1절 카드 ↗
He speaks of the exiled prophets, as will be evident from the context: for among the captives there were those who assumed the name of God, boasting themselves endowed with the prophetic spirit: but meanwhile they intruded into the office, and then vainly boasted in their deceptions. But the end which they proposed to themselves was to promise the people a speedy return, and so to will the favor of the multitude. For the captives were already almost broken-hearted by weariness: and seventy years was a long period. When therefore they heard of returning after three years, they easily suffered themselves to be deceived by such blandishments. But although God is so vehemently enraged against those impostors, it does not therefore follow that when he charges them with their crime, he absolves the people, or even extenuates their fault. Nor could the people object that they were deceived by those falsehoods, since they willingly and knowingly threw themselves into the snare. They were not destitute of true prophets; and God had distinguished his servants from false prophets by well-known marks, so that no one could mistake except willfully. ( Deuteronomy 13:3 .) But in the midst of light they blinded themselves, and so God suffered them to be deceived. But that was the just reward of their pride, since they could not be subject to God and his servants. Then when they thought enticements, as is evident from many passages, God also gave the reins to Satan, that there should be a lying spirit in the mouth of all the prophets. Micah reproves them because they desired prophets to be given them who should promise large grape-gatherings and a plentiful harvest, ( Micah 2:11 ;) meanwhile, when God chastised them severely, they roared and were tumultuous. We see, therefore, that while God inveighs so sharply against false prophets, the people’s fault was not diminished; but rather each thought thus to reason with himself — if God spares not our prophets, what better have we to hope for? When therefore the Prophet turns his discourse to the false prophets, there is no doubt of his intention to reprove the whole people for attending to such fallacies while they despised the true doctrine, and not only so, but even rejected it with fury. Say therefore to the prophets of Israel while prophesying, say to those prophesying out of their own hearts. Here he concedes the name of prophets of Israel to those who thrust themselves forward, and rashly boasted that they were commanded to utter their own imaginations, or what the devil had suggested. For then indeed no others thought to have been lawfully reckoned prophets, unless divinely chosen. But because the wicked seized upon this title, they are often called prophets, though God’s Spirit is a complete stranger to them: but the gift of prophecy can only flow from that one fountain. This great struggle then happened when the prophets, or those who assumed the title, engaged with hostility among themselves: for we are commanded to acquiesce in God’s truth alone: but when he is offered to us instead of truth, what can we do but fluctuate and at length engage in conflict? There is no doubt, then, that weak minds were thus vehemently shaken when they saw contests and dissension’s of this kind between prophets. At this day God wishes to prove the fidelity of his people by such an experiment, and to detect the hypocrisy of the multitude. For, as Paul says, there must be heresies, that those who are approved may be made manifest. ( 1 Corinthians 11:19 .) God therefore does not rashly permit so much license to Satan’s ministers, that they should petulantly rise up against sound doctrine: nor yet without a cause does he permit the Church to be torn asunder by diverse opinions, and fictions to grow so strong sometimes, that truth itself is buried under them: he wishes indeed in this way to prove the constancy of the pious, and at the same time to detect the lightness of hypocrites who are tossed about by every wind. Meanwhile, if the contention which we now perceive between those who boast themselves pastors of the Church disturbs us, let this example come to mind, and thus novelty will not endanger our faithfulness. What we suffer the ancients have experienced, namely, the disturbance of the Church by intestine disputes, and a similar tearing asunder of the bond of unity. Next, God briefly defines who the false prophets are; namely, those who prophesy out of their own hearts: he will afterwards add, they have seen nothing, they only boast in the name of God, and yet they are not sent by him. The same thing is expressed in various ways, but I shall treat other forms of speech in their own places. Here, as I have said, we may readily decide at once who are the true and who the false prophets: the Spirit of God pronounces every one who prophesies from his own heart to be an impostor. Hence nothing else remains but for the prophets faithfully to utter whatever the Spirit has dictated to them. Whoever, therefore, has no sure testimony to his vision, and cannot truly testify that he speaks from God’s mouth and by the revelation of his Spirit, although he may boast in the title of prophet, yet he is only an impostor. For God here rejects all who speak from their own heart. And hence we also gather the extreme vanity of the human mind: for God puts a perpetual distinction between the human mind and the revelation of his Spirit. If this be so, it follows that what men utter of themselves is a perverse fiction, because the Spirit of God claims to himself alone, as we have said, the office of showing what is true and right. It follows — return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
에스겔이 여기서 언급하는 자들은 포로 중의 거짓 선지자들이다. 이는 문맥을 보면 명백해진다. 포로들 가운데는 하나님의 이름을 참칭하며 선지자적 영을 받았다고 자랑하는 자들이 있었다. 그러나 그들은 아무런 부르심 없이 직분에 침투하였고, 자신들의 속임수를 한껏 자랑하였다. 그들이 추구한 목적은 백성들에게 속히 귀환할 것을 약속하여 군중의 환심을 얻는 것이었다. 포로들은 이미 지칩과 염증으로 거의 낙심해 있었고, 칠십 년은 긴 세월이었다. 그러므로 삼 년 후 귀환한다는 말을 들었을 때, 그들은 이러한 달콤한 말에 쉽사리 속아 넘어갔다.
그러나 하나님이 저 사기꾼들에게 그토록 격분하셨다 하여, 그들을 책망하심으로써 백성을 무죄로 방면하셨다거나 백성의 허물을 감해 주셨다는 결론이 따르지는 않는다. 백성은 거짓말에 속았다는 핑계를 댈 수 없었으니, 스스로 알면서 기꺼이 함정에 빠져들었기 때문이다. 그들에게 참된 선지자들이 없었던 것이 아니었다. 하나님은 참 종들과 거짓 선지자들을 명확한 표징으로 구별하셨으므로, 고의로 그렇게 하지 않는 한 아무도 혼동할 수 없었다(신 13:3). 그런데 그들은 빛 한가운데서 스스로 눈을 멀게 하였고, 그래서 하나님은 그들이 속임을 당하도록 내버려 두셨다. 그것은 교만의 당연한 보응이었으니, 그들이 하나님과 그의 종들에게 복종할 수 없었기 때문이다. 또한 여러 본문에서 분명히 드러나듯, 그들이 유혹에 이끌렸을 때 하나님은 사탄에게도 고삐를 늦추시어 모든 선지자들의 입에 거짓 영이 들게 하셨다(미 2:11 참조).
따라서 하나님이 거짓 선지자들을 이토록 신랄하게 공격하시는 동안에도, 백성의 허물은 조금도 줄어들지 않는다. 선지자가 담화를 거짓 선지자들에게 돌릴 때, 그것은 백성 전체가 참된 교훈을 멸시하고 심지어 격노하여 배척하면서 이런 속임수에 귀를 기울인 것을 책망하려는 의도이다.
**"이스라엘의 선지자들에게 예언하는 선지자들에 대하여 예언하라. 자기 마음에서 예언하는 자들에게 말하라."** 여기서 그는 자신의 상상이나 악마가 제안한 것을 자의로 내뱉도록 명령받았다고 뻔뻔하게 자랑하며 나선 자들에게 이스라엘 선지자들의 이름을 양보하고 있다. 하나님의 영을 전혀 모르면서도 그들은 흔히 선지자라 불렸으나, 예언의 은사는 오직 그 하나의 샘에서만 흘러나올 수 있다.
이로써 우리는 유익한 교훈을 얻는다. 하나님은 사탄의 일꾼들이 건전한 교훈에 제멋대로 맞서도록 허락하시는 것도, 교회가 다양한 의견으로 찢기도록 허락하시는 것도 경솔히 하지 않으신다. 그는 경건한 자들의 항상됨을 시험하시고, 동시에 모든 바람에 흔들리는 위선자들의 경솔함을 드러내시려 하신다.
원주석
- 번역원본
commentary-section/cal-ezk-13-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
Woe to, the foolish or disgraceful prophets נבל , nebel , signifies “a vile person,” “a castaway,” just as נבלה , nebeleh , means “foulness,” “crime,” “wickedness,” although נבל , nebel , is oftener taken for folly, and I willingly embrace this sense as it is generally received. He calls false prophets foolish, because they doubtless fiercely insulted the true servants of God — just like upstarts puffed up with wonderful self-conceit; for the devil, who reigns in them, is the father of pride: hence they carry themselves haughtily, arrogate all things to themselves, and wish to be thought angels come down from heaven. And when Paul speaks of human fictions, he grants them the form of wisdom. ( Colossians 2:23 .) Hence there is no doubt that these pretenders of whom Ezekiel speaks were held in great esteem, and so, when swollen with bombast, they puffed forth surprising wisdom; but meanwhile the Holy Spirit shortly pronounces them fools: for whatever pleases the world under the mask of wisdom, we know to be mere folly before God. Now he adds, who walk after their own spirit, without seeing any thing: that is, when no vision has been given them. Ezekiel explains himself more clearly, or rather the Spirit who spoke through him. As, therefore, he has lately condemned all who prophesy out of their own mind or heart, — for the noun “heart” is here used for “intellect,” as in other places, — as, therefore, the Spirit has lately condemned all such, so he says that those who walk after their own spirit wickedly abuse the prophetic office. He here alludes to the prophetic gift when he speaks of “spirit.” For, because they might object that false prophets did not speak from their own heart, but had secret revelations, he concedes to them the use of the word “spirit” by a rhetorical figure, (2) and thus refutes their boasting, as if Ezekiel had said that those fictitious revelations are mere fancies: they have indeed something in them more than common, but still they are fanatics. This then is the sense of the word “spirit.” Meanwhile there is no doubt that he repeats what he lately saw, and the contrast removes all doubt. Without seeing any thing , says he: thus vision is opposed to the human heart and spirit; but what is vision but a supernatural gift? When, therefore, God raises his servants above the capacity of human ability, and makes them discern what no mortal power can bestow, that is a vision; and if a vision is removed, nothing will remain but the spirit or heart of man. Hence those who cannot really show that their utterance is evidently inspired, shall be compelled to confess that they speak of their own minds. It follows — (2) Calvin uses the Greek word καταχρηστικῶς , meaning in rhetoric the use of a word in a sense different from its natural one. Catachresis is the grammatical term, implying the use of terms in their “non-natural” sense. The French has “ neantmoins que ce soit improprentent .” return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**"어리석은 선지자들에게 화 있을지어다"** — 히브리어 נָבָל(나발)은 '비천한 자', '버림받은 자'를 뜻하며, 비록 נָבָל이 흔히 '어리석음'으로 쓰이고 나는 이 의미를 기꺼이 받아들이지만. 그는 거짓 선지자들을 어리석다고 부르는데, 이는 그들이 의심할 바 없이 하나님의 참된 종들을 오만하게 모욕하였기 때문이다. 마치 뛰어오른 자들이 놀라운 자만으로 부풀어 있는 것처럼. 악마가 그들 안에 군림하니, 교만의 아비가 그 안에 있는 것이다. 그래서 그들은 오만하게 처신하며, 모든 것을 자신에게 돌리고, 하늘에서 내려온 천사로 여겨지길 원한다.
