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주석[칼빈] — 에스겔 17장 · 독수리와 포도나무

요약
칼빈 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

In this chapter the Prophet shows that the Jews were utterly foolish in thinking themselves safe, since they had God as their adversary. At the end of the chapter he promises indeed the restoration of the Church, and heralds the kingdom of Christ: but the principal part of the chapter is consumed with this teaching, that the Jews were utterly foolish in promising themselves safety for the city, the temple, and their kingdom: for, as it now appeared, they had violated the covenant of God and he had rejected them. When deprived of God’s help, what could they do? This was egregious folly to hope for a prosperous state of their kingdom when their power was diminished and cut off, and they were reduced almost to the very last straits. But since the Prophet’s discourse came be understood without a knowledge of the history, I shall therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he also made him tributary to himself. He was made king at the will or rather by the lust of the king of Babylon, when Jeconiah was led captive. ( 2 Kings 24:15 ; 2 Chronicles 36:10 ; Jeremiah 37:1 .) Jeconiah had not sinned greatly, but when he saw himself unable to resist, he surrendered himself with his mother and children; he was carried away to Babylon, and there was treated humanely and even splendidly, although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom he gave the name Zedekiah; this was the last king: already, as I have said, the royal dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah’s sway was but precarious. His position depended on the will of his conqueror, and he who placed him on the throne could remove him as often as he pleased. A little while afterwards, when he saw that Nebuchadnezzar was at a distance, he made an agreement with the king of Egypt, and thought he should have sufficient help if Nebuchadnezzar were to return again with an army. And the Egyptians, as we have elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian monarchy gradually increasing, and it was probable that, when the Jews were utterly subdued, Nebuchadnezzar would not be content with those boundaries, but would attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence a reason for their entering into the treaty was at hand, since the king of Egypt thought that Judea would be a defense if Nebuchadnezzar should come down with his army: and certainly the Jews must receive the assault first. Whatever be the meaning, Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians, and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through reliance on that covenant which he had made with the Egyptians. We now see how foolish the Jews were in sleeping carelessly in that miserable state to which they had been reduced. For when their power was unbroken they could not sustain the attack of the king of Babylon: their king was then a mere dead image, and nothing but a shadow: yet they indulged in pride not only against Nebuchadnezzar but also against the Prophets and God himself, just as if they were flourishing in wealth and power and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He shows how easy it was for the Babylonians to overthrow them again, since when they attacked them before they were subdued, they easily compelled them to surrender. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-1

Source

이 장에서 예언자는 유대인들이 하나님을 대적자로 두고도 자신들이 안전하다고 생각하는 것이 얼마나 어리석은지를 보여 준다. 장 끝부분에서 그는 교회의 회복을 약속하고 그리스도의 왕국을 선포하기도 한다. 그러나 이 장의 주된 부분은 유대인들이 성읍과 성전과 왕국의 평안을 스스로에게 약속하는 것이 얼마나 어리석은지를 가르치는 데 쓰인다. 그들이 하나님의 언약을 어겼으므로 하나님이 그들을 버리셨기 때문이다. 하나님의 도움이 없다면 그들이 무엇을 할 수 있겠는가?

역사를 알지 못하면 예언자의 말을 이해할 수 없으니, 그 배경을 설명하겠다. 느부갓네살이 여호야긴을 포로로 데려갈 때 시드기야를 왕으로 세우고 그를 자신의 속국으로 만들었다. 시드기야의 지위는 정복자의 의지에 달려 있었고, 그를 왕좌에 앉힌 자가 원할 때마다 그를 내쫓을 수도 있었다. 얼마 후 느부갓네살이 멀리 있는 것을 보고 이집트 왕과 협약을 맺고 느부갓네살이 다시 올 경우에 도움을 받을 것이라 생각하였다. 시드기야는 이집트와 맺은 그 언약에 의존하여 느부갓네살이 조공을 요구할 때 거절하였다. 이제 우리는 유대인들이 그 비참한 상태에서 얼마나 어리석게 안주하였는지를 알 수 있다. 에스겔은 이 교만을 논박하고 책망하며, 바벨론이 그들을 얼마나 쉽게 다시 무너뜨릴 수 있는지를 보여 준다.

원주석

2절 카드 ↗

But I come to the words Son of man, set forth in enigma : the noun and the verb mutually answer to each other, hence any one may if he please render the Prophet’s words, by saying enigmatize an enigma: for the Prophet here speaks of allegorical language, חידה , chideh , signifies the same as “allegory,” where the words are different from the sense, that is, where the sense is wrapped up in obscure involutions: but we know that God sometimes spoke enigmatically when unwilling to be understood by the impious and disbelieving. But here the obscurity of the sentence has another meaning, namely, that the Jews should be waked up, and this prophecy should penetrate their minds: we know their extreme hardness, and hence if the Prophet had spoken simply and in his accustomed language, they had not been so attentive. This therefore is the reason why, God orders him to speak enigmatically. He now adds, משל ומשל , vemeshel meshel . We know that meshel is a remarkable sentence, and is the word used by Solomon as the title of his proverbs: משל , meshel , then, means the same as apothegm: but it is sometimes taken for likeness: and in this place God so denounces destruction upon the Israelites in an allegory, as to illustrate his language by a comparison, since otherwise it would have been obscure. Be this as it may, God so prefaced his address, that the Jews might acknowledge the message to be no common one, but that it ought to affect them seriously. The usual reason for speaking enigmatically does not hold good here, namely, that the Jews were unworthy of the doctrine of salvation, since the Prophet will very shortly explain what he had hitherto uttered in figure and allegory. It is indeed true, that Christ spoke in parables to the people, because the disciples alone were capable of familiar and pure teaching. Of unbelievers, also, Isaiah says, Prophecy shall be to you a sealed book. Hence I will speak with this people in a strange and barbarous tongue, and they shall not proceed beyond the rudiments. ( Matthew 13:0 .) But, as I have said, the obscurity of this teaching was only a preparation, that the people should strictly attend to the subject here set before them. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-2

Source

"인자야, 수수께끼를 말하라"에서, 히브리어 chideh는 "알레고리"와 같은 뜻으로, 말은 다르지만 의미가 숨겨져 있는 언어를 가리킨다. 하나님이 때로 불신하는 불경건한 자들이 이해하지 못하도록 수수께끼로 말씀하셨다. 그러나 이 구절에서 그 모호함은 다른 목적을 가진다 — 유대인들을 깨우쳐 이 예언이 그들의 마음에 침투하게 하려는 것이다. 그들이 얼마나 완악한지 우리는 알고 있으며, 따라서 예언자가 일반적인 언어로 단순히 말하였다면 그들이 그리 주의를 기울이지 않았을 것이다. 그러므로 하나님이 그에게 수수께끼로 말하도록 명하신 것이다. 이 알레고리의 목적은 유대인들이 그것을 이해하지 못하도록 하는 것이 아니었다 — 예언자가 곧 설명해 주기 때문이다.

