given occasion to the error that God is corporeal and circumscribed within a defined space, and they proceeded to that pitch of fury, that they rushed in troops and wished to stone all those who opposed their impiety. The Prophet, therefore, says here, that he saw, as it were, the likeness of a human appearance One noun ought to suffice, but because we are so prone to vague and erroneous opinions, he joins the word “appearance” to “likeness.” We see, then, that whatever the ancient heretics fabricated about the visible form of God is excluded by the clearest language. It is now asked, Why God put on the form of a man in this vision as well as in other similar ones? I willingly embrace the opinion of those fathers who say that this is the prelude to that mystery which was afterwards displayed to the world, and which Paul magnificently extols when he exclaims — “Great is this mystery — God is manifest in the flesh.” ( 1 Timothy 3:16 .) The view of Jerome is harsh, who applies these words to the Father himself. For we know that the Father was never clad in human flesh. If he had simply said, that God is here represented, there would have been no absurdity; let all mention of persons be removed, and then it is true enough that the man seated on the throne was God. The Prophet also at the end of the chapter bears witness to this, when he says, this was the likeness of God’s glory, ( Ezekiel 1:28 :) for he uses the name Jehovah, by which the eternity and primary essence of God is expressed. It is quite tolerable that God should be represented by this figure, but what John says in his chapter 12 ( John 12:41 ,) must be added, that when Isaiah saw God sitting on his throne, he saw the glory of Christ, and spoke concerning him. Hence what I have already cited from the ancients completely agrees with this, that as often as God appeared under the form of man, an obscure glimpse was afforded of the mystery which was at length manifested in the person of Christ. In the meantime we must entirely avoid the dreams of Servetus, who is easily refuted by the words of the Prophet. For he contends that this likeness was really a man, and then that Christ was a figurative Son, because God was visibly composed, as he said, of three uncreated elements. These are most detestable blasphemies, and unworthy of refutation, yet because that impious blasphemer fascinated many vain persons, who suffered the deserved punishment of their foolish curiosity, it is useful just to touch on their errors in passing. He imagines, then, that Christ was the visible God from the creation of the world, and in this way he interprets him to be the image of God. He does not acknowledge the Father as a person, but says, the Father was the invisible God, but that Christ is both the Father’s image and also a person. He now says, he was composed of three uncreated elements. If he had said of three elements only, Christ had not been God, but he fancies for himself elements called into being which have their origin in the essence of God; these elements, he says, were so disposed as to have the form of man, so that he does not say that Christ appeared only in human form, but he says, that Christ was a man figured in that. divine essence. At length he says, that Christ was made man of the seed of Abraham, because to these three elements a fourth was added, which he allows to be created: so he sa

Pericope (part_of)

절 (explains)

bible-text/ezk-1-25

Source

이전 강의에서 우리는, 선지자가 하나님의 영광을 높일 때, 인간의 마음이 점차적으로만 그 높이를 꿰뚫을 수 없으므로 하늘의 궁창에 대해 말했다고 했다. 이 이유로 선지자는 우리에게 하늘의 확장에 대해 묘사했다. 이제 그는 궁창 위에 보좌의 형상이 있었고, 보좌 위에 사람의 형상 같은 것이 앉아 있었다고 덧붙인다. 그는 확장에 대해 전에 말했던 것을 반복하면서 차례로 단계를 언급한다. 즉 궁창 위에 보좌가 있었고, 보좌 위에 사람이 있었다는 것이다. 그리고 그는 그것이 형상의 모습이었다고 명확하게 표현한다. 여기서 우리는 그가 본 것이 실제 하늘이 아니었고, 어떤 물질로 형성된 보좌도 아니었으며, 실제이고 자연적인 인간의 몸도 아니었음을 알게 된다.

원주석

27절 카드 ↗

By these words the Prophet signifies that God appeared so visible under the form of man that the splendor dazzled his eyes. For if the appearance of Christ was such that the Prophet could consider each part separately, as when I behold a man, I not only cast my eyes upon his form from head to foot, but I consider of what kind his eyes are, and also his sides, and what his stature is, whether tall or short. When we look at men or trees, a glance is sufficient for distinguishing their several parts. But if we wish to cast our eyes upon the sun, they are immediately made dim, for the brightness of the sun is so great that it dazzles us. Then if our eyes cannot bear the light of the sun, how can the glance of our mind penetrate even to God, and comprehend the whole of his glory? This then is the Prophet’s object when he says, I saw as it were the color of amber. We have said that some interpreters understand an angel here, but in my judgment, their view is erroneous: hence I reject it, for I have no doubt that color is meant, and what sort of color. As to Jerome’s version, electrum, I leave it doubtful: as to his saying that it is more precious than gold and silver, this is foolish, because it is composed of both metals. But then its color was remarkable, because it not only attracted the eyes of the Prophet but dazzled them with its splendor, so that he acknowledged it as celestial and divine. Therefore he adds, there was as it were the appearance of fire within, which we have previously explained, and that, too, round about it The fire was apparent, so that the Prophet might understand that there were some marks of the glory of God; and at the same time, that he might perceive, as we shall see at last, this vision to be otherwise useless unless he restrained himself within due limits: because when the majesty of God meets us on the way, it can destroy the angels themselves. What therefore would become of us? But God suits himself to our capacities, so that visions should be useful to us only when we avoid pride and are not carried away by foolish and bold curiosity. He says then, the fire appeared upwards and downwards, that is above and below his loins, and the fire was brilliant round about Afterwards he adds — return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-1-27