바울이 인간의 꾸밈에 대해 말할 때, 그것에 지혜의 형식을 허락하였다(골 2:23). 따라서 에스겔이 언급하는 이 참칭자들이 크게 존경받았고, 부풀어 허풍을 치며 놀라운 지혜를 쏟아냈다는 것은 의심의 여지가 없다. 그러나 그 와중에 성령은 짧게 그들을 어리석다 선언한다. 세상이 지혜의 가면 아래 기뻐하는 것은 무엇이든 하나님 앞에서 어리석음에 불과함을 우리는 알기 때문이다.
**"아무 것도 보지 못하면서 자기 영을 따라 행하는 자들"** — 어떤 환상도 받지 못했다는 뜻이다. 에스겔은 자신을 더 명확히 설명한다. 성령은 자기 마음이나 영으로 예언하는 자들을 모두 정죄하신다. 이 구절에서 '영'이라는 단어는 예언의 은사를 가리키는 수사적 표현으로 쓰였다. 거짓 선지자들이 비밀 계시를 받았다고 이의를 제기할 수 있으므로, 수사적 양보로 '영'이라는 말을 허용하면서도 그들의 자랑을 논박한다. 그 허구적 계시들은 단순한 공상이라는 것이다. '환상'은 초자연적 은사에 해당하며, 환상이 제거되면 인간의 영이나 마음만 남는다.
원주석
- 번역원본
commentary-section/cal-ezk-13-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
Hence Ezekiel exposes the snares of the false prophets. The ten tribes had been dispersed, just as if a field or a vineyard had been removed from a habitable neighborhood into desert regions, and foxes held their sway there instead. For they have many hiding-places; they insinuate themselves through hedges and all openings, and so break into the vineyard or field, and lay waste its fruits. Such, as I have said, was the condition of the people from the time of its dispersion. While the Israelites dwelt at home, they were in some way retained within their duty, as if fortified by certain ramparts. At Jerusalem, too, the high Priest presided over spiritual trials, that no impious doctrine should creep in: but now, since the people were so dispersed, greater license was given to the false prophets to corrupt the people, since the miserable exiles were exposed to these foxes; for they were liable to injuries just as if desert regions surrounded them. Being thus destitute of protection, it was easy for foxes to enter by clandestine arts, and to destroy whatever good fruits existed. Meanwhile Ezekiel obliquely reproves the people’s carelessness. Although they were dispersed, and were so open to the snares of the false prophets, yet they thought to have been attentive and cautious, and God would doubtless have afforded them aid, as he promises to his people the spirit of discretion and judgment whenever they need it. ( 1 Corinthians 12:10 .) But when the Israelites were wandering exiles, and attention to the law no longer flourished among them, it came to pass that foxes, meaning their false prophets, easily entered. Whence it follows that the people were not free from faults, since they exposed themselves to the snares of these false prophets. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
에스겔은 거짓 선지자들의 올무를 폭로한다. 열 지파는 이미 흩어졌고, 마치 경작지나 포도원이 사람 사는 곳에서 황야로 옮겨져 여우들이 지배하는 것 같았다. 여우들은 숨을 곳이 많고, 울타리와 모든 틈새로 스며들어 포도원이나 밭에 침투하여 열매를 망친다. 이스라엘이 고향에 살 때는 어떤 의미에서 의무 안에 억류되어 있었으나, 이제 백성이 흩어졌으니 거짓 선지자들이 백성을 부패시킬 더 큰 자유를 얻었다. 비참한 포로들은 이 여우들에게 노출되어 있었다.
동시에 에스겔은 백성의 부주의를 간접적으로 책망한다. 하나님은 그들이 거짓 선지자들의 올무에 스스로를 내맡겼으므로 허물에서 자유롭지 않다고 하신다.
원주석
- 번역원본
commentary-section/cal-ezk-13-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
Hence he pursues the same sentiment, but presses the false prophets harder. He has said generally that they were sacrilegious, making a false use of God’s name when speaking entirely in their own. He now separates them by another mark from the approved and faithful servants of God, namely, they had not gone up into the breach, nor built up a hedge to protect the house of Israel, that they might stand in the battle in the day of Jehovah . This verse is variously explained: some refer what is here said to prayer; others twist it according to different imaginations, but I restrict it to their teaching. (4) Ezekiel not only blames their inner and hidden perfidy, he not only strikes their minds, so as to convince them that they had no desire for piety, and no zeal for God’s glory, but he shows that their teaching must be altogether rejected, because they did not propose to themselves the right object. But what is the mark at which all God’s servants thought to aim? Surely to consult the public safety; and when they see signs of God’s wrath, to meet them, and prevent the urgent calamity. These impostors saw the people not only impious, but rebellious, so that there was no hope of their repentance. On the other hand, they saw God threatening; and although they were blind, yet they could behold the signs of God’s reproaching vengeance. Hence it was their duty to go up to the breaches. Hence, also, we understand what the Prophet means by “breaches,” namely, as an approach is open to an enemy to storm a city when a breach is made in the wall, so also, when the iniquity of the people overflows like a deluge, a rupture is already made, by means of which God’s wrath is able to penetrate immediately, and to lay everything waste till it is reduced to nothing. As often, then, as we see God offended by the people’s wickedness, let us learn that a breach has been made, as if we had been destined to destruction. Hence those who desire to discharge the office of teaching faithfully ought to hasten to the breach, to recall the people from their impiety, and to exhort them to repentance. Thus the wall becomes restored, because God is appeased, and we are able to rest in quietness and security. What follows has the same object — they have not restored the hedge . For when a people breaks through all rights, and violates God’s law, it is just as if they laid themselves bare in every part from the protection of God, as Moses reproves them when speaking of the molten calf: Behold, says he, this day you are naked; that is, because they had hurled themselves into destruction. ( Exodus 32:25 .) So the Prophet says that these traitors did not run up to restore the hedge when the house of Israel was exposed to robbers, thieves, and wild beasts, because it was no longer protected by the hand of God. What follows has the same object, that they should stand in the battle in the day of the Lord; that is, to oppose themselves to God’s vengeance. This relates to prayers, when mention is made of Phinehas, in Psalms 106:30 , and also in the same psalm, Psalms 106:23 , where it is said of Moses, Unless Moses had stood in the breach to turn away God’s wrath. Here also, as I have said, the Prophet looks rather to doctrine. For here he sharply rebukes the folly of false prophets who had promised wonderful things. Now, when God approached in earnest, all their prophecies vanished: he says, therefore, they stood not in the battle in the day of Jehovah ; for, if they had diligently exhorted the people to repentance, those sinners had reconciled God to themselves: for we turn aside his judgment beforehand when we turn to him in time, as Paul teaches. ( 1 Corinthians 11:31 .) If, therefore, the people had been thus diligently advised, they had stood in the battle; that is, their teaching would have been a bulwark against the breaking out of God’s wrath to destroy them utterly. Now, therefore, we see the meaning of Ezekiel, namely, to show how the fallacies of the false prophets could be perceived, since by their blandishments and flatteries they destroyed the people,. Now it follows — (4) CEeolampadius takes a different view: he says, “ principibus et prophetis juxta quadrat: eorum est animam ponere pro ovibus contra pseudoprophets .” he then quotes John 10:0 , “ Vident lupum venientem et fugiunt .” The remainder of his comment on this verse is worthy of perusal. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 같은 감정을 이어가되 거짓 선지자들을 더 강하게 압박한다. 그들은 무너진 곳에 올라가지 아니하였고, 이스라엘 족속이 여호와의 전쟁의 날에 서게 하려고 성을 쌓지도 아니하였다.
이 구절을 기도와 관련짓는 자들도 있고, 다른 방식으로 비트는 자들도 있으나, 나는 이것을 교훈으로 제한한다. 에스겔은 그들의 내면적 불성실만 책망하는 것이 아니라, 그들이 올바른 목적을 추구하지 않았기 때문에 그들의 교훈을 전적으로 배척해야 함을 보인다. 모든 하나님의 종들이 목표로 삼아야 할 표적은 공공의 안전을 도모하고, 하나님의 진노의 징표를 보고 그것을 막아 급박한 재앙을 막는 것이다.
**"무너진 곳"**은 이렇게 이해해야 한다. 성벽에 틈이 생기면 적이 공격할 길이 열리듯, 백성의 불의가 홍수처럼 넘칠 때는 이미 틈이 생긴 것이므로, 하나님의 진노가 즉시 침투하여 모든 것을 황폐화할 수 있다. 그러므로 가르치는 직분을 충실히 이행하고자 하는 자들은 틈으로 달려가 백성을 불경건에서 돌이켜 회개로 권해야 한다.
그러나 거짓 선지자들은 백성의 안전을 배려하지 않고 아첨과 달콤한 말로 그들을 멸망으로 이끌었다. 이것이 그 선지자의 의미이니, 거짓 선지자들의 속임수를 어떻게 식별할 수 있는지를 보인다.
원주석
- 번역원본
commentary-section/cal-ezk-13-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here again he pronounces generally that those false prophets were vain, and this assertion depends upon the principle that they had spoken from their own heart or spirit, for nothing false or vain can proceed from God. It follows, therefore, that they are here condemned of vanity and lying, because they dared falsely to use the name of God when they uttered nothing but their own dreams. He now confirms what we saw in the last verse, when he says, they hoped to establish their word . Hence they puffed up the people with vain hope, when they said that God would not be so severe as to exact continual punishment of the holy and elect nation. True prophets also often recall sinners to the mercy of God, and magnify it so, that those who wrestle with despair may not doubt God’s long-suffering, since he is said to be slow to anger, and inclined to reconciliation; and his pity endures for a life, while his anger passes away in a moment. ( Numbers 14:18 ; Psalms 103:8 , and Psalms 30:5 .) True prophets indeed act thus; but they join two members which must not be separated, otherwise God himself would be, as it were, dissipated. (6) Hence, when true prophets exhort sinners to hope and predict God’s freeness to pardon, they likewise discourse about penitence; they do not indulge sinners, but rouse them, nay, wound them sharply with a sense of God’s anger, so as in some way to stir them up, since God’s mercy is set before us for that end, that by it we may seek life. Hence we must be dead in ourselves; but false prophets sever between the two, and divide God, as it were, in half, since they speak only of his freeness to forgive, and declare his clemency to be set before all, while they are profoundly silent about repentance. Now, therefore, we see why the Prophet here reproves these traitors (7) who abused the name of God, since they made the people to hope. Without hope, indeed, the sinner could not be animated to seek God: but they promised peace, as he will say directly, when there was no peace. Therefore let us proceed with the exposition. (6) Dissipetur : The French has “ fust luy-mesme deschire par picces .” (7) Calvin’s Latin is nebulones ; the French translation “ belistres ;” the familiar English “rascals.” return to ' Top of Page ' <a name="verse-7" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 또 일반적으로 저 거짓 선지자들이 허망하다고 선언한다. 이 진술은 그들이 자기 마음이나 영에서 말하였다는 원칙에 달려 있으니, 하나님으로부터 거짓이나 허망한 것이 나올 수 없기 때문이다. 따라서 그들이 하나님의 이름을 거짓으로 사용하였으므로 허망함과 거짓으로 정죄된다.