원주석

3절 카드 ↗

Here the Prophet reasons from the greater to the less: for if Nebuchadnezzar was able to subdue the whole kingdom with ease, when as yet the Jews were untouched, how much more readily would he overthrow them when wretched and all but ruined: for nothing remained which was not threatened with ruin; and this is the meaning of the Prophet. But he compares King Nebuchadnezzar to an eagle, whom he says was great , and then with large or extended wings . There is no doubt that by wings, feathers, and plumes , he means the regions and peoples over which Nebuchadnezzar presided; for we know that the Chaldaeans possessed the monarchy of the East. Since, therefore, so many regions and people obeyed Nebuchadnezzar’s sway, it is not surprising that the Prophet calls him a great eagle, with ample wings, and with numerous feathers or plumes; for where he now says, מלא הנוצה , mela henotzeh , full of feathers, he will shortly say, רב נוצה , reb notzeh , many feathers, when speaking of the king of Egypt. He says, the wings were of divers colors ; it is the same noun which the Prophet used in the last chapter, when he said that the people were clad in precious garments; for thus the Hebrews speak of Phrygian texture: hence he compares the wings of the king of Babylon to a woven garment, resplendent with various colors; for although Nebuchadnezzar held his throne at only one place, yet he had seized and subdued many tributaries on all sides. This, therefore, is the reason for this variety; — but I cannot proceed further at present. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-3

Source

예언자는 크고 넓은 날개를 가진 독수리인 느부갓네살에 대해 이야기한다. 독수리에 비유하면서 그것이 크고 날개가 넓다고 하는 것에는 의심의 여지가 없다. 날개와 털과 깃털로 느부갓네살이 지배했던 지역들과 민족들을 표현한다. 여러 색깔의 날개는 다양한 직물을 가리키는데, 이는 느부갓네살이 한 곳에 왕좌를 두었지만 사방으로 많은 속국들을 정복하였음을 나타낸다.

원주석

4절 카드 ↗

WE began yesterday to explain the saying of the Prophet, that an eagle came to mount Lebanon, and there cropped off the top of a cedar , that is, the highest bough. Some interpreters seem to me to labor in vain about the word Lebanon. They think it means Jerusalem, and cite the passage in Zechariah where it is said, Open thy gates, O Lebanon. ( Zechariah 11:1 .) But Zecharia does not speak of the city here, but of the temple, because it was built of a great mass of cedar. But here Ezekiel means the land, and names Lebanon rather than other places, not only because that mountain was the remarkable ornament of the region on account of its lofty cedars, and balsam and aromatic trees, but because this was needful to complete his allegory. If he had said that an eagle had come to a city, it would have been absurd. Hence we see that the word Lebanon is taken for that part of Judea in which the most beautiful trees spring up and flourish. But he says, that it plucked off a bough, from the top of the cedars , because Nebuchadnezzar, who is intended by the eagle took away King Jeconiah as we said yesterday. Hence King Jeconiah is compared to a very lofty bough of a cedar , because at that time all thought that the kingdom was superior to every danger; for the Jews boasted that they were under God’s protection, and that the city was impregnable: hence that occurrence was incredible. Now the Prophet adds, that the eagle plucked off the head or summit of the boughs, as the Hebrews call the tender shoots; and here the word means the tender branches: and it means, as we shall afterwards see, the elders who were dragged away into exile. It took away the head into the land of the merchant We said that this was a mere appellative here, chnaan , because it follows a little afterwards in the plural number: בציר רכלימ שמו , begnir-reklim shemo , in the city of merchants he set it: he says, then, that the boughs were placed in a city of merchants . This name was given to Babylon, not only because it was a celebrated mart of trade, but because it was a firm and strong place of custody through the multitude of inhabitants, so that it was not easy to draw captives from it. For any one could easily be rescued from a solitude without resistance; but in a great concourse it is not so easy to plan or attempt anything. I do not doubt, therefore, that the Prophet means that the higher classes of the kingdom, together with Jeconiah, were shut up in firm custody that they should not escape. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-4

Source

독수리가 레바논 산 꼭대기에 와서 백향목의 높은 가지를 꺾었다는 것에 대해, 일부 해석자들은 레바논이 예루살렘을 비유한다고 생각하지만 그것은 잘못이다. 에스겔이 비유적으로 말할 때는 나무와 가지가 독수리와 어떤 관계가 있어야 한다. 느부갓네살이 예루살렘에 왔고 왕을 비롯한 장로들을 데려가 바벨론으로 옮겼다. 레바논이 가장 높은 백향목들로 유명하므로, 예언자는 가나안의 이 부분 지역을 레바논이라 부른다.

느부갓네살은 왕 여호야긴을 데려갔는데, 그는 여기서 매우 높은 백향목의 가지에 비유된다. 그 당시 모든 사람들이 왕국이 어떤 위험도 넘어섰다고 생각하였기 때문이다. 독수리는 가지 끝을 비롯하여 어린 가지들도 가져갔는데, 이는 이후에 보듯 포로로 끌려간 장로들을 가리킨다. 그것을 상인의 땅에 가져다 두었다는 것은 바벨론이 큰 시장으로서 견고한 수용소 역할을 하여 포로들이 쉽게 빠져나오지 못하게 했음을 의미한다.

원주석

5절 카드 ↗

After Ezekiel has narrated that Jehoiacin was carried away with his counselors and the flower of the whole people, and was so deprived of his native country as to be without hope of return, he now says, that the eagle took up the seed in Judea, and placed it in a fertile land ; for he calls it a land of seed, since it was cultivated and produced fruit abundantly. He says, that the seed was afterwards hidden in the soil, that it grew immediately, and became a luxuriant vine. He says also, that its roots were irrigated, like a willow planted by a river’s bed. The Prophet afterwards explains himself: hence it is sufficient to state briefly what he means. The seed, then, which he here means is Zedekiah, the last king. It is said to have been planted beside the waters ; for his condition was tolerable, since the royal name and dignity and wealth was left to him. For although he was tributary, the kindness with which he was treated by Nebuchadnezzar was not to be despised, since, by the right of war, he was able to lead him captive. together with his nephew; for Zedekiah was the uncle of Jeconiah or Jehoiacin. But he said, that this vine, which sprang from a seed or germ, grew so that it was of low stature ; the Prophet means by these words, as we shall afterwards see, that Zedekiah was not a king, that he was restrained by a bridle from daring to rebel against the king of Babylon; and hence it is added, that its branches turned towards the eagle, and its roots were under him; but in the next clause Ezekiel announces, that it became a vine which set forth branches, and shot forth boughs , which he repeats again, that Zedekiah’s ingratitude may appear the greater, who, not content with his moderate confinement, perfidiously revolted from the king of Babylon, through reliance on the new treaty, on which we touched yesterday. It now follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-5

Source

에스겔은 여호야긴과 그 고문들과 민족의 정예가 끌려간 후, 독수리가 유다에서 씨앗을 취하여 비옥한 땅에 두었다고 한다. 그 씨앗은 이후에 설명하겠지만 마지막 왕 시드기야를 의미한다. 버드나무를 강가에 심는 것처럼 심겨졌다고 하는 것은, 비록 느부갓네살에게 조공을 바쳤지만 그의 대우가 나쁘지 않았음을 의미한다. 낮은 포도나무가 되었다는 것은 이후에 보듯 시드기야가 바벨론 왕에게 반역할 엄두를 내지 못하도록 억제되었음을 의미한다. 그 가지들은 독수리 쪽으로 향하고 뿌리는 그 아래 있었다. 그러나 포도나무는 무성해져서 가지와 새싹을 냈는데, 이는 시드기야의 배은망덕함을 더욱 뚜렷하게 한다.