Source

이 말로 선지자는 하나님이 사람의 형태 아래 그처럼 눈에 보이게 나타나셔서 그 광채가 그의 눈을 눈부시게 했음을 의미한다. 만약 그리스도의 모습이 선지자가 개별적으로 각 부분을 고려할 수 있는 것이었다면, 내가 사람을 볼 때처럼 그것이 그랬을 것이다. 그러나 해를 우리 눈으로 바라보면 즉시 눈이 침침해진다. 해의 밝음이 너무 커서 우리를 눈부시게 하기 때문이다. 따라서 우리 눈이 해의 빛을 견딜 수 없다면, 어떻게 우리 마음의 시선이 하나님께까지 꿰뚫어 그분의 영광 전체를 파악할 수 있겠는가? 그는 호박 빛깔 같은 색을 보았다고 말할 때 이것이 선지자의 목적이다. 제롬의 번역 "에렉트룸"(전기석)에 대해서는 의심스럽다. 그러나 그 색이 뛰어났으므로 선지자의 눈을 끌었을 뿐 아니라 그 광채로 눈을 눈부시게 했다. 그래서 그것이 하늘의 것이며 신성한 것임을 인정했다. 그러므로 그는 덧붙이기를, 그 안에서 마치 불의 모습 같은 것이 있었고, 또한 그것을 두루 돌아가며 있었다고 한다.

원주석

28절 카드 ↗

The Prophet now adds, that the likeness of a celestial bow was presented to him, which profane men call his, and imagine that she performs the commands of the gods, and especially of Juno. But Scripture calls it the bow of God, not because it was created after the Deluge, as many falsely suppose, but because God wished to stir up our hope with that symbol, as often as thick vapors cloud the heavens. For we seem as if drowned under those waters of the heavens. God therefore wished to meet our distrust, when he wished the bow in the heavens to be a testimony and pledge of his favor, because it is said by Moses, I will put my bow in the heavens. ( Genesis 9:13 .) Now some distort this as if the bow was not in existence before: but there is no doubt that God wished to inscribe a testimony of his favor on a thing by no means in accordance with it, as he freely uses all creatures according to his will. The bow in the heavens is often a sign of continued rain, and seems as if it attracted the shower. Since then its very aspect may cause terror, God says in opposition to this feeling, as often as the bow appears, it is clearly determined that. the earth is now safe from a deluge. But the opinion of those who consider it in this place a testimony of favor does not seem to me proved, for the whole vision is opposed to it. This is indeed plausible that a bow appeared because God now wished to show himself propitious to his servant, just as they interpret that verse in the fourth chapter of Revelations, ( Revelation 4:3 ,) when John saw the throne of God surrounded by a bow, because God was reconciled to the world by Christ. As far as this passage is concerned, I do not dispute it, but to interpret it so here would be altogether out of place, because the whole of this vision was formidable, as I said at the beginning. Thus to mingle contrary things would pervert the whole order of the vision. What, then, is the object of this bow in the heavens? We have said that heaven appeared to the Prophet as he ascended by degrees to comprehend the glory of God, because the marks of deity are more conspicuous in heaven than on earth. For if we look back upon what we have formerly explained, God is never without witness, as Paul says, ( Acts 14:17 ,) but yet his majesty shines clearer in the heavens. But when the bow appears, a new reason occurs for magnifying the glory of God. For in the bow we have the image of deity more clearly expressed, whilst we reflect on the magnificent workmanship of heaven, and whilst we turn our eyes round to all the stars and planets. In this way, I allow, God compels us to admire his glory, but the bow presents an addition not to be despised, as if God would add something to the; bare aspect of heaven. Now therefore we see why the Prophet saw a celestial bow, — that he might be more and more affected when God presented such signal appearances to his view, and that he might be more induced to contemplate his glory. Hence what interpreters bring forward about a symbol of reconciliation is altogether out of place. I saw, says he, the form of a bow which is placed, or which is in the cloud on a rainy day. If any one should ask if those colors are without substance, it is certain that colors arise from the rays of the sun on a hollow cloud, as philosophers teach. Therefore when the Prophet says, a bow appears on a rainy day, he simply means, exists or appears in the midst; not that the colors have any substance, as I have just said, but the rays of the sun, whilst they are mutually reflected on the hollow cloud, occasion the manifold variety. Afterwards he adds again, like the appearance of brightness round about Again the Prophet confesses that his eyes were blinded, because he could not bear such great splendor. And God manifests himself familiarly to all his servants, yet so as not to foster our curiosity, to which mankind are ‘far too inclined. God then wished to manifest himself as far as it was useful, but not so far as the desire of mankind — which is always immoderate — would carry them. Since mankind so eagerly strain themselves that they easily become weakened, we must remark what the Prophet inculcates a second time, namely, that the appearance of brightness was seen round about Of what sort, then, was that brightness? Why, such as to blind the Prophet’s eyes, and to render him conscious of his weakness, so that he should not desire to know more than was lawful, but submit himself humbly to God. At length he says, this was a vision of the likeness of the glory of Jehovah, and by these words confirms what I have said before, that the glory, of God was so beheld by the Prophet, that God did not appear as he really is, but as far as he can be beheld by mortal man. For if the angels tremble at God’s glory, if they vail themselves with their wings, what should we do who creep upon this earth? We must hold, then, that as often as the Prophets and holy fathers saw God, they saw as it were the likeness or aspect of the glory of God, but not the glory itself, for they were not fit for it; for this would be to measure with the palm of our hands a hundred thousand heavens, and earths, and worlds. For God is infinite; and when the heaven of heavens cannot contain him, how can our minds comprehend him? But although God has never appeared in his immeasurable glory, and has never manifested himself as he really exists, yet we must nevertheless hold that he has so appeared as to leave no doubt in the minds of his servants as to their knowing that they have seen God. And this is the purport of those phrases which sometimes appear difficult. I have seen God face to face, says Jacob. ( Genesis 32:30 .) But was he so foolish as to think that he saw God like a mortal? by no means; but that appearance convinced him of its certainty, as if he had said that no specter by which he could be deceived was presented to his view; for the devil deludes us unless we are attentive and cautious. Therefore Jac