**"그들이 자기 말이 굳어지기를 바랐다"** — 그러므로 그들은 하나님이 거룩하고 선택된 민족을 계속 징벌할 만큼 가혹하지는 않을 것이라고 말하면서 헛된 소망으로 백성을 부풀렸다. 참된 선지자들도 죄인들을 하나님의 자비로 이끌고 그것을 드높인다. 그러나 두 가지를 결합한다 — 회개에 관한 부분이다. 거짓 선지자들은 이 둘을 분리하여, 하나님의 사유하실 자유에 대해서만 말하고 회개에 대해서는 깊이 침묵한다. 이것이 그들이 평화 없는 곳에 평화를 선포한 이유이다.
원주석
- 번역원본
commentary-section/cal-ezk-13-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here God shows why he had formerly pronounced that they brought forward nothing but vanity and falsehood, namely, because they used his name falsely, and out of light created darkness; for by the feint of speaking in God’s name, they darkened men’s minds. That sacred name is, as it were, a fount of splendor, so as far to surpass the light of the sun; nay, whatever light exists, is made apparent and refulgent by it. But, as I have said, the servants of Satan turn light, into darkness, because they audaciously boast that God has said so. This passage and similar ones show us how diligently we ought to guard against Satan’s fallacies. This is their astounding boldness to bring forward God’s name while they so wantonly trifle with his judgments. For to boast that God has spoken is as if we wished, by impious profanation, purposely to draw him into a dispute. For how can God bear us to turn his truth into lie? But there have been impostors in all ages who have thus thoughtlessly flown in the face of God. We are not surprised at the heathen doing so; but in the chosen people, it was certainly an incredible prodigy and an intolerable disgrace, when they had access to all heavenly doctrine for the guidance of their conduct, and when God was daily calling forth prophets, as he had promised by Moses, to see these impious dogs who barked so, and you pretended so proudly to speak in God’s name. ( Deuteronomy 18:15 .) Admonished, then, by this caution, let us be on our guard when we see Satan’s servants endued with such arrogance. It follows — return to ' Top of Page ' <a name="verse-8" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님이 왜 앞서 저들이 허망과 거짓밖에 내놓지 않는다고 선언하셨는지 밝히신다 — 그들이 그의 이름을 거짓으로 사용하였고, 빛으로 어둠을 만들었기 때문이다. 하나님의 이름은 이른바 광명의 샘이라 태양빛도 능가한다. 그런데 사탄의 종들은 하나님이 말씀하셨다고 오만하게 자랑하여 이 빛을 어둠으로 바꾼다.
이 구절과 유사한 구절들은 우리가 사탄의 거짓을 얼마나 부지런히 경계해야 하는지를 보여준다. 저들의 놀라운 대담함은 하나님의 판결을 멋대로 희롱하면서도 그의 이름을 내세우는 것이다. 하나님이 자신의 진리를 거짓으로 바꾸는 것을 어떻게 견디시겠는가? 그러나 어느 시대에나 이렇게 무분별하게 하나님에게 도전한 사기꾼들이 있었다.
원주석
- 번역원본
commentary-section/cal-ezk-13-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here at length he begins to pronounce judgment against the false prophets. Hitherto, under the form of a complaint, he shows how wickedly they had corrupted and profaned his sacred name: then how impiously they had rendered prophecies contemptible by their lies, and how cruel they were to the people whose safety ought to be their first care, and how they drew on the miserable to destruction. For after God has so narrated their sins, he now denounces punishment; and, first, generally he says that he was their adversary. This clause is by no means superfluous, since such carelessness would not have besotted the impious, unless they thought themselves free from all dealings with God; hence they utterly reject all fear and sin with freedom. But this could not happen, unless they determined that God either sleeps, or does not behold human affairs or trifles as they do. Since, therefore, false prophets very licentiously corrupt God’s word, when they pretend it to be a pleasant sport; God, on the other hand, pronounces Himself their adversary; as if he said, your contest shall not be with men, but I will be the avenger of so wicked a profanation of my name. return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
드디어 거짓 선지자들에 대한 심판을 선언하기 시작한다. 지금까지 불평의 형식 아래 그들이 얼마나 악하게 그의 거룩한 이름을 오염시켰는지, 얼마나 불경건하게 선지자들을 거짓말로 모욕했는지, 어떻게 자신들이 먼저 돌보아야 할 백성에게 잔인했는지를 보였다. 이제 하나님은 형벌을 선언하시는데, 먼저 일반적으로 자신이 그들의 대적이 되겠다고 하신다.
이 조항이 결코 공허하지 않은 것은, 그러한 방종이 불경건한 자들을 마비시키지 않았다면, 그들이 하나님과의 관계가 전혀 없다고 생각하지 않았기 때문이다. 하나님은 잠자거나 인간사를 내려다보지 않으시거나 그들처럼 장난을 치신다고 여긴 것이다. 그러므로 하나님은 자신이 그들의 대적이 되신다고 선언하신다. 마치 이렇게 말씀하시는 것 같다 — 너희의 싸움은 사람과의 것이 아니라, 내가 내 이름의 이런 악한 모독에 대한 복수자가 될 것이다.
원주석
- 번역원본
commentary-section/cal-ezk-13-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Besides, he afterwards points out the punishment; my hand , says he, shall be against the prophets . For although God threatens to become an adversary to the reprobate, yet this is not sufficient to terrify them, they are so stupid. But it is necessary to use another stimulus, namely, that God should display his power. This is the reason why he now adds, his hand should be against the false prophets . The hand is sometimes taken for a blow: but because God sees the impious torpid amidst their sins, he says that he would not only be their enemy and an avenger of his glory, but he brings forward his own hand into the midst. It follows, they shall not be in the counsel of my people . Some explain the noun סוד , sod , more subtlety than they need for that experience of God which is offered to the elect for their salvation. But this explanation is forced, for they are deceived in thinking that the Prophet’s meaning is different in the second clause, where he adds, they shall not be written in the list of the house of Israel: he repeats the same thing in different words: in the first place he had said, they should not be in the secret of the people: for סוד , sod , signifies a secret, but it is taken for counsel: they shall not be therefore in the assembly of the people : afterwards he adds, they shall not be in the catalogue of the house of Israel . He mentions a catalogue, because judges and others elected to any office were written in a list. We see, therefore, what the Prophet intends — for I am compelled to break off here — namely, that those impostors who wished to enjoy the prophetic title, were altogether without the Church, since God had cast them off. return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
나아가 형벌을 구체적으로 지목하신다. **"내 손이 거짓 선지자들을 칠 것이다."** 하나님이 패역한 자들의 원수가 되겠다 위협하셔도 그것만으로는 그들을 두렵게 하기에 충분치 않으니, 그들은 너무 어리석기 때문이다. 그래서 다른 자극이 필요하다 — 하나님이 자신의 능력을 나타내셔야 한다.
**"그들은 내 백성의 회의에 참여하지 못할 것이다."** 히브리어 סוֹד(소드)는 '비밀', '회의'를 뜻한다. 예언자는 같은 내용을 다른 말로 반복한다 — 먼저 그들이 백성의 회의에 없을 것이라 하고, 다음으로 이스라엘 족속의 명부에 기록되지 못할 것이라 한다. 명부는 재판관들이나 어떤 직분에 선출된 자들이 기록되는 것이었다. 선지자의 의도는 명백하다 — 선지자 직분을 누리길 원했던 저 사기꾼들이 완전히 교회 밖에 있으니, 하나님이 그들을 내쫓으셨기 때문이다.
원주석
- 번역원본
commentary-section/cal-ezk-13-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here Ezekiel pursues the same metaphor which he had used with a very slight difference, for there is such an agreement that the connection is apparent between the former and the present sentence. He had said that the false prophets did not go up to the breaches, and did not restore the hedges of the house of Israel: we have explained these words thus — teachers who discharge their duties honestly and sincerely are like builders, who, if they see a breach in a wall, instantly and carefully repair it: they are like gardeners who do not allow either a field or a vineyard to be exposed to wild beasts. As, then, he had formerly said that these false prophets did not go up to the breach through their not being affected by the dispersion of the people, but knowingly and willingly betrayed the people’s safety through open and gross perfidy; so also he now says, that they built a wall indeed, but without mortar. The word תפל , thephel , “untempered,” is variously explained, but I doubt not the Prophet meant sand without lime. Jerome thinks it to be mortar without chaff; but my view is better, namely, that they built only in appearance; and in this the image which the Prophet now uses differs from the preceding one. He had said before, they did not go up to the breach; he now grants them more — that they really built; but it is easy to reconcile the two assertions: since they did not go up to the breach to provide safety for the people; and yet they feigned themselves anxious, and seemed as if they wished to restore the ruins. But while the Prophet merely grants their intention, he adds that they were bad builders, just as if any one should heap together a quantity of sand, and moisten it with water, yet it would profit him nothing; for the sand disperses by itself, and grows solid by lime alone, and thus becomes cement. Therefore the Prophet means that those impostors accomplish nothing seriously; and when they show great anxiety and care, that is in vain, because they only heap up sand and dust when they ought to temper the mortar with sand and lime. We understand then how these two places mutually agree: because, even because they have deceived my people : this is without a figure. Now he adds figuratively, they have built up a wall, but they have daubed it only with untempered mortar , that is, sand. The kind of fallacies are now mentioned : because they said, Peace, when there was no peace. We yesterday reminded you that impostors have something in common with God’s true servants, just as Satan transforms himself into an angel of light. ( 2 Corinthians 11:14 .) We know that all the prophets were always messengers of peace: now this agrees chiefly with the good news, How beautiful are the feet of those who preach the gospel of peace. ( Isaiah 52:7 ; Romans 10:15 .) Whenever God commends his own word, he adds its character of peace. For when he is justly at enmity with us, there is one way of reconciliation and remission of sin. This springs from the preaching of the gospel. The prophets formerly discharged this duty; and when these impostors strove to deceive the people, they stripped off their masks and deceived the simple through the difficulty of discerning between themselves and the true servants of God. And yet, as we said yesterday, no one could be deceived except through their own fault. For God, indeed, offers us peace, and invites us to reconciliation by his own prophets; but on this condition, that we make war with our own lusts. This, then, is one way of being at peace with God by becoming enemies to ourselves, and fighting earnestly against the depraved and vicious desires of the flesh. But how do false prophets preach peace? Why! so that miserable and abandoned men may sleep in the midst of their sins. We must diligently attend, then, to this difference, that we may safely embrace the peace which is offered us by true prophets, and be on our guard against the snares of those who fallaciously flatter us with peace, because under promise of reconciliation they foment hostilities between God and ourselves. return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
에스겔은 아주 약간 다른 비유를 사용하면서 같은 은유를 이어간다. 그는 거짓 선지자들이 성벽 틈에 올라가지 않았고 이스라엘 족속의 울타리를 복구하지 않았다고 하였다. 가르치는 직분을 성실하게 이행하는 교사들은 성벽의 틈을 보면 즉시 수리하는 건축자와 같고, 밭이나 포도원이 들짐승에 노출되지 않도록 하는 농부와 같다.