원주석

7절 카드 ↗

He now detects, under a figure, the perfidy of Zedekiah, since he very soon applied himself to the king of Egypt, and bent his roots and branches towards him, that they might be irrigated. I do not disagree with the opinion of those who think that the Prophet alludes to an Egyptian custom; for we know that they dug furrows through which water flowed through the whole region: hence the fruitfulness of the soil; and thus Egypt is elsewhere compared to a garden. ( Deuteronomy 11:10 .) Whatever the meaning is, the Prophet shows that Zedekiah was deceived by a foolish confidence when he thought himself safe under the protection of the king of Egypt; for he had said that the seed was so planted that the vine did not rise to a great height, but spread itself under the wings of the eagle. But Zedekiah despised the king of Babylon, thinking that he should improve his condition by entering into a treaty with the king of Egypt. It now follows — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-7

Source

이제 예언자는 시드기야의 배신을 비유로 드러낸다. 그가 이집트 왕에게 의탁하여 뿌리와 가지를 그쪽으로 향하여 물을 얻으려 한 것이다. 예언자는 이집트의 관개 방식을 암시하는데, 이집트는 도랑으로 물을 끌어 온 지역으로 그 땅이 비옥함으로 정원에 비유된다. 시드기야는 이집트 왕의 보호 아래 자신이 안전하다는 어리석은 믿음에 속았다.

원주석

8절 카드 ↗

He exaggerates the ingratitude of Zedekiah, because, as we have said, he had been treated humanely by the king of Babylon; for he had been but a private man till that time: he was elevated to a throne and to a sway over the people beyond his expectation, and he had an avenger if any one despised him. For when he was tributary to the king of Babylon, he would doubtless have been assisted by him in adversity: hence his revolt was less excusable, since he had been treated liberally beyond all anticipation. For this reason it is said, the vine was planted in a good soil, and near many waters, that it might put forth branches and bear fruit, so that it might be a goodly vine. It follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-8

Source

에스겔은 시드기야의 배은망덕을 더 강조한다. 그는 바벨론 왕에게 특별한 관대함을 받았기 때문이다. 시드기야는 그때까지 사인이었는데 왕좌에 올려졌고, 누가 그를 멸시하더라도 복수자가 있었다. 그러므로 이집트 왕의 보호를 구하여 반역한 것은 더욱 변명의 여지가 없다. 포도나무는 좋은 땅과 많은 물가에 심겨져 가지와 열매를 맺어 아름다운 포도나무가 되기 위한 것이었다.

원주석

9절 카드 ↗

Here God announces that this vine could not flourish any longer and bring forth fruit; for it had been planted to flourish under the shadow of an eagle, and it had removed itself away. Nothing therefore remains, than that the former eagle should avenge the injury committed against it. This is the meaning of the passage: hence he says, Shall it prosper? Shall not the eagle tear up its roots, and cut off its fruit? Ezekiel assumes this principle , that the vine could not be otherwise preserved than by the power and aid of the eagle which had planted it; for when it passed away from that eagle to another, the Prophet says that the end of the ungrateful vine was at hand; all the leaves of its branches shall wither, and so be dried up, and that not in, a mighty branch, nor in much people . It is certain that Nebuchadnezzar was accompanied with a great army when he came down upon Judea. But the Prophet means, even if Nebuchadnezzar had only brought with him a small band, yet Zedekiah could not remain king, since destruction awaited him through perfidy and revolt, as will afterwards be said. The Prophet often speaks by concession, as if he had said that, by a singe blast, Zedekiah and all the people would wither away, since he could not remain in safety unless he drew sap from his own root; but he had removed his root elsewhere, and so Ezekiel pronounces that he must immediately wither away. It was not then in the power of much people to tear it from its own roots ; for Zedekiah had purposely cut off his own roots, when, through his own levity, he had transferred himself to the king of Egypt Behold, says he, he had been planted; but should he have good success? as if he had said, it is vain for Zedekiah to hope for safety from him, whom his own perfidy prevented from befriending him; and therefore the comparison of an east wind is added : since then the east wind has struck it, will it not wither and decay, even upon the furrows of its branches? that is, although it has furrows whence it may expect perpetual moisture; for Egypt was, as we have said, artificially watered; and the Prophet describes Zedekiah’s state just as if the king of Egypt were nourishing him by a stream of water: upon his beds, or furrows, will he wither when the east wind shall strike it. We know that the east wind destroys the fruits in that region, and so it is often mentioned in a bad sense. It now follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-9

Source

하나님은 이 포도나무가 더 이상 번성하거나 열매를 맺을 수 없음을 선언하신다. 그것은 독수리의 보호 아래서 번영하도록 심겨졌는데, 그 독수리로부터 멀어졌기 때문이다. 그러므로 그 독수리가 그 배은망덕한 포도나무에게 복수하는 것 외에 다른 것이 남지 않았다. "번성할 수 있겠느냐? 독수리가 그 뿌리를 뽑고 그 열매를 자르지 않겠느냐?" 잎사귀들이 모두 시들어 마르게 될 것이다. 느부갓네살이 큰 군대를 이끌고 왔지만, 예언자가 의미하는 바는 작은 부대만으로도 시드기야가 왕으로 있을 수 없었다는 것이다. 시드기야는 자신의 뿌리를 스스로 잘라 버렸으니 즉시 시들 수밖에 없었다. 이집트 왕이 돌봐 준다 해도 동풍이 그것을 치면 시들어 버릴 것이다. 동풍이 그 지역의 열매를 파괴하는 것으로 자주 언급되기 때문이다.