Pericope (part_of)

절 (explains)

bible-text/ezk-1-28

Source

선지자는 이제 천상의 무지개 형상이 그에게 보였다고 덧붙인다. 이방인들은 이것을 이리스라 부르며 신들의, 특히 유노의 명령을 수행한다고 상상한다. 그러나 성경은 그것을 하나님의 무지개라 부르는데, 홍수 후에 창조되었기 때문이 아니라 하나님이 두꺼운 증기가 하늘을 가릴 때마다 그 상징으로 우리의 소망을 자극하기를 원하셨기 때문이다. 우리는 하늘의 물들 아래 잠기는 것처럼 보인다. 그러므로 하나님은 불신을 만나기 위해 하늘의 무지개를 그분의 은혜의 증거와 보증으로 삼기를 원하셨다. 모세가 "내가 무지개를 구름 속에 두었다"고 말하기 때문이다. 일부는 이것을 무지개가 이전에 존재하지 않았다는 것처럼 왜곡하지만, 하나님이 그것과 전혀 어울리지 않는 것에 자신의 은혜의 증거를 새기기를 원하셨다는 것에는 의심의 여지가 없다.

비 오는 날 구름 속에 있는 무지개처럼 그 주위를 두루 돌아가며 광채의 모습 같았다. 다시 선지자는 그의 눈이 멀었음을 고백한다. 그처럼 큰 광채를 견딜 수 없었기 때문이다. 하나님은 자신의 모든 종들에게 친근하게 나타나시지만, 항상 인류가 지나치게 기울어져 있는 우리의 호기심을 조장하지 않으시는 방식으로 하신다. 그러므로 하나님은 유익한 만큼만 나타내시려 하셨지, 항상 과도한 인류의 욕망이 원하는 것까지는 아니었다.

그는 마지막으로, 이것이 여호와의 영광의 형상 모습이었다고 말한다. 그리고 이 말로써 내가 이전에 말한 것을 확인한다. 즉 하나님의 영광이 선지자에게 보였지만, 하나님이 실제로 계신 그대로가 아니라 죽을 인간이 바라볼 수 있는 만큼이었다는 것이다. 만약 천사들이 하나님의 영광에 두려워 날개로 자신을 가린다면, 이 땅에 기어다니는 우리는 어떻게 해야 하겠는가? 선지자들과 거룩한 조상들이 하나님을 보았을 때마다, 그들은 하나님의 영광 자체가 아니라 말하자면 그 영광의 형상이나 모습을 보았다는 것을 우리는 유지해야 한다. 그러나 하나님이 자신의 헤아릴 수 없는 영광 안에서 결코 나타나지 않으셨고, 실제로 계신 그대로 결코 나타나지 않으셨지만, 그분이 자신의 종들의 마음에 의심을 남기지 않도록 나타나셨다는 것도 유지해야 한다. 야곱이 "내가 하나님과 대면하여 보았다"고 말할 때, 그는 하나님을 필멸자처럼 보았다고 생각할 만큼 어리석지 않았다. 그러나 그 나타나심이 그를 납득시켰다. 마치 귀신이 속이는 어떤 유령도 자신에게 나타나지 않았다고 말하는 것처럼이다.

원주석

2장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