이제 그는 한 걸음 더 나아가 이 거짓 선지자들이 성벽을 세우기는 하였으나 회칠만 하였다고 한다. **תָּפֵל(타펠), '회칠하지 않은'** — 이 단어는 다양하게 설명되지만, 나는 선지자가 석회 없는 모래를 의미했다고 본다. 그들은 겉모습만 세웠을 뿐이다. 그들이 성벽에 올라가지 않은 것과 세우되 회칠만 한 것은 어떻게 일치하는가? 그들은 백성의 안전을 위해 성벽 틈에 올라가지 않았으나, 열심 있는 척 위장하고 폐허를 복구하려는 것처럼 보였다. 그러나 그들은 석회와 모래를 섞어야 할 때 모래와 먼지만 쌓았으니, 석회 없는 모래는 그 자체로 흩어지고 시멘트가 되지 못한다.
**"평화 없는 곳에 평화가 있다고 말하면서"** — 어제 상기시켰듯, 거짓 선지자들도 하나님의 참된 종들과 공통점이 있으니, 사탄이 빛의 천사로 변장하기 때문이다(고후 11:14). 모든 선지자들은 언제나 평화의 전령들이었다(사 52:7; 롬 10:15). 참 선지자들은 하나님과의 전쟁이 우리 안에 있을 때 그것에 맞서 싸우라고 권한다. 거짓 선지자들은 비참하고 버림받은 사람들이 죄 가운데 잠들도록 평화를 선포한다. 참된 선지자들의 평화와 거짓 선지자들의 평화의 차이를 부지런히 주의해야 한다.
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commentary-section/cal-ezk-13-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
How, then, can it happen that we can be at rest while God is opposed to us? Thou shalt say , therefore, to those who daub with untempered mortar, it shall fall . Here the Spirit signifies that the false prophets should be subject to the greatest ridicule, when they shall be convicted by the event, and their is shall be proved by clear proof. Hence, also, we may gather the utility of the doctrine which Paul teaches, that we must stand bravely when God gives the reins to impostors to disturb or disperse the Church. They shall not proceed any further, says he. ( 2 Timothy 3:9 .) He says elsewhere in the same epistle, ( 2 Timothy 3:13 ,) They shall wax worse and worse; that is, as far as God pleases to be patient with them. But meanwhile the end is at hand, when the Lord shall shame all the impious false prophets, and detect their ignorance, rashness, and audacity, because they dared to use his name in offering peace to the reprobate. Thou shalt say, therefore , the wall shall fall . He speaks here of doctrine. There shall be an overflowing shower , says he — a desolating rain. Here the Spirit signifies that there shall be a violent concussion which shall disperse all the artifices of the false prophets, and detect their frauds, when the Lord should bring on the Chaldaeans, and deliver the city to them. Hence the same meaning is intended by the shower, by stones, by the rush of a whirlwind , but it was necessary to express the same thing in many ways, because the Israelites had grown torpid through their fallacies, and willingly seized upon what the false prophets said — that God would be propitious to them. After he had mentioned the shower, he goes on to hailstones. The more probable reading is, Ye, O great hailstones, shall fall; unless perhaps it is better to take the verb תפלנה , thephelneh , transitively, as I am inclined to do, ye shall make fall. This apostrophe is emphatic, because God addresses the stones themselves, and thereby obliquely reproves the sloth of those who thought to escape in safety through their blandishments. When God, therefore, addresses the stones, he doubtless reproaches the Israelites for hardening themselves so completely. He adds the violence of whirlwinds, or of tempests, in the same sense. The violence of the whirlwinds , then, shall break down or overthrow the wall . In conclusion, Ezekiel teaches that the doctrine of the false prophets had no need of any other refutation, that the arrival of the Chaldaeans, and their boasting, is like a storm and whirlwind to devastate the whole land: and thus he derides those praters who used their tongues so audaciously: he says that those strangers should come to refute these lies, not by words only, but by a violent attack. It follows — return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**"회칠한 자들에게 말하라 — 성벽이 무너지리라."** 성령은 거짓 선지자들이 사건에 의해 논박을 받을 때 가장 큰 조롱거리가 될 것임을 보인다. 바울이 가르치는 것처럼, 하나님이 사기꾼들에게 교회를 어지럽히거나 흩어지게 할 고삐를 줄 때 용감히 서야 한다(딤후 3:9, 13). 주님이 결국 모든 불경한 거짓 선지자들을 수치스럽게 하시고 그들의 무지와 경솔함을 드러내시는 마지막이 기다리고 있다.
**"넘치는 폭풍우 같은 것이 있을 것이다"** — 큰 폭풍우가 거짓 선지자들의 모든 술책을 흩어버리고 그들의 사기를 드러낼 것이라는 뜻이다. 갈대아인들이 왔을 때 이 모든 것이 분명해졌다. 우박과 돌풍도 같은 뜻이다. 하나님이 돌들 자체에 말씀하시는 호격은 강조적이다 — 이로써 그는 유대인들이 아첨으로 무사히 피할 수 있다고 생각할 만큼 완전히 굳어졌음을 간접적으로 책망하신다.
원주석
- 번역원본
commentary-section/cal-ezk-13-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
He confirms the last sentence, namely, that the false prophets would be a laughing-stock to all when their prophecies and divinations came to nothing, for the event would show them to be liars. For when the city was taken it sufficiently appeared that they were the devil’s ministers of deceit, for they were trained in wickedness and boldness when they put forth the name of God. Now the Prophet teaches that a common proverb would arise when the wall fell; for by saying, shall it not be said to them , he signifies that their folly and vanity would be completely exposed, so that this proverb should be everywhere current — where is the daubing with which you daubed it? It follows — return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
마지막 판결을 확인하신다. 거짓 선지자들이 그들의 예언과 점술이 허사가 될 때 만인의 웃음거리가 될 것이다. 성이 함락될 때 그들이 악마의 속임수 종들이었음이 충분히 드러났다. 선지자는 이제 성벽이 무너질 때 공통된 속담이 일어날 것을 가르친다 — **"너희가 회칠한 것이 어디 있느냐?"**
원주석
- 번역원본
commentary-section/cal-ezk-13-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
He still pursues the same sentiment; but he says he will send forth storms and hail, and a whirlwind. He formerly spoke of hail, and showers, and violent storms; but he now says, that those winds, storms, and showers should be at hand to obey him. We see, therefore, that this verse does not differ from the former, unless in God’s showing more clearly that he would send forth storms, whirlwind, and hail to overthrow the empty building which the false prophets had raised. It follows — return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
같은 감정을 이어가지만, 하나님이 폭풍과 우박, 돌풍을 보내실 것이라고 하신다. 앞에서 우박과 폭우와 맹렬한 폭풍을 말씀하셨고, 이제 그 바람들과 폭풍들과 폭우들이 그의 명령을 순종할 준비가 되어 있다고 하신다. 이 절은 이전 절과 다르지 않으나, 거짓 선지자들이 세운 공허한 건물을 무너뜨리기 위해 폭풍과 돌풍과 우박을 보내실 것임을 더 명확히 보이신다.
원주석
- 번역원본
commentary-section/cal-ezk-13-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
This verse ought to be united with the other: God says, I will throw down the wall . For the false prophets had acquired so much favor, that their boasting was as much esteemed as an oracle. Hence the people were persuaded that what even these impostors dreamt was uttered by God. Since, therefore, they had so bound men’s minds to themselves, the Prophet was obliged to inveigh vehemently against those impostures, since he would not have succeeded by simple language. This language, indeed, may seem superfluous; but if any one considers how greatly these miserable exiles were deluded by the false prophets, he will easily acknowledge that God does not repeat the same thing so often in vain: as in this place he brings forward nothing new; but he so inculcates what we have already seen as to confirm it. I will pull down , therefore, the wall which you have daubed with untempered mortar, and I will lay it low on the ground, and its foundation shall be uncovered , or discovered. Here the Prophet signifies that God would so lay bare the fallacies of those who had deceived the people with vain hopes, that no disguise should remain for them, but their disgrace should be plain to every one. Now, such was the shamelessness of these impostors, that if they were convicted on one point, yet they did not desist on that account, but took credit to themselves if anything turned out more fortunately than they could expect, (19) as if they had not prophesied in vain, while a single thing came true. Since, therefore, the impious so turned their backs when God detected their folly, the Prophet adds, that the false prophets would have nothing left, because God will not only overthrow whatever they seemed to build, but he will uncover even the foundations, so that the people may understand that there was not a scruple or the least particle of truth in them. And it shall fall, and you shall be consumed in the midst of it. He had just said that it should be ruinously consumed: hailstones, he said, should fall to consume it; by which word he understood that the final slaughter should be so severe that no hope should be left. For as long as Jerusalem stood, the Israelites always look forward to a return. But when they saw the kingdom not only weakened, but utterly destroyed, the temple overthrown, and the city ruined, whenever they heard of their dreadful dispersion, not the slightest remnant of hope survived. Now this consumption is transferred to the false prophets. As that consumption was final, and without a gleam of hope, ye shall be consumed , says he, in the midst of it, and ye shall know that I am Jehovah. He does not inculcate this particular so often in vain; but he inveighs with indignation against the wicked audacity of the false prophets, who dared so petulantly to oppose themselves to the true servants of God, and to assume his name, and to trifle with him like children. Such is the prodigious madness of mortals who dare to set themselves against God: for this reason, he says, they shall at length perceive with whom they have to do. It follows — (19) Calvin’s Latin is very cramped here. The French translation paraphrases it thus: “ Mais ils repliqueront qu’il se pourra bien faire qu’il leur sera eschappe quelque chose mal a propos .” return to ' Top of Page ' <a name="verse-15" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 절은 앞 절과 연결되어야 한다. 하나님은 **"내가 성벽을 무너뜨리겠다"**고 하신다. 거짓 선지자들은 너무 많은 호감을 얻어 그들의 자랑이 신탁처럼 여겨졌다. 그러므로 선지자는 그들의 속임수에 격렬하게 맞서야 했다.
**"내가 회칠하지 않은 것으로 회칠한 성벽을 헐어버리겠다"** — 하나님은 백성을 헛된 소망으로 속인 자들의 속임수를 온전히 드러내시어 어떤 위장도 남기지 않으시고 그들의 수치가 모든 이에게 명백하게 하실 것이다. 거짓 선지자들은 한 가지 점에서 논박을 받아도 그치지 않았으나, 하나님은 기초마저 드러내어 백성이 그들 안에 한 알갱이도 한 조각도 진실이 없음을 알게 하실 것이다.
**"그 안에서 소멸될 것이다"** — 선지자는 최후의 학살이 너무나 심해 어떤 소망도 남지 않을 것이라 하였다. 예루살렘이 서 있는 한 이스라엘 사람들은 항상 귀환을 고대했다. 그러나 왕국이 단지 약해진 것이 아니라 완전히 무너지고 성전이 전복되고 도시가 황폐해지는 것을 보았을 때, 소망의 가장 작은 흔적도 살아남지 못했다. 이제 이 소멸이 거짓 선지자들에게 적용된다.