원주석

11절 카드 ↗

An explanation of the allegory is now added. The figure being dropped, God shows what he had hitherto set forth enigmatically. We said the object of the allegory was to induce the Jews to apply their minds more diligently to the Prophet’s destruction; for if he had used common and ordinary language, we know how carelessly they were accustomed to despise all rebukes and threatenings; but a riddle, while it held them in suspense, at the same time roused them, and so they were prepared for receiving the instruction which now follows. God says, therefore, that the king of Babylon came to Jerusalem . This reason has induced some to think that Lebanon is metaphorically called Jerusalem, but falsely, as we have already said. As long as the Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as a tree and its branches have some connection with an eagle. The king of Babylon came to Jerusalem, and took the king away, and the elders, and led them off to Babylon . Although the Jews thought to be sufficiently moved by simple narrative, yet God here reproves them, because he saw how sluggish they were. First, he calls them a rebellious house ; then he asks , Whether they know the meaning of all this? This is a kind of reproach by which God reminds them of their stupidity; since that riddle was not so obscure as to prevent them from understanding what had happened, unless they had been destitute of reason and judgment. But the Prophet thrusts at them more pointedly, by calling them a rebellious house , although at the same time he obliquely reproves their stupidity in not immediately perceiving the meaning of the riddle. He now adds, that the king of Babylon had taken from the royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the throne beyond all expectation; because, if Jehoiakim had begat sons when he was still secure, they would have been his successors: hence it was an extraordinary advantage to Zedekiah in being placed on the throne. But he says, that he was so created king, that the king of Babylon made a covenant with him, and induced him to take an oath . Here God shows that, humanly speaking, Zedekiah’s revolt could not prosper; for even profane men are always persuaded that the perfidy of him who breaks his word will not go unpunished, especially in treaties, which are held sacred by common consent. Since, therefore, the sacredness of treaties was so great, that they could not be violated without weakening the bonds of society, hence the general persuasion that the falsehood of all truce-breakers will turn out unhappily. Now, therefore, God leaves his own cause, and takes up that of King Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a conqueror indeed imposed conditions upon thee, but still thy state was desirable — you could rule your own people splendidly and with moderate dignity: now, because thy covenant has been despised, and your oath broken, you has been ungrateful to the king of Babylon, who had bound thee to himself by his munificence: how can this perfidy prosper? Now, therefore, we see the Prophet’s meaning, when he says that the king of Babylon made a treaty with King Zedekiah, and took an oath of him : this is added for the sake of amplifying; for although men never enter into treaties without a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he expresses that an oath intervened . He says that he took the strong of the land, namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop around him that the Jews might be more quiet: for he knew the turbulent character of the nation, and that the maintenance of so many was expensive: but, as I have said, it was his plan to hold the whole country at peace in this way. But Zedekiah rendered his own brothers and relations liable to death, since Nebuchadnezzar might be induced, by just anger, to slay them all. Hence Zedekiah’s revolt was the betrayal of his brothers: for this reason the Prophet adds, that the strong ones of the people were led away to Babylon ; that is, those of the first rank, who were held in honor by the people. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-11

Source

이제 알레고리에 대한 설명이 덧붙여진다. 비유를 내려놓고, 하나님은 지금까지 수수께끼 형태로 말씀하신 것을 설명하신다. 이 알레고리의 목적은 유대인들이 예언자의 멸망에 대한 말에 더 열심히 마음을 기울이게 하는 것이었다. 그들이 하나님의 모든 책망과 위협을 얼마나 부주의하게 멸시하였는지 우리는 알기 때문이다.

하나님이 이스라엘이 "패역한 집"이라고 부르시며, 그들이 이 모든 것의 의미를 알지 못하느냐고 묻고 계신다. 이것은 마치 책망처럼, 그들의 우둔함을 비난하는 것이다. 예언자는 계속해서 바벨론 왕이 예루살렘에 와서 왕과 장로들을 이끌어 바벨론으로 옮겼음을 설명한다. 느부갓네살은 시드기야와 언약을 맺고 그에게 서약을 받았다.

원주석

14절 카드 ↗

He now adds, that the kingdom might be humbled. Zedekiah then could not pretend error, nor turn his back, as if he had been outwitted by the cunning and secret counsels of the king of Babylon: for Nebuchadnezzar dealt with him openly, and proscribed the conditions on which he wished him to reign. Since, then, the king of Babylon showed Zedekiah openly and sincerely what he wished him to do, that wretched man could not say that he was imposed upon, and not made sufficiently aware of the cunning of the king of Babylon: no such excuse was left to him. And therefore the Prophet clearly expresses that Nebuchadnezzar imposed conditions upon Zedekiah, that his kingdom should be lowly, so as not to lift itself up , but that it should keep the agreement. This was most equitable: for when he appointed a king, he might have imposed upon him very hard conditions, but he was content with moderation, which was surely tolerable even among the best friends. For he made a treaty with him, and then he wished the kingdom to be lowly for its preservation. For it is just as if the Prophet had said, that Nebuchadnezzar thought of nothing else than that Zedekiah might reign in peace; and since he saw it to be useful to the king and the whole people to be restrained within some bounds, he followed that plan. Since, then, Nebuchadnezzar consulted the public advantage by this method of action, Zedekiah was the more wicked in not allowing his own safety to be consulted, since nothing was better or more desirable than for him to remain humble, and not to raise himself up to his own destruction, as afterwards happened. It now follows, that he rebelled by sending his messengers into Egypt, that they might give him horses and much people . These points ought to be mutually compared; that the contrast might correspond: Nebuchadnezzar regarded nothing else but the peace of the country, for he wished to prevent all fears and disturbances. What, then, was Zedekiah? a rebel. And why? for sending messengers to Egypt to fetch many troops of both horse and foot to succor Judea against Nebuchadnezzar. After the conclusion of the war he had done nothing hostile, for it was a part of his paternal anxiety to give them a king of their own nation, and so to set the whole country at rest, that there should be no occasion for tumult. Why, then, should Zedekiah seek help from the Egyptians? Thus we see that the Prophet is removing from him all excuses for self-defense. He now adds , shall he prosper? shall he who has acted thus escape? The Prophet asks with emphasis; because, as I have said, this persuasion was engraved on the minds of all, that vengeance must overtake all the perfidious, especially if they had violated their oath in treaties. The Prophet, therefore, does not simply pronounce that Zedekiah should perish through violating the treaty, but he rises more confidently, and inquires, as of a thing settled and undoubted, Shall he prosper? shall he who has planned such a crime escape? He now adds, shall he who has violated a treaty escape? This repetition is not superfluous: he had formerly said, shall he who has done this escape? he immediately repeats, shall he who has violated a treaty escape? There was nothing obscure in the first clause: but the Prophet added this, not for the sake of perspicuity, but to give more weight. to the sentence. The conclusion is, that it was not possible to escape God’s vengeance for such perfidy, as we shall treat the point more at length tomorrow. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-14

Source

느부갓네살이 시드기야에게 부과한 조건들은 공개적이고 진지하였다. 그러므로 시드기야는 바벨론 왕의 간계로 속았다고 말할 수 없었다. 왕국이 낮아져 스스로 높이지 말고 그 조약을 지키라는 것이었다. 이것은 가장 공정한 것이었다 — 왕을 세울 때 매우 가혹한 조건을 부과할 수 있었음에도 적당한 조건에 만족하였으니, 심지어 가장 좋은 친구들 사이에서도 용납될 수 있는 것이었다. 그러므로 시드기야는 자신의 안전을 위해 조언이 이루어지는 것을 허용하지 않아서 더욱 사악하였다. 그는 이집트 왕에게 사자를 보내어 많은 군대와 말들을 요구하였다.

"이렇게 행한 자가 형통하겠느냐?" 예언자는 이 물음을 강조한다. 이 확신이 모든 사람의 마음에 새겨져 있기 때문이다 — 모든 배신자들에게 복수가 따를 것이며, 특히 엄숙한 조약에서 자신의 서약을 어긴 자들에게는 더욱 그러하다.

원주석

16절 카드 ↗

It now follows, As I live, says the Lord Jehovah, in the dwelling of the king who placed him on a throne, shall he die. Although the Prophet had sufficiently shown that Zedekiah could not escape the penalty of his revolt, yet God here again comes forward, and swears by himself, or by his life, that he would punish Zedekiah. Hence the great stupidity of the people appears, for God never acts falsely by his own name, or brings it forward in vain, but when necessity demands it, he swears by himself. And by his own example he prescribes to us, that we should not rush rashly upon an oath, but be sober in this respect. But God swears that Zedekiah should die on the spot, that is, at the capital of the king who put him on the throne ; that is Babylon, where he died: and yet he did not see Babylon, because his eyes were put out at Riblath, as we saw elsewhere. ( Jeremiah 39:7 ; Jeremiah 52:11 .) But the Prophet simply denounces the penalty, that he should die in exile, and in the dwelling of the king who had placed him on his throne, and from whose covenant he had departed, and whose oath he had despised. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-16

Source

"내가 삶으로 맹세하노라. 그를 왕좌에 앉힌 왕의 거처에서 그는 반드시 죽으리라." 하나님이 스스로 맹세하시는 것은 큰 의미가 있다. 하나님은 자신의 이름을 거짓되게 사용하시거나 헛되이 내세우지 않으신다. 필요할 때만 자신으로 맹세하신다. 시드기야가 그 자리에서, 즉 자신을 왕좌에 앉힌 왕의 수도에서 죽을 것이라고 하나님이 맹세하신다. 그는 립나에서 눈이 빼였기 때문에 실제로 바벨론을 보지 못하였지만, 예언자는 단순히 그가 유배 중에 죽을 것이라는 형벌을 선언한다.

원주석

17절 카드 ↗

As Ezekiel has before pronounced that there was no need of great forces when God wished to punish Zedekiah by means of the king of Babylon; so he now teaches, on the other hand, how great and powerful an army Pharaoh would collect, and yet it would profit nothing, since Nebuchadnezzar would be victorious. Some interpreters explain the passage otherwise, namely, that Pharaoh would not perform his promise; for kings are accustomed to boast of their supplies when they enter into treaties: they promise 50,000, but only supply 10,000. They think, therefore, that these vain promises by which Zedekiah was deceived are here reproved, since Pharaoh boasted that he would come with very great forces, so as easily to repel the Babylonian army. But the sense which I propose is far more suitable, namely, that whatever Pharaoh should attempt, it would fail to assist him. Although he should come well attended, and oppose the Chaldaeans by immense forces, yet he should effect nothing in battle with him : although this may be true equally of Zedekiah as of the king of Babylon. For Pharaoh did nothing with King Nebuchadnezzar, since he was quickly compelled to retreat into his own territories, and could scarcely defend his own kingdom, for he did not succeed against Nebuchadnezzar: and he did Zedekiah no good, since he did not assist him in his misfortunes, as he had promised. But as far as concerns the general sense, we see that the Prophet means that Zedekiah would be deceived although Pharaoh should faithfully perform his promises, since he was undertaking an expedition against the will of God, which must turn out disastrous. He adds , when he shall throw up a mound and build a tower , (towers are meant, for there is a change of number,) as is customary in besieging cities. This thought to be referred to Nebuchadnezzar, for he began to cast up mounds and build towers against Jerusalem when Pharaoh led away his army. Since Nebuchadnezzar could not contend with both the Egyptians and Jews together, he raised the siege and set out to meet Pharaoh, who, when conquered, retreated with trembling within his own boundaries. Nebuchadnezzar afterwards returned, and after preparing all things, he did not desist till he had stormed the city. Now Ezekiel means this, that Pharaoh would come to his help in vain, when Nebuchadnezzar began to cast up his mounds and build towers against the city. It follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-17

Source

에스겔은 앞서 하나님이 바벨론 왕을 통해 시드기야를 징벌하실 때 큰 군대가 필요하지 않다고 선언하였다. 이제 반대로, 바로가 얼마나 크고 강한 군대를 모을 것인지를 가르치지만, 그것이 아무 유익도 주지 않을 것이라고 한다. 이 해석이 더 적합하다 — 바로가 무엇을 시도하든 실패할 것이라는 것이다. 바로는 느부갓네살과 싸워 아무것도 이루지 못하였다. 그는 자기 영토로 급히 물러나야 하였고 자신의 왕국조차 방어하기 어려웠다. 어쨌든 느부갓네살이 성읍을 공격하여 방벽을 쌓기 시작할 때 바로가 도우러 온다 해도 소용이 없었다.

원주석

18절 카드 ↗

Ezekiel repeals again, that, even speaking, Zedekiah could not succeed, since he violated the treaty for we yesterday said that this persuasion is always fixed in men’s minds, that treaties are sacred, and cannot be broken with impunity. Since, therefore, the sacredness of treaties was always prevalent among men, Ezekiel here pronounces that the issue would be disastrous, because Zedekiah despised his oath when he broke the treaty after stretching out his hand . He describes a gesture, as I think, customary among men — that of stretching forth the hand when they wish to witness a covenant. The alliance, then, between the Egyptians and the Jews is here described by an outward gesture, because Zedekiah stretched forth his hand, and yet had violated it in this way: but since he perfidiously revolted from King Nebuchadnezzar, to whom he had pledged his faith , he has done all this, says he, therefore he shall not be liberated . It follows — return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-18

Source

에스겔은 인간적으로 말해서도 시드기야가 성공할 수 없었음을 반복한다. 조약을 어겼기 때문이다. 조약들은 신성하므로 벌 받지 않고는 어길 수 없다는 확신이 사람들의 마음에 항상 고정되어 있다. 그러므로 에스겔은 시드기야가 손을 내밀어 언약을 맺은 후 이렇게 어겼으므로 결과가 재앙적일 것이라고 선언한다.

원주석

19절 카드 ↗

The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” (186) vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void . But we must notice the epithet; for God calls the oath and the covenant his own: he has despised , says he, not simply the oath, but mine : he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. ( Jeremiah 27:17 .) And we see from Jeremiah 28:0 and Jeremiah 29:0 ., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy. It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15 th Psalm, ( Psalms 15:4 ,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred hist

Pericope (part_of)

절 (explains)

bible-text/ezk-17-19

Source

이전 선언이 확인된다. 예언자는 이전에 시드기야의 배신이 반드시 보복받을 것이라고 일반적으로 말하였지만, 이제 하나님이 직접 말씀하시는 분으로 나오신다. 그것은 배신자들과 조약 파기자들에게 징벌이 준비되어 있다는 것을 사람들이 진심으로 납득하지 않으면, 이 주제에 대해 말씀하지 않으시기 때문이다. 하나님은 맹세로 시드기야가 벌받을 것을 확인하신다. 에스겔은 그 조약과 서약을 하나님의 것이라고 부른다는 점에 주목해야 한다. "그가 경멸한 것은 단순한 서약이 아니라 나의 서약이다." 하나님이 사람들 사이의 신의가 유지되기를 원하시므로, 모든 위증과 모든 사기를 혐오하시기 때문이다.