원주석
- 번역원본
commentary-section/cal-ezk-13-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
If the inveterate obstinacy of the people had not been known to us, Ezekiel would seem too verbose, since he might have said in a few words what he explains at such length. But if we bear in mind the perverse and refractory disposition of the people, we shall find that there was need of such continual repetition, I will fulfill , says he, my burning wrath upon the wall; that is, I will show how detestable and destructive to my people was this doctrine. Hence God fined up his anger on the wall, when he reduced to nothing all the lies of the false prophets: afterwards also he attacked them, since the mark of disgrace was attached to their characters, and this rendered their doctrine detestable: afterwards, says he, I will say, There is no wall; those who daubed it are not. When God speaks thus, he means that he will suffer the false prophets to triumph among the people for only a short time. For even to the destruction of the city and temple they always withstood God’s servants with a bold forehead, as if they would thrust their horns against God and his announcements. Let us observe, then, that while Jerusalem was standing, the appearance of a wall existed; for there was the prop of false doctrine, and the people fed willingly on such deceits. Their daubing, therefore, stood till it vanished with the ruin of the city, and then their vanity was proved, for God took vengeance on these insolent triflers. It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
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pericope/per-ezk-13-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
백성의 완고한 완강함을 잘 알지 못했다면, 에스겔이 너무 장황하다 여겼을 것이다. 그러나 백성의 비뚤어지고 다루기 어려운 기질을 고려하면, 이런 계속적인 반복이 필요했음을 알 것이다. **"내가 내 맹렬한 진노를 성벽에 이루겠다"** — 이 교훈이 얼마나 백성에게 해롭고 파멸적이었는지를 하나님이 보이실 것이다.
그 다음에 하나님이 말씀하신다 — **"성벽이 없어지고 그것을 회칠한 자들도 없어지리라."** 하나님은 거짓 선지자들이 짧은 시간 동안만 백성 가운데서 승리하도록 허용하실 것이다. 예루살렘이 서 있는 동안 성벽의 외관은 존재했다. 그들의 회칠은 도성의 폐허와 함께 사라질 때까지 지속되었고, 그때 그들의 허망함이 입증되었다.
원주석
- 번역원본
commentary-section/cal-ezk-13-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
He now concludes this discourse, and shows what he had hitherto intended by a building badly cemented, by using sand without lime. The prophets of Israel prophesied concerning Jerusalem . Here he does not mean false prophets, with whom Jeremiah was continually contending, but those who in exile still hardened the wretched. While they thought to make use of the occasion, and so to humble the people who had been so grievously wounded by the hand of God, they stirred them up to pride, as we have formerly seen. Our Prophet was obliged to strive with them for the comfort of his exiles, for he was peculiarly sent to the captives, as we have said, although the advantage of his prophecies also reached Jerusalem. The prophets , those of Israel , that is, the ten tribes dispersed in different directions, prophesied concerning Jerusalem . Why then did they not rather predict a happy result? For they were reduced to extremes, and meanwhile promised victory to the Jews. And they saw a vision, for it, says he. This clause seems opposed to another, in which the Prophet says that they saw nothing. How, then, do these two things agree — to see a vision, and yet to see nothing’? What he now says as to seeing a vision refers to their false boasting. For they were altogether without the Spirit of God, nor did they possess any revelation. Yet when they boasted themselves to be endowed with the Spirit, and many had faith in their words, the Prophet concedes to them the name of a vision, although there was none, by accommodation. He says, therefore, that they saw a vision, that is, that they boasted in one since they professed to be spiritual. As at this time the Papists deny that they utter anything out of their own minds, and say that they have all those fictions, by which they adulterate all piety, from the Holy Spirit; so these prophets said they were spiritual: and as far as the title is concerned, the Prophet grants what in reality he disallows when he adds, there was no peace when they said there was peace. Hence it appears that a vision was in their mouth united with sacrilegious boldness: yet there was no vision; because, if God had manifested anything by his Spirit, he would really have proved it as he says by Moses. ( Deuteronomy 18:22 .) Since, then, there was no peace, but the final overthrow of the city was at hand, it is easily collected that they saw nothing, but made false use of that sacred name of vision to acquire confidence for themselves. As to his saying there is no peace, it extends to the future. They promised peace by saying that the siege of the city was to be raised, and prosperity to await the Jews. But God, on the other hand, pronounces there should be no peace, because it will shortly be evident that Jerusalem is devoted to utter destruction. return to ' Top of Page ' <a name="verse-17" class="com-number"
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pericope/per-ezk-13-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이제 이 담화를 마무리하며, 성벽이 나쁘게 접합되었다, 석회 없는 모래를 사용했다는 것이 무슨 의미인지를 보인다. **이스라엘의 선지자들이 예루살렘에 관하여 예언하였다.** 여기서 그는 예레미야가 계속 맞섰던 거짓 선지자들이 아니라, 포로 중에서 아직도 비참한 자들을 굳세게 한 자들을 말한다. 그들은 기회를 이용하고자 하면서 하나님의 손에 심히 상처를 받은 백성을 겸손케 하였으나, 우리가 앞에서 본 것처럼 그들을 교만으로 부추겼다.
**"그리고 그것을 위하여 환상을 보았다."** 이것은 선지자가 그들이 아무것도 보지 못한다고 한 것과 어떻게 일치하는가? 여기서 환상을 보았다는 것은 그들의 거짓 자랑을 가리킨다. 그들은 하나님의 영을 전혀 갖지 않았고, 아무 계시도 없었으나, 영을 받았다고 자랑하고 많은 이들이 그 말을 믿었으니, 선지자는 수사적으로 환상의 이름을 양보한다. 그러나 평화 없는 곳에 평화 있다 말할 때 환상이 없었음이 드러난다. 왜냐하면 만일 하나님이 그의 영으로 무언가를 나타내셨다면, 모세가 말한 것처럼 그가 그것을 실제로 입증하셨을 것이기 때문이다(신 18:22).
원주석
- 번역원본
commentary-section/cal-ezk-13-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
WE may gather from this passage that Satan’s lies were not spread among the people so much by men as by women. We know that the gift of prophecy is sometimes though rarely allowed to women, and there is no doubt that female prophets existed whenever God wished to brand men with a mark of ignominy as strongly as possible. I say as much as possible, because the sister of Moses enjoyed the prophetic gift, and this never ceased to the reproach of her brother. ( Exodus 15:20 .) But when Deborah and Huldah discharged the prophetic office, ( Judges 4:4 , and 2 Kings 22:14 ,) God doubtless wished to raise them on high to shame the men, and obliquely to show them their slothfulness. Whatever may be the reason, women have sometimes enjoyed the prophetic gift. And this is the meaning of Joel’s second chapter, ( Joel 2:28 ,)Your sons shall see visions and your daughters shall prophesy. There is no doubt that the Spirit transfers to the kingdom of Christ what had been customary among the ancient people. For we know that Christ’s kingdom is described, or rather depicted, under the image of that government which God formerly held under the law. Since, then, certain women were gifted with the prophetic spirit, Satan, according to his custom, abused this under a false pretense. We know that he always emulates God and transforms himself into an angel of light, because if he were to show himself openly, all would instantly flee from him: hence he uses God’s name deceptively, to ingratiate himself among the simple and incautious. And he not only sends forth false prophets to scatter abroad their lies and impostures, but he turns even females to the same injurious use. Here we see how anxiously we ought to guard against any corruption which may creep in to contaminate the pure gifts of God. But this contest seems not to have been sufficiently honorable to the servant of God; for it was almost a matter of shame when they engaged with women. We know that those who desire praise for their bravery do not willingly engage with unequal antagonists who have no strength to resist; since there is no praise in a victory when it is too easy: so also Ezekiel could put away from him this undertaking, since it was unworthy of the prophetic office. Hence it appears, that God’s servants cannot faithfully discharge the duties assigned to them, unless they strive to remove all impediments. This then is the condition of all those to whom God assigns the office of teaching, that they may oppose all false doctrines and errors, and never consider or wish for great praise from their victory: it should suffice them to assert God’s truth against all Satan’s devices. Thus we see Paul strove with a workman (Demetrius), ( Acts 19:24 ,) and that was all but ridiculous: and truly he might seem not sufficiently to regard his dignity; for from the time when he saw secret things which it was not lawful for him to utter, and was carried up to the third heaven, ( 2 Corinthians 12:4 ,) when he engages in a contest with a craftsman, he seems to forget that dignity to which God had raised him. But we must remember the reason which I have mentioned, that as the duty of teaching is assigned to God’s servants, so they are appointed as his avengers and defenders of the doctrine of which they are heralds. Hence if, so to speak, fleas were to come out of the earth and rail at sound doctrine, none who are influenced by a desire of edification will hesitate to contend even with those fleas. Thus the Prophet’s modesty is conspicuous, because by God’s command he turns to these weak women to refute even them. return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 구절로부터 사탄의 거짓들이 남성들보다 여성들에 의해 더 많이 백성 가운데 퍼졌음을 알 수 있다. 예언의 은사가 때때로 — 드물기는 하지만 — 여성들에게도 허용된다는 것을 우리는 알고 있다. 모세의 누이가 예언의 은사를 누렸고(출 15:20), 드보라와 훌다가 예언자 직분을 이행하였을 때(삿 4:4; 왕하 22:14), 하나님은 의심할 바 없이 남자들을 부끄럽게 하고 그들의 나태함을 간접적으로 보이려 하셨다. 요엘의 말씀처럼(욜 2:28), 이 관습이 그리스도의 왕국으로 이전되었다. 그리스도의 왕국은 옛날 율법 아래서 하나님이 유지하셨던 그 통치의 형상 아래 묘사된다.
사탄은 그의 관습대로 이것을 거짓 구실 아래 남용하였다. 그는 항상 하나님을 흉내 내고 빛의 천사로 변장하며, 모든 사람이 즉시 그에게서 도망하지 않도록 하나님의 이름을 기만적으로 사용한다. 그는 거짓 선지자들뿐 아니라 여성들도 같은 해로운 목적에 사용한다.
에스겔에게 이 사역은 충분히 영예롭지 않은 것처럼 보일 수도 있었다. 여성들과 싸우는 것은 거의 수치스러운 일이었으니, 저항할 힘도 없는 불평등한 적수와 싸울 때는 승리에서 아무 칭찬도 없기 때문이다. 그러나 여기서 하나님의 종들의 겸손이 드러난다. 가르치는 직분을 맡은 자들은 모든 거짓 교훈과 오류에 맞서야 하며, 자신들의 승리에서 어떤 큰 칭찬을 바라거나 원해서는 안 된다. 하나님의 진리를 사탄의 모든 계략에 맞서 주장하는 것으로 충분하다.