이 언약이 하나님께 합당하고 기쁜 것이었다는 점도 언급해야 한다. 예레미야는 유대인들에게 느부갓네살의 종이 되어 살라고 명하였고, 하나님이 그 백성에게 얼마 동안 이 굴종을 감내하기를 원하셨다. 따라서 언약이 하나님의 승인을 받았으므로 하나님이 그 복수자가 되실 수 있었다.

세 가지 종류의 조약이 있다. 전쟁 후 정복자가 패배자를 용서하고 자신의 재량에 따라 조건을 부과하는 것, 다투다가 아직 교전하기 전에 당사자들이 화해하는 것, 그리고 전혀 적이 아닌 자들이 동맹을 맺는 것이다. 이제 우리는 하나님이 어떤 위반에도 서약이 지켜져야 한다고 요구하신다는 것을 안다. 하나님의 이름이 개입되면 어떤 유익도 그 서약에 우선할 수 없다. 시편 15편에서도 하나님의 아들들은 서약하고 손해를 입는다고 한다. 그러므로 하나님의 이름이 개입된 약속에서 벗어나는 것은, 어떤 이유로 강요되었거나 속임을 당하거나 공정성을 고려할 자유가 없었다는 구실로도 변명할 수 없다.

원주석

20절 카드 ↗

Here he points out the kind of punishment which he was about to inflict on King Zedekiah. He had said generally that his perfidy should fall upon his own head, but he now proceeds further, namely, that Zedekiah should be a captive. For God might chastise him by other means, but the prophecy was thereby confirmed, since the Prophet had clearly threatened Zedekiah as we see. But he speaks in the person of God that his language may have more weight. I will spread my net, says God , and he shall be taken in my snares. The passage is metaphorical, but it best explains what often occurs in Scripture, namely, that while the impious take first one course and then another, they are agents of God who governs them by his own secret virtue, and directs them wherever he wishes. As, therefore, men false up all things confusedly, and are, as we see, driven about hither and thither by their lusts, and disturb heaven and earth; yet God moderates their attacks by his secret providence. We gather this from the Prophet’s words when he calls the army of the king of Babylon, and his plans, and the apparatus of war, God’s net and snares. Although Nebuchadnezzar was impelled by his own ambition and avarice, and did not suppose himself under the divine sway, yet we see what the Spirit pronounces. And we must diligently observe this doctrine, because, if we repose on the paternal solicitude of God, although armies surround us on all sides, yet we may confide securely, and await the end with quiet and tranquil minds, since men can do nothing without God. But when we provoke God’s wrath against us, we must bear in mind, that while men have their reasons for being hostile to us, yet God governs them, or that they are his nets or snares, as the Prophet here says. I will bring him, says he , to Babylon, and there will I dispute with him in judgment, according to the prevarication by which he has prevaricated . Not only did God dispute with Zedekiah there, but he inflicted a heavy and formidable judgment upon him in Riblah, when he saw his own sons put to death first, and then his own eyes were put out, and then he was bound by chains. But he almost pined away in his captivity, and was treated shamefully even unto death; for this reason God says that he would judge him at Babylon: and yet there will be nothing out of place if we comprehend Riblah also. For although Zedekiah had been partially punished before he entered Babylon, yet God there inflicted his own sentence, after he was dragged from his country and led into exile. He was buried indeed not without honor, as we saw in Jeremiah, ( Jeremiah 34:5 ,) for they bewailed him at his burial — Alas, my brother! alas, O master! as the Prophet says: yet till his death he was like the vilest prisoner, for he pined away in his chains, and was meanly clothed, when the king treated Coniah nobly and splendidly: hence Zedekiah’s captivity was the seal of this prophecy for Ezekiel could not have pronounced this sentence, unless he had been the organ of the Holy Spirit. It follows — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

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하나님은 시드기야에게 가할 형벌의 종류를 지적하신다. "내가 내 그물을 그에게 펼 것이며 그는 내 올가미에 걸릴 것이다." 이 구절은 비유적이지만, 성경에서 자주 나타나는 것을 잘 설명해 준다 — 불경건한 자들이 이리저리 날뛰는 동안 하나님이 그분의 비밀스러운 능력으로 그들을 다스리며 원하시는 곳으로 이끄신다는 것이다. 사람들이 모든 것을 혼란스럽게 만들고 정욕에 이끌리며 하늘과 땅을 뒤흔든다. 그러나 하나님이 그분의 비밀한 섭리로 그들의 공격을 다스리신다.

우리는 이 교리를 부지런히 주목해야 한다. 하나님의 아버지 같은 돌봄을 의지하면, 군대가 사방에서 에워싸도 고요하고 평온한 마음으로 결말을 기다릴 수 있다. 사람은 하나님 없이는 아무것도 할 수 없기 때문이다. 그러나 하나님의 진노를 우리에게 불러올 때는, 사람들이 우리를 대적할 이유가 있지만 하나님이 그들을 다스리신다는 것을 기억해야 한다.

원주석

21절 카드 ↗

The Prophet now descends to the whole people, especially to the soldiers, whom Zedekiah himself thought would be fit guardians of the city. He says, then, thus shall all his forces be dissipated, so that they shall be dispersed hither and thither and all by the sword . By these words he means the slaughter of the army, since as long as soldiers stand in their own ranks they sustain and repel a hostile attack; but when they are dispersed, every one is subject to the enemy, and hence a promiscuous slaughter arises. He says, therefore, that Zedekiah’s soldiers would be fugitives amidst all their bands: that is, although he had a large army, yet all his forces should be dispersed, and while each should consult his own advantage, he should fall into the enemy’s hands: thus, all shall fall by the sword; then those who remain shall be dispersed towards every wind. We saw the same thing before, for when the Prophet had declared that all the people should suffer by the sword, he added, at the same time, that all the survivors should be fugitives, just as if any one should throw out refuse or hair which the wind would blow hither and thither. Hence he repeats the same now, namely, that the whole people would be like a torn body, since if they escaped the sword, yet they would find no place of rest. Hence while a few would flee to Egypt, some to the Moabites, and others to the neighboring nations, the whole body of the people, would be dissipated. He adds, and you shall know that I Jehovah have spoken . We have explained the meaning of this, and why the Prophet repeats it so often, namely, because the Jews were untractable and derided all God’s threats: the Prophet teaches that they should really feel that he had spoken, and this is the wisdom of fools, as the common proverb expresses it. For because they do not obey any counsels, nor admit any admonitions, and receive no teaching, they are instructed only by the event itself. It follows — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

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예언자는 이제 왕 전체뿐만 아니라 시드기야가 도시의 수호자로 생각했던 군인들에게로 내려온다. 시드기야의 모든 군대는 흩어져 칼로 죽임을 당할 것이며, 남은 자들은 사방 바람으로 흩어질 것이다. 에스겔은 앞서 모든 백성이 칼에 고통받을 것이라고 선언한 다음, 생존자들도 도망자가 될 것이라고 덧붙였다. 지금도 같은 것을 반복한다. 전체 백성이 마치 찢긴 몸처럼 될 것이다. 칼을 피한다 해도 쉴 곳을 찾지 못할 것이다. "나 주 여호와가 말한 것인 줄 너희가 알리라." 유대인들이 다루기 어렵고 하나님의 모든 위협을 비웃었으므로, 예언자는 그들이 실제로 하나님이 말씀하셨음을 느끼게 될 것이라고 가르친다.

원주석

22절 카드 ↗

Here the Prophet begins to treat of the restoration of the nation and kingdom. Thus this prophecy without doubt refers to Christ, because although in some sense God had pity on the people when they enjoyed the liberty of returning under Cyrus and Darius, yet what is here written was never fully exhibited except under Christ. It is indeed true, as I have elsewhere expressed, that when the prophets promise restoration to the Church, that they do not restrict their discourse to the person of Christ, but begin with the return of the people for that was the beginning of the full and solid liberty which was at length made manifest in Christ. And Christian writers have erred in urging so precisely that anything said about the restitution of the Church must be understood of the person of Christ, and thus they make themselves ridiculous to the Jews. But, as it has been said already, as often as the Prophets hold out the hope of liberty to the elect and the faithful, they embrace the whole of the time from the return of the people, or from the end of their exile to the end of the kingdom of Christ. When, therefore, the reign of Christ is treated, we must date its commencement from the period of the building of the temple after the people’s return from their seventy years captivity: and then we must take its boundary, not at the ascension of Christ, nor yet in the first or second centuries, but through the whole progress of his kingdom, until he shall appear at the last day. Now let us come to the Prophet’s words, thus says the Lord Jehovah, I will take from the top of the lofty ( or tall) cedar . God pursues the allegory which we saw: for as he said that the top was torn off, or that the highest branch was plucked from the cedar of Lebanon, so he now says, that he would take from the top of the cedar, and after he had plucked or wrenched off a bough, and planted it , such would be the increase, that all the trees would acknowledge that to be a wonderful work. Now this restoration is described to us variously, because after God had spoken of a lofty bough, he descends to a low and abject one; he then pronounces that such should be the beginning of the new kingdom, that he would make the dry tree to bud and humble the lofty one. These things at first sight seem to be opposite to each other, but they agree very well, because God took from the top of a lofty cedar when he planted a new king. For Christ, as respects God’s eternal decree, was always more excellent than heaven and earth; at the same time God afterwards says that he was humble, as he certainly was. But let us follow up the words, I will take, says he , from the top of a lofty cedar, and I will set it: from the top of its twigs I will pluck a tender one, and I will plant it upon a lofty and elevated mountain . Here, as I have said, he speaks of a tall and lofty cedar, and then he speaks of a high branch, but he adds afterwards, I will pluck a tender one from it , by which he means that the twig which he should pluck and plant would be without strength. Here, therefore, is shown the contemptible beginning of the reign of Christ, as the Prophet afterwards more clearly explains himself. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-22

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예언자는 이제 민족과 왕국의 회복에 대해 이야기하기 시작한다. 따라서 이 예언은 의심할 여지 없이 그리스도를 가리킨다. 하나님이 고레스와 다리우스 아래서 백성이 귀환하는 자유를 누리게 하셨을 때 어떤 의미에서 그 백성에게 자비를 베푸셨지만, 여기 쓰인 것은 그리스도 아래서만 완전히 성취되었다.

나는 다른 곳에서 표현했듯이, 예언자들이 교회의 회복을 약속할 때 그 말을 그리스도의 인격에만 제한하지 않고 백성의 귀환으로 시작한다는 것을 알아야 한다. 그것이 그리스도 안에서 결국 나타난 충만하고 견고한 자유의 시작이었기 때문이다. 그리스도의 통치는 70년 포로 생활에서 백성이 귀환하여 성전을 건축하는 시기부터 계산하여 시작한다. 그리고 그 경계는 그리스도의 승천에도, 초세기나 이세기에도 있지 않으며, 그분이 마지막 날에 나타나실 때까지 그분의 왕국이 진행되는 전 과정에 걸쳐 있다.

"내가 높은 백향목 꼭대기에서 가져올 것이다." 하나님이 우리가 본 알레고리를 계속하신다. 가장 높은 가지가 꺾여 나간 것처럼, 이제 백향목 꼭대기에서 가져오겠다고 하신다. 그분이 가지를 꺾어 심으시면 모든 나무들이 그것이 기이한 역사임을 인식할 것이다. 높은 백향목에서 시작하여 낮고 낮은 것으로 내려가신다. 그리고 나서 새 왕국의 시작이 그러할 것이라고 선언하신다 — 그분이 마른 나무를 싹트게 하시고 높은 것을 낮추실 것이다. 처음에는 서로 반대처럼 보이지만, 하나님이 새 왕을 심으실 때 높은 백향목 꼭대기에서 취하신다는 점에서 잘 들어맞는다.

원주석

23절 카드 ↗

When God announces that the twig which he will plant shall become a lofty cedar, he shows by lofty words that the increase of Christ’s kingdom shall be so wonderful, that it shall surpass the common rule of nature; which indeed was shadowed forth in the person of Zerubbabel, who was chosen to bring back the people from their sad and disgraceful captivity. ( Ezra 2:2 ; Haggai 1:14 .) For it does not naturally happen that a twig increases in a short time to a lofty cedar, for we know how slowly cedars grow, and hence we see the Spirit’s intention in saying that a tree should spring from a very small twig. And this prophecy answers to one of Isaiah’s, where he says, ( Isaiah 11:1 ,) A branch shall spring from the root of Jesse: for the house of Jesse was cut off, and he names the house of an obscure and private man as if the remembrance of David were utterly lost. The house of Jesse then was cut off like a tree: that twig, says he, shall spring from its root. Now the Prophet signifies the same thing, and almost under the same similitude. I leave the rest for the next lecture. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-17-23

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하나님이 그분이 심을 가지가 높은 백향목이 될 것이라고 선언하실 때, 그리스도의 왕국의 번성이 얼마나 놀라운 것인지를 보여 주신다. 이것은 스룹바벨의 인격 안에서 예형적으로 실현되었는데, 그가 선택받아 슬프고 수치스러운 포로 생활에서 백성을 귀환시켰다. 이것은 이사야서의 예언과 상응한다: "이새의 줄기에서 한 가지가 나며." 이새의 집이 마치 나무처럼 잘려 나갔는데, 예언자는 그 뿌리에서 가지가 날 것이라고 말한다. 지금 예언자도 거의 같은 비유 아래 같은 것을 말하고 있다.