원주석
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commentary-section/cal-ezk-13-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
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It is said, then, woe to those who sew pillows or cushions ; it is the same thing — to all armholes, and to those who make covers for the head of every stature . There is no doubt that by these tricks they deluded the minds and eyes of the simple. It is evident from the law that some ceremonies are useful, since God commands nothing superfluous; but Satan by his cunning turns everything useful to man’s destruction. Meanwhile we must remark that false prophets were always immoderately fond of outward signs; for since they have nothing substantial to offer, they have need of ostentation to dazzle all eyes. This then is the reason why men and women who intend to deceive, always heap together a number of ceremonies. Hence Ezekiel says, that those women had sown together pillows, and he adds, for all armholes . Whence it appears that they laid them under the armpits of those by whom they were consulted, although he afterwards seems to hint that they themselves reclined upon these pillows. But now he is treating of the people. The ancients were accustomed when they reclined at table to have cushions under their arms, though this is not our habit. But there is no doubt that they wished to represent a kind of sleep, like the foolish who consult oracles, and think themselves in ecstasies, and snatched away beyond all thoughts of this world. Then they had veils or coverings which they put over their heads. In this way imposture flourished with the Roman augurs; for they veiled their head when they wished to begin their incantations. Livy says, that the augur stood at the threshold with his head covered, and uttered these words, “O Jupiter, hear;” (23) so that it is probable that veils covered the heads of those who wished to consult God, that they might be as it were separated from the world, and no longer look upon human things, but have only spiritual eyesight. With this view these women used such ceremonies that wretched men thought themselves caught up above the world, and all earthly thoughts being laid aside, they dozed so as to receive the oracles, and at the same time had the head covered to avoid everything which might call them off and distract them, and to be wholly intent on spiritual meditations. As to his saying, upon all arms, and upon the head of every stature . I doubt not that the Prophet teaches by these words that these women exercised a promiscuous trade, making no distinctions, but, gratifying all without choice, so long as they brought their money in their hands, as we shall by and by see. Hence this mark of universality ought to be noticed emphatically, because these women did not attend to the disposition with which persons came, but only grasped at their reward, and thus the gate was as open to all as that of the market-place. For shops are open to all, since all are expected to promote profit and make bargains, and merchants by their allurements entice as many as they can to purchase their goods. So also veils were provided for all heads and cushions for all arms, for there was no difference except in reference to profit from these profane and base transactions. With regard to the word “stature,” the opinion of those who think it used, because the women ordered those who consulted the oracles to stand, appears to me forced, and not in accordance with the Prophet’s intention. I have no doubt that, the Prophet uses the word for “age,” or person, as others correctly interpret it; as if he had said, that they made no difference between old and young, tall and short, but prostituted their answers to all from whom they looked for gain. It afterwards follows, Is it not to hunt souls? Here God reproves one crime, but he will shortly add another, namely, the profanation of his sacred name. But he here speaks only of the death of souls, as if he said that the women laid those snares to deceive wretched souls. And because Ezekiel was commanded to, prophesy against them, he here addresses them more vehemently — Will ye hunt the souls of my people? It is literally the souls which belong to my people; but it will be more simple to receive it thus — will ye hunt the souls of my people, and will ye give life to your own souls, unless any one wishes to interpret it so as to make the Prophet repeat the same thing twice. For the souls of the people were also their own. For as we shall afterwards see, no one is deceived by the devil unless he offers himself of his own accord, and entangles himself in his snares on purpose. Since then it is always true that wretched men who catch at vain oracles devote themselves to the devil and his ministers, hence the passage may be explained in this way. But the sense which I have proposed is more simple, namely, that these women must not be yielded to because they have hunted the souls of the people; as if the Prophet had said, the people are precious to God, who has undertaken the care of them. Thus then he reasons; such is your audacity, nay, even fury, that you doubt not to seize upon God’s people: since therefore your impiety is so licentious and bold, will God suffer you to rage with impunity against the souls of which he is the guardian? Lastly, he signifies that punishment is prepared for the women who ensnare God’s people, because although those who are deceived are worthy of death, yet God will still exact punishment of Satan’s ministers who have endeavored to despoil him of his rights. It, follows — (23) “Lib. 1. ch. 32. See also chap. 36., ‘ statua Atti capite velato , referring to ‘ Attus Navius, inclitus ea temptestate augur .” return to ' Top of Page ' <a name="verse-19" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**"모든 팔꿈치에 베개를 꿰매고 각 장신에 맞는 머리 쓸 것을 만드는 자들에게 화 있을지어다"** — 이런 속임수들로 그들은 순박한 자들의 마음과 눈을 미혹하였다. 율법에서 어떤 의식들이 유용하다는 것이 분명하니, 하나님은 불필요한 것을 명령하시지 않기 때문이다. 그러나 사탄은 교활하게 모든 유익한 것을 인간의 멸망으로 돌린다. 또한 거짓 선지자들은 항상 외적 표징들을 지나치게 좋아했다는 점을 주목해야 한다. 내세울 실질이 없으니, 모든 눈을 현혹할 과시가 필요하다.
팔꿈치 아래 놓인 베개들에 대해 — 고대인들이 식사 때 기댈 때 팔 아래 쿠션을 두었다. 이것은 어떤 수면 상태를 표현하고자 한 것 같다 — 신탁을 구하는 어리석은 자들이 황홀경 상태에 있다고 생각하는 것처럼. 그들은 머리 위에 베일이나 가리개를 덮었는데, 이것은 마치 세상으로부터 분리되어 더 이상 인간사를 바라보지 않고 오직 영적 시력만을 갖는 것처럼 표현하기 위함이었다. 로마의 점쟁이들도 이런 관습으로 속임수를 행하였다.
**"모든 팔에, 각 장신에 맞는 머리 쓸 것을 만들었다"** — 선지자는 이 여자들이 무차별하게 장사를 하여 손에 돈만 가져오면 아무 구분 없이 모든 이를 만족시켰음을 가르친다. 보편성의 이 표징은 강조해야 한다. 상점은 모든 이에게 열려 있듯, 이들도 이익을 위해 모든 이를 위한 베일과 베개를 제공하였다. **"영혼들을 사냥하는 것이 아니냐?"** — 하나님은 여성들이 비참한 영혼들을 속이기 위한 올무를 놓았음을 책망하신다. **"나의 백성의 영혼들을 사냥하겠느냐?"** — 그들이 살도록 자신들의 영혼을 살려 두겠느냐? 백성은 하나님께 소중하다. 그러므로 사탄의 종들이 그들을 해치려 한다면 처벌을 받을 것이다.
원주석
- 번역원본
commentary-section/cal-ezk-13-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here God accuses these women of a double crime; one crime was that which I have mentioned, cruelly to destroy the souls which were sacred to God, and hence were destined to be saved; but he added a more atrocious crime — that of sacrilege, because they had abused the name of God to deceive. Nothing is less tolerable than when God’s truth is turned into a lie, because this is like reducing him to nothing. God is truth; if, therefore, that is abolished, what else will remain behind? God will be, as it were, a dead specter. Hence the Prophet, in God’s name, complains of both : ye have profaned me, says he , before my people. For as the gift of prophecy was a rare and remarkable pledge of God’s love and paternal anxiety towards the Israelites, so when that gift was corrupted, the name of God was at the same time polluted. For God was never willing to be disjoined from his word, because he is himself invisible, and never appears otherwise than in a mirror. Hence God’s glory, and sanctity, and justice, and goodness, and power, ought to shine in the gift of prophecy; but when that gift is contaminated, we see how such a disgrace becomes a reproach against God. In this way his holiness is defiled, his justice, virtue, and fidelity, are corrupted, and his very existence called in question. So it is not without cause that God pronounces his own name to be polluted. Then he adds, among the people. And this circumstance increases the crime, since God’s name was profaned where he wished it to be peculiarly worshipped; for it was also profaned among the Gentiles: but since God had never made himself known there, their profanation was the less detestable. But, because God erected his throne among the people of Israel, and wished his glory to shine there, we see how sacrilege increases, while his name is profaned in that sanctuary which he had chosen. This is one crime. But he also adds, on account of handfuls of barley and pieces of bread . Here God shows how much and how basely he was despised by those females, who sold their prophecies for a piece of bread or a few grains of barley which any one could hold in his hand. If they had demanded a great reward, their insatiable avarice would not have extenuated their crime; but their impiety is the rather discovered, when on account of a small reward they so prostituted themselves and the name of God. They boasted themselves to be the organs of the Holy Spirit: but when by this mask they deceived the people, injustice was done to the Holy Spirit, since for so paltry a reward they vainly boasted in their prophecies. They prostituted even God himself: and in fine, this was just as if; being corrupted by a small bribe of no value, they did not treat God’s name with sufficient respect to be withheld from the crime by the slightest of the recompense. A comparison will make the matter clearer. If a person is tempted by a moderate reward to the perpetration of any crime and refuses, and then when he is offered a far more valuable reward, and thus yields to the temptation, this shows that his will was upright, though not sufficiently firm. But if any one, for a single farthing, undertakes to do what he is ordered, and refuses no crime, this shows his readiness to all sorts of wickedness. If a girl rejects bribes when she knows her modesty to be assailed, but yet yields for a large reward, here, as I have said, virtue struggles with vice; but if she prostitutes herself for a morsel of bread, here she manifests that depravity which all abominate. This, then, is God’s intention, when he says that these women traded in their lies for handfuls of barley and pieces of bread. If any one objects that prophecies were anciently saleable, since it was customary with the people to offer the prophets rewards, I answer, that the women are not condemned merely for receiving either the handful of barley or the piece of bread, but because they did not hesitate to corrupt God’s truth for a trifling gain, and then to turn it into a lie. The Prophet afterwards points out the nature of their deceit, for it would not have been sufficient to blame these women generally, unless Ezekiel had pointed with his finger at their pestiferous impostures. Now, therefore, he says, that they slew the souls which were not dying, and kept alive the souls which were not living. We have said before, that by this mark the true and righteous servants of God were distinguished from impostors. For the servants of God, who faithfully discharge the duty enjoined upon them, kill and make alive: for God’s word is life, and brings health to lost mankind; but is a savor of death unto death in those who perish, as Paul says. ( 2 Corinthians 2:15 .) Hence it is true that prophets who faithfully and properly discharge their duty both kill and make alive: but they give life to the souls which are to be freed from death, and slay the souls which are devoted to destruction; for they denounce eternal death to all unbelievers unless they repent; and whatever they bind on earth is also bound in heaven. ( Matthew 18:18 .) Their teaching, therefore, is effective for destruction, as also Paul elsewhere teaches. We have at hand, says he, vengeance against every high thing which exalts itself against Christ, ( 2 Corinthians 10:5 .) Hence honest teachers are armed by God’s vengeance against all unbelievers who remain obstinate: but they convey life to those who repent, since they are messengers of reconciliation; nay, they reconcile men to God when they offer Christ to them as our peace, and by whom the Father is propitious to us. ( Ephesians 2:16 .) When false prophets desire to rival God’s servants, they omit the principal part, namely, faith and repentance; hence it happens that they proclaim life to souls already adjudged to destruction; for they give life to the reprobate who are hardened in contempt of God by their flatteries; for they do not require of men either faith or penitence, but only a reward. Hence also it happe
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pericope/per-ezk-13-003
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 하나님은 이 여자들을 이중 범죄로 고발하신다. 하나의 범죄는 하나님께 거룩한 영혼들 — 구원받도록 정해진 영혼들 — 을 잔인하게 멸망시키는 것이다. 그러나 더 흉악한 범죄가 더해졌다 — 하나님의 이름을 속임에 악용한 신성 모독이다. 하나님의 진리가 거짓으로 변하는 것은 가장 용납할 수 없는 일이니, 이것은 그를 무로 만드는 것과 같기 때문이다. 하나님은 진리이시다. 그러므로 진리가 폐지된다면 무엇이 남겠는가?