원주석

24절 카드 ↗

In this verse the Prophet signifies that God’s work would be memorable. For when he says that all trees should feel themselves in God’s hand and power, to raise what was fallen, and to cast down and to prostrate what was elevated, he doubtless expresses no common action. By trees he means all the kings of the earth, and all possessed of any dignity. For he follows up his own metaphor: as he called the kingdom of Christ a tree or cedar which grew from a small twig, so he now speaks metaphorically of kings when he says, that all should take notice; for they shall know that Jehovah brings down the high tree . Ezekiel may here seem to be inconsistent with himself, as I have already noticed, because God said that he would take from a lofty cedar a little twig, which he wished to plant: but he now says that God would raise what was low and abject. But we have dissipated this absurdity, because, from the beginning Christ was in the glory of his Father, and thus, as Micah says, his beginning was from eternity. ( Micah 5:2 .) This excellency of Christ, therefore, is noticed, because, from the time when God erected David’s throne, he at the same time gave a visible sign of the more excellent kingdom which was then secretly hoped for. For this reason Christ was taken from his lofty place, and since he not only put on the form of a slave, but emptied himself even unto death, ( Philippians 2:7 ,) it is not surprising that the Prophet should say, like a tree cast down. Although, as I have remarked, this sentence is not to be restricted to the person of Christ, but thought to be adapted to his kingdom; that is, to his manner and way of governing: since we know, and it has been lately stated, that the gospel is like a scepter, by which Christ subdues all people, and rules them for himself. Now if we reflect on what the preaching of the gospel was, we shall see, as in a glass, the Prophet’s meaning here, that the low tree was elevated, since no one would have thought, that from such slender beginnings the increase which God afterwards bestowed on it could arise. It follows, then, that the height was wonderful, since it could not be comprehended by the human senses. Meanwhile he adds, I am he who humbles the lofty tree, which is not only understood of the Jews, but, in my judgment, embraces all the empires and principalities of the world. God, therefore, humbles lofty trees, because, whatever opposes itself to Christ’s kingdom, must necessarily fall; and this is described more at length in Daniel. ( Daniel 4:0 .) For although all the empires of the world are founded in Christ, and sustained by his virtue, yet, since earthly kings rise up and desire to lay Christ prostrate, their pride is the reason why Christ’s empire causes their ruin. This contrast, then, must be noticed, that God sets up low trees, or takes them away, and casts down lofty ones, since we are here taught to hope better of the reign of Christ than we can estimate by our senses; since, if we cast our eyes round us, many things meet us which diminish and weaken our hope. For what is the outward appearance of Christ’s kingdom? In truth we shall feel nothing but despair if we judge of Christ’s kingdom by the present state of affairs. But when we see how the gospel creeps along the ground, this passage should come to our minds, that God will raise up the tree that is abject and contemptible. At the same time, let us learn, that the changes which happen and are perceived in the world are to be imputed to the pride of those who are blinded by their own boasting; for kings, as we have said, forget that they are men, and so rebel against God: hence they must of necessity fall. If this is not fulfilled immediately, let us learn patiently to await the effect of this prophecy. Whatever happens, God has so established the kingdom of Christ alone, that it shall last as long as the sun and moon, but the other empires of the world shall vanish away with their own splendor, and their loftiness shall fall although at present they overtop the clouds. I, says Jehovah, have spoken, and I will do it . God here recalls the minds of the faithful to his power, because, from the time the people were dispersed — I speak of the final overthrow of the city and temple — there was no hope of restoration. Since, then, it was difficult to persuade men of what God now pronounces, he brings pointedly forward his own prowess, in order that men, by holding in check their carnal senses, should raise themselves above the world, and wait for the inestimable prowess of God which does not yet appear to them. It now follows — return to ' Top of Page ' Ezekiel Ezk 16 Ezekiel Ezk Ezekiel Ezk 18 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 17". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-17.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

Pericope (part_of)

절 (explains)

bible-text/ezk-17-24

Source

이 구절에서 예언자는 하나님의 역사가 기억할 만한 것임을 나타낸다. 그분이 모든 나무들이 하나님의 손과 능력 안에 있어서 쓰러진 것을 일으키고 높은 것을 낮추신다고 말씀하실 때, 의심할 여지 없이 평범한 행동을 표현하는 것이 아니다. 나무들로 그분은 세상의 모든 왕들과 어떤 위엄을 가진 모든 이들을 가리킨다.

이 구절이 자기 자신과 모순이 있는 것처럼 보일 수 있다. 앞에서 하나님이 높은 백향목에서 작은 가지를 취하여 심으려 한다고 말씀하셨는데, 이제는 낮고 비천한 것을 높이실 것이라고 하시기 때문이다. 그러나 이 모순은 해결되었다. 그리스도는 하나님의 영원한 작정의 관점에서 하늘과 땅보다 훨씬 탁월하셨지만, 하나님은 이후에 그분이 비천하다고 말씀하신다. 창세로부터 그리스도의 탁월함이 주목된다. 다윗의 왕좌를 세우실 때부터 하나님은 당시 비밀리에 바라보았던 더 탁월한 왕국의 보이는 표징을 주셨다. 그러므로 그리스도가 그 높은 자리에서 취해지셨고, 죽기까지도 자신을 비우셨다.

하지만 이 선언을 그리스도의 인격에만 제한하지 말고 그분의 왕국에 적용하여야 한다 — 그분의 다스리시는 방식에. 복음이 모든 민족을 굴복시키고 그분을 위해 다스리는 홀과 같다는 것을 우리는 알고 있다. 복음 선포가 어떤 것이었는지를 생각한다면, 그토록 미미한 시작에서 하나님이 나중에 허락하신 것과 같은 증가가 일어날 수 있으리라고 누가 생각하였겠는가?

"내가 높은 나무를 낮추고" — 이것은 유대인들에게만 이해되는 것이 아니라, 나의 판단으로는 세상의 모든 제국과 왕국들을 포함한다. 하나님이 높은 나무들을 낮추신다. 왜냐하면 그리스도의 왕국을 대적하는 것은 무엇이든 필연적으로 무너질 것이기 때문이다.

그리스도의 왕국의 외적 상태를 바라볼 때 만날 수 있는 많은 것들이 우리의 소망을 줄이고 약하게 한다. 복음이 어떻게 땅을 기어다니는가. 이 구절이 우리 마음에 떠올라야 한다 — 하나님이 비천하고 보잘것없는 나무를 높이실 것이다. 동시에, 세상에서 일어나고 감지되는 변화들은 자신의 자랑으로 눈이 먼 자들의 교만 탓임을 배우자. 왕들은 자신들이 인간임을 잊고 하나님을 거역하므로 필연적으로 무너진다. 만일 즉시 성취되지 않더라도, 인내로 이 예언의 성취를 기다리자.

"나 주 여호와가 말하고 이루리라." 하나님은 신자들의 마음을 자신의 능력으로 돌이키신다. 백성이 흩어진 이래 회복의 소망이 없었기 때문이다. 따라서 그분이 지금 선언하는 것을 사람들이 납득하기 어려웠으므로, 하나님은 자신의 탁월함을 뚜렷이 제시하신다. 사람들이 육신의 감각을 억제하고 세상 너머로 자신을 높이며, 아직 그들에게 나타나지 않은 하나님의 헤아릴 수 없는 탁월함을 기다리도록 하기 위해서이다.

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