**"내 백성 앞에서 나를 더럽혔느니라."** 예언의 은사는 이스라엘에 대한 하나님의 사랑과 부성적 돌봄의 드문 표징이었으므로, 그 은사가 부패될 때 하나님의 이름도 동시에 오염된다. 하나님은 결코 자신의 말씀과 분리되기를 원하지 않으신다. 따라서 예언의 은사 안에서 하나님의 영광, 거룩, 정의, 선하심, 능력이 빛나야 한다. 그런데 그 은사가 오염될 때 그 수치가 하나님에 대한 모욕이 된다. 또한 **이스라엘 백성 가운데서** 라는 상황이 범죄를 더하니, 하나님의 이름을 이방인들 가운데서도 모독하였으나, 하나님이 자신을 나타내신 곳에서의 모독이 특히 혐오스럽다.
**"보리 한 줌과 빵 조각을 위하여"** — 하나님은 이 여자들이 그를 얼마나 천하게 여겼는지를 보이신다. 그들이 큰 대가를 요구했다면 탐욕도 범죄이었으나, 한 줌의 보리나 빵 조각을 위해 하나님의 이름을 그렇게 팔았으니, 오히려 그들의 불경건함이 더 드러난다. 마치 사람이 단 한 푼에 어떤 범죄도 저지르는 것이 그 타락함을 더욱 드러내듯이.
**"죽지 말아야 할 영혼들을 죽이고 살지 못할 영혼들을 살렸다"** — 이것으로 참 선지자와 거짓 선지자의 차이가 드러난다. 하나님의 종들은 죽이기도 하고 살리기도 한다 — 하나님의 말씀은 생명이며, 잃어버린 자들에게 구원을 가져오지만 멸망하는 자들에게는 사망에 이르는 사망의 냄새이다(고후 2:15). 그들은 회개하는 자들에게 생명을 주고 완고한 자들은 하나님과 원수로 선언한다(마 18:18). 그러나 거짓 선지자들은 주된 부분 — 믿음과 회개 — 을 빠뜨리고, 이미 멸망으로 판결된 영혼들에게 생명을 선포한다.
원주석
- 번역원본
commentary-section/cal-ezk-13-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here Ezekiel begins to threaten those women with what would shortly happen, namely, that God would not only render them contemptible, but also ridiculous, before the whole people, that their delusions and impostures might sufficiently appear. This is the Prophet’s intention, as we shall afterwards see; but the Prophet is verbose in this denunciation. God therefore says, that he is an enemy to those cushions , that is, to those false ceremonies which were like cloaks to deceive miserable men: hence he says, that those souls were a prey. He uses the comparison from hunting: ye have hunted , says he, the souls of my people . And this is the meaning of the word used immediately afterwards for flying . This word פרח , pherech , signifies also “to flourish;” but I here willingly subscribe to the opinion of all who interpret it to fly: unless the paraphrast is right in translating it “to perish;” for he thought the Prophet was speaking metaphorically, as if he meant that those souls were ensnared, and so vanished away. But I do not think this quite suitable, since it is more probable that the Prophet is speaking of their lofty speculations. For we know that false prophets boasted in this artifice, when they either raise, or pretend they raise, men’s minds aloft, and curious men desire this only; and hence it happens that the doctrines of the Law and the Gospel are insipid to them, because subtleties alone delight them. And we see at this day how many embrace the follies of Dionysius (27) about the celestial hierarchy, who treat all the prophets, and even Christ himself, as of no value. Hence the Prophet says, that these women hunted the souls of the people, because they had snares prepared in which they entangled all who were subject to their impostures and fallacies. Yet, in my opinion, he also alludes to birds. When, therefore, he has said that all impostures were Satan’s method of hunting souls, he now adds obliquely another simile, that all false prophecies are so many allurements to catch birds. The sense of the passage now appears clear. Behold , therefore, says he, God will arise against your cushions, by which you have hunted birds to make them fly; that is, when you promised wonderful revelations those wretched dupes whom their own curiosity urged on were deceived by such enticements. Afterwards he adds, I will free them from your arms, and I will let go the souls which you have hunted to make them fly, says he. He repeats again what we have already said about deep speculations, by the sweetness of which false prophets are accustomed to entice all fools who cannot be content with true doctrine, nor be wise with sobriety. Meanwhile it is by no means doubtful that God here speaks peculiarly of his elect, who were left among the people. For although they were but few, God was unwilling for them to perish: and for this reason he announces that he would be their avenger, and undeceive them, whether they had been already entrapped, or were just surrounded by these allurements. Since, then, he uses the same word, we gather from this that the phrase cannot be used indiscriminately. For God suffers many to perish, as he says by the Prophet Zechariah, “Let what perishes perish,” ( Zechariah 9:9 ); but meanwhile he rescued a small number as the remnant of his choice, as Paul says. ( Romans 11:5 .) (27) Dionysius was a Carthusian, a philosopher imbued with the mystic doctrines of Plato, on whose ‘writings he wrote an elaborate comment. Calvin refers to his attempt to combine the scholastic theology of his day with the mystical fancies of Platonism. He was commonly called a Ryckel, and wrote . See Gieseler’s Eccl. Hist., edited in English by Francis Cuningham, volume 3 return to ' Top of Page ' <a name="verse-21" class="com-number"
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pericope/per-ezk-13-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
에스겔은 이제 그 여자들에게 곧 일어날 일을 위협하기 시작한다. 하나님은 그들을 모욕거리와 웃음거리로 만드시어 속임수가 온전히 드러나게 하실 것이다. 하나님은 **그 베개들**, 즉 비참한 사람들을 속이는 데 쓰인 가짜 의식들의 원수가 되신다. **"너희가 내 백성의 영혼들을 사냥하였다"** — 이 구절에서 **날아가는** 것의 의미에 대해 거짓 선지자들이 사람들의 마음을 높이 올리거나 올리는 척 자랑하였다는 것을 가리킨다. 거짓 선지자들은 이 기술을 자랑하였다. 우리는 많은 이들이 오늘날 디오니시우스의 천상의 위계에 관한 어리석음을 받아들이는 것을 보는데, 이들은 선지자들과 그리스도 자신도 경시한다.
따라서 선지자는 이 여자들이 그들의 속임수와 거짓에 복종한 모든 이들을 얽어매기 위한 올무를 마련했기 때문에 백성의 영혼들을 사냥하였다고 한다. 그런데 나의 생각으로는 새들에 대한 비유도 암시하고 있다. 그러므로 그는 **"하나님이 너희가 새들을 날아가게 하려고 사냥한 너희 베개들을 대적하여 일어나실 것이다"**라고 한다. 그리고 하나님은 그들을 보호하실 것이다 — **"내가 너희 팔에서 그것들을 해방시키고 너희가 날아가게 사냥한 영혼들을 보내리라."** 이것은 선민에 특별히 해당한다. 비록 소수였으나 하나님은 그들이 멸망하기를 원하지 않으셨다. 그러므로 하나님은 이미 덫에 걸린 자들이든 막 유혹에 둘러싸인 자들이든 그들의 복수자가 되겠다고 선언하신다.
원주석
- 번역원본
commentary-section/cal-ezk-13-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
What the Prophet had said concerning the pillows he now pronounces of the veils, by which they were accustomed to cover either their own heads, or those of the persons who consulted them. The conclusion is, that God would put an end to such follies. For the people were so fascinated by these silly things, that it became necessary to strip away these masks, since these women were always ready to deceive. He adds also, that he would do that for the benefit of his own people. We have said that this ought not to be extended generally to all the sons of Abraham according to the flesh. For God suffered almost all to perish, as he had said by Isaiah: “Even if thy people had been as the sand of the sea-shore, a remnant only shall be saved,” ( Isaiah 10:22 .) When, therefore, God speaks here concerning his own people, this sentence ought to be restricted to the elect: as when it is said in the psalm, How soft and kind is God to his people Israel; and then he adds by way of correction, to those who are upright in heart, ( Psalms 73:1 ,) Since many boasted themselves to be Israelites who are very unlike their father, and through being degenerate deprived themselves of that honor: hence the Prophet restricts God’s goodness peculiarly to the elect who are upright in heart, after he had spoken of the whole people. Although Ezekiel did not distinctly express what we have cited from the psalm, yet the sense is the same; and this is easily gathered from the eleventh chapter of the Epistle to the Romans ( Romans 11:5 ), where God sets before us the remnant preserved according to God’s gratuitous election. For the same sense it is added , that they should no longer be for a prey . We have said how these women hunted these wretched souls, not only for purposes of gain, but also because Satan abused their fallacies. So, therefore, it happened that these souls were enticed to their destruction. For this reason God pronounces that they should no longer be their prey. And he repeats what he had already said, ye shall know that I am Jehovah . Here God brings before us his power, because we know how safely hypocrites allude his sacred name; and this easily appears in the boldness and licentiousness of these women. Hence God here threatens them: he says that they should feel at length who had spoken, since they ridiculed Ezekiel and his other servants. There is, then, a silent antithesis between God and the prophets; not that God separates himself from his servants; for the truth, of which they are ministers and heralds, is an indissoluble bond of union between them; but the language is adapted to the senses of those with whom the Prophet treats. Now, since these women were so wanton, he says that he was not despised by them, but God himself. It follows — return to ' Top of Page ' <a name="verse-22" class="com-number"
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pericope/per-ezk-13-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 베개들에 관해 말한 것을 이제 베일들에 대해 선언한다. 결론은 하나님이 그런 어리석은 것들을 끝내실 것이라는 것이다. 그는 이것이 자신의 백성을 위한 것이라고 덧붙인다. 이것은 아브라함의 혈통 모두에게 일반적으로 확대될 수 없다. 하나님은 거의 모든 자들이 멸망하도록 허용하셨다. 그러므로 여기서 **그의 백성**에 관해 말씀하실 때, 이는 선민에게 제한되어야 한다 — 마음이 정직한 자들(시 73:1). 에스겔이 시편에서 인용한 것을 명확히 표현하지는 않았으나 의미는 같으며, 이것은 로마서 11장 5절에서 쉽게 파악된다(하나님의 은혜로운 선택에 따라 남겨진 자들). 그러므로 하나님은 그 나라에 영광이 오심을 선언하신다 — **"그들이 다시 너희 먹이가 되지 아니하리라."** 그는 이미 말씀하신 것을 반복하신다. 그리고 **"내가 여호와인 줄 알리라"**를 덧붙이신다. 하나님이 자신의 능력을 앞에 두신 것이니, 위선자들이 그의 거룩한 이름을 얼마나 안전하게 도용하는지를 알기 때문이다. 하나님은 그들을 위협하신다 — 결국 그들은 자신들이 에스겔과 다른 종들을 조롱하였으나 하나님 자신을 멸시한 것임을 깨닫게 될 것이다.
원주석
- 번역원본
commentary-section/cal-ezk-13-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
He explains in other words what we saw yesterday: but the repetition adds to the weight of the matter. The Prophet therefore shows that he had a just cause of complaint, because the women so deceived the people. He says now that they made the heart of the righteous sad, and strengthened the hands of the wicked : the sentiment is the same, though the words are changed. He had previously said that they gave life to those devoted to death, and slew those destined to life; but now he shows more clearly the meaning of killing the soul that should not, or ought not to die, when the heart of the righteous is made sorrowful. By the righteous he means those whom the false prophets inspired with causeless terror. But why, it is asked, does he say that the righteous are grieved, since we have formerly taught that no others were deceived unless those who spontaneously throw themselves into the snares and traps of Satan? I answer, that the false prophets thundered so, and their lies were so spread about here and there as to involve the simple: for they scatter their threats so as to reach all men. Hence they wound weak consciences; as at this day when the lies of Satan fly about; by which true religion is corrupted, many simple ones are frightened, for they are destitute of judgment, and do not distinguish whether God threatens, or man vaunts himself rashly. We see, then, how false prophets cause the righteous sorrow, when they suggest scruples, and, under the penalty of mortal sin, denounce first one thing and then another: then they deprive them of confidence in God’s favor, and strike them with various terrors, as we discern clearly in the papacy of this very day. Let us take that one point which is with them without controversy, that our confidence springs from our works, and hence that we cannot determine whether God is propitious to us or not., and thus they overthrow all assurance of faith. They retain, indeed, the name of faith, but meantime they wish wretched consciences to vacillate and be turned about with disquiet, since no one can know whether he can invoke God as a father. (31) That confidence which Paul says is common to all Christians, they call presumption and rashness. ( Ephesians 3:12 .) We see, then, how that point not only grieves the righteous, but disturbs innocent consciences: for a series of traditions is afterwards added, and the penalty of eternal death is always annexed. hence it happens that those who wish to worship God in any other way, when they are thus rendered spiritless, know not which way to turn: hence also they lose all fear of God, since no one can seriously reverence God unless he who feels him to be easily entreated, as we learn from Psalms 130:6 . We now understand what the Holy Spirit means when he reproves the women because they made the heart of the righteous sad . It is added, but I was unwilling to grieve them. For God’s faithful servants often inspire terror, but only when necessary. For they cannot otherwise subdue those who exult in their lusts, and they cannot bring them to obedience unless they overcome them with fear. Hence even true prophets and evangelists cause pain, as Paul says: If I have caused you sorrow, I do not repent of it: for so I thought to do: for there is salutary grief. ( 2 Corinthians 7:8 .) Besides, true prophets do not afflict men for nothing; they only cause anxiety in the minds of those whom God wishes to grieve: hence they do not fabricate the material for sorrow and pain in their own brain, but receive it from God’s mouth and the spirit of revelation. Hence the word righteous is used, and falsely is added, by which particle the severity which true prophets are often compelled to use is distinguished from the roughness, or rather savage rudeness, of false prophets. For as I have said, they frighten wretched consciences. But by what right? by transferring God’s power to themselves; just as at the present day the Pope with swelling cheeks thunders forth that himself and his throne are apostolic, and therefore infallible. Since, therefore, false prophets thus contend by fallacies, the simple are overcome by fear. It is now added, that they strengthened the hands of the impious (literally, of the impious man in the singular). When the Prophet spoke of the righteous, he used the word heart: he now uses the word hand, and not without reason. For the false terrors in which the false prophets indulged, penetrate even to the intimate affections, and as each is affected by the fear of God, so he becomes afraid of those threats which he hears uttered in God’s name. We see, then, that it was said with very good reason that the mind of the righteous was sadly grieved; and now when he says that he had strengthened the hands of the impious , he means that audacity was added, so that not only the wicked always remain obstinate against God, but they break out in unbridled license, and hesitate not openly to violate God’s law: for strengthening the hands is more than grieving the mind. For it may and it does happen, that a man may swell with pride and contempt of God, and yet modesty may hinder him from basely contaminating himself with many crimes. But when the hands themselves are engaged in licentiousness, all evils are heaped together. Now, therefore, we understand the reason of this difference. In fine, Ezekiel means that the impious had been hardened by the blandishments of these women, so as not only to despise God in their minds, but to bear witness through their whole life, that they were openly and confessedly erecting the standard of war against God. In this sense, then, he says, that they had strengthened the hands of the impious. He adds, that he should not be converted . Here he more clearly defines how those souls which were devoted to death (32) were kept alive, since such confidence was set before them as to lull and stupefy their consciences. He does not say, then, that the hands of the impious were strengthened, as in a con
Pericope (part_of)
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pericope/per-ezk-13-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
어제 본 것을 다른 말로 설명하지만, 반복이 내용의 무게를 더한다. 선지자는 불평의 정당한 원인이 있음을 보이니, 여자들이 그렇게 백성을 속였기 때문이다. 이제 그는 **"그들이 의인의 마음을 슬프게 하고 악인의 손을 강하게 하였다"**고 한다.
그가 **의인들의 마음을 슬프게 한다**고 할 때, 거짓 선지자들이 무근거한 두려움으로 가득 채운 자들을 의미한다. 그러나 왜 의인들이 슬프다고 하는가? 거짓 선지자들이 여기저기 거짓을 퍼뜨림으로 단순한 자들을 포함시켰기 때문이다. 그들은 위협을 모든 사람에게 닿을 만큼 퍼뜨리고, 약한 양심들에 상처를 입힌다. 오늘날 사탄의 거짓말들이 날아다닐 때 많은 단순한 이들이 놀라는 것처럼. 이것은 교황주의에서도 명확히 드러난다 — 우리의 확신이 행위에서 온다고 하고, 그리하여 우리가 하나님이 우리에게 은혜로우신지 알 수 없다고 하면서 믿음의 모든 확신을 뒤엎는다. 기독교인 모두에게 공통된 바울이 말하는 그 담대함을 그들은 주제넘음과 경솔함이라 부른다(엡 3:12). 이처럼 의인들의 마음이 슬프게 된다.
**"그러나 나는 그들을 슬프게 하기를 원하지 아니하였다."** 하나님의 참된 종들도 때로 두려움을 불어넣으나, 필요할 때만 그렇게 한다. 거짓 선지자들이 두려움을 조장하면서 하나님의 능력을 자기 것으로 주장하지만, 참 선지자들은 하나님의 말씀과 계시의 영으로부터 그것을 받는다.
**"악인의 손을 강하게 하였다"** — 의인에 대해 말할 때 **마음**이라는 단어를 쓰고, 이제 **손**이라는 단어를 쓴다. 거짓 공포는 은밀한 감정에까지 침투한다. 그런데 그가 **악인의 손을 강하게 하였다**고 할 때는 방종이 더해졌음을 의미하니, 악인들이 하나님에 대해 완고할 뿐 아니라 고삐 풀린 방종으로 폭발하고 거리낌 없이 하나님의 율법을 어기는 것이다. 마음을 슬프게 하는 것보다 손이 방종에 관여하는 것이 더 심하다. 에스겔은 불경건한 자들이 이 여자들의 아첨으로 굳어졌다는 것을 의미하며, 그들이 마음으로 하나님을 멸시할 뿐 아니라 온 생애로 하나님께 전쟁의 깃발을 공공연히 세우고 있음을 증거한다. **"그가 돌아서지 않도록"** — 여기서 그는 죽어야 할 영혼들이 어떻게 살려졌는지를 더 명확히 설명한다. 그런 확신이 그들 앞에 제시되어 그들의 양심을 잠들고 마비시킨다.
원주석
- 번역원본
commentary-section/cal-ezk-13-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
It follows, you shall not see a lie any more . He has hitherto explained the reason why God grew so warm against these women, because they destroyed miserable souls either by their cruelty or their flatteries, and thus were like false prophets: now he adds, you shall not see a lie any more. This ought not to be understood as if God promised these women a sound mind, so that they should cease to hurt the people by their lies: but he confirms the sentiment previously expressed, namely, that they should be subject to the taunts of all men, as boys themselves acknowledge that what they boasted to be oracles were mere imposture. It is just as if he had said — I will make you ashamed, so that hereafter you may be deprived of the use of the prophetic name, as you have hitherto used it. Although these women persisted in their madness, yet they saw vanity no more, since it became openly apparent that those wretched ones who trusted in them were deceived. Lastly, this thought to be adapted not to any change of feeling in these women, but rather to a failure in the effect. It is just as if any one were to say to a foolish fellow boasting himself to be a Lawyer or a physician, — I will take care that you profit no more as either a Lawyer or a physician; and yet that foolish person should not be able to put away the opinion which he had ever formed of his own skin. But this is said, because the mere vanity of his boasting should be evident to all. So also God now speaks. This addition has the same meaning: you shall not divine divination any more . And yet there is no doubt that they desired by all means to invent new prophecies, and to boast in new revelations: but they were despised, because God had detected their lies when Jerusalem was taken, and the people dragged into exile: then because they promised the people a speedy return, when the same God refuted them by prolonging their exile. When, therefore, any one suffers the just penalty of his impiety, then the vanity of those women was detected: in this way they ceased to divine. He repeats — I will free my people from your hand: and you shall know that I am Jehovah . Since I have lately explained this phrase I now pass it by. It follows — return to ' Top of Page ' Ezekiel Ezk 12 Ezekiel Ezk Ezekiel Ezk 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 13". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-13.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .l
Pericope (part_of)
- part_of
pericope/per-ezk-13-004
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**"너희는 다시는 거짓 환상을 보지 못하리라."** 이것은 하나님이 이 여자들에게 건전한 마음을 약속하사 백성을 해치는 거짓말을 그치게 하신다는 뜻이 아니다. 오히려 이전에 말씀하신 것을 확증하신다 — 그들이 모든 이의 조롱거리가 되어 선지자 이름의 사용을 박탈당할 것이다. 마치 어리석은 자가 변호사나 의사를 자처하다 그 허세가 모든 이에게 분명히 드러나는 것처럼. 예루살렘이 함락되고 백성이 포로로 끌려갔을 때, 그리고 하나님이 포로 생활을 연장함으로 그들의 속히 귀환하리라는 약속을 논박하셨을 때, 그들의 허망함이 드러났다.
**"내 백성을 너희 손에서 건져내리라. 그리하면 너희가 내가 여호와인 줄 알리라."** 최근에 이 구절을 설명하였으므로 지금은 넘어간다.
원주석
- 번역원본
commentary-section/cal-ezk-13-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역