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주석[칼빈] — 에스겔 2장 · 두루마리 섭취 소명

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1절 카드 ↗

Here the Prophet narrates that he was chosen by the command of God. For God never prostrates his people so as to leave them lying upon the earth, but continually raises them afterwards. As to the reprobate, they are so frightened at the sight of God, that they utterly fall and never rise again. But it is different with the faithful, because the pride of the flesh is corrected in them; then God stretches forth his hand to them, and restores them, as it were, from death to life. And this difference we must mark diligently, because we see the impious often dread the voice of God. But if they disdainfully despise him when speaking, they are frightened by his hand when some signs of his wrath and vengeance appear: but yet they remain lifeless. In like manner the faithful dread the voice of God, but the result is altogether different, as we see here: because after God has humbled them, he commands them to be of good courage, and shows that he intended nothing else but to establish them by his power. At the same time the Prophet teaches that nothing was accomplished by this voice till the Spirit was added. God indeed works efficiently by his own words, but we must hold that this efficacy is not contained in the words themselves, but proceeds from the secret instinct of the Spirit. The Prophet therefore shows us both truths. On one side he says, I heard the voice of God, so that I stood on my feet: God thus wished to animate his confidence: but he adds that he was not raised up by the voice, until the Spirit placed him on his feet This work of the Spirit, then, is joined with the word of God. But a distinction is made, that we may know that the external word is of no avail by itself, unless animated by the power of the Spirit. If any one should object, that the word was useless, because not efficacious by itself, the solution is at hand, that if God takes this method of acting there is no reason why we should object to it. But we have a still clearer reply: since God always works in the hearts of men by the Spirit, yet his word is not. without fruit; because, as God enlightens us by the sun, and yet he alone is the Father of Lights, and the splendor of the sun is profitless except as God uses it as an instrument, so we must conclude concerning his word, because the Holy Spirit penetrates our hearts, and thus enlightens our minds. All power of action, then, resides in the Spirit himself, and thus all praise ought to be entirely referred to God alone. Meanwhile, what. objection is there to the Spirit of God using instruments? We hold, therefore, that when God speaks, he adds the efficacy of his Spirit, since his word without it would be fruitless; and yet the word is effectual, because the instrument ought to be united with the author of the action. This doctrine, thus briefly expounded, may suffice to refute foolish objections, which are always in the mouths of many who fret about man’s free-will: they say, that we can either attend to the word which is offered to us or re jeer it: but we see what the Prophet says. If any of us is fit for rendering obedience to God, the Prophet certainly excelled in this disposition, and yet the word of God had no efficacy in his case, until the Spirit gave him strength to rise upon his feet Hence we collect, that it is not in our power to obey what God commands us, except this power proceeds from him. Now it follows — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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이 절에서 하나님은 선지자를 격려하신다. 이 목적을 주목해야 한다. 선지자는 이 환상에 너무 압도되어 넘어졌고 아무 힘도 없었다. 마치 죽은 자와 같았다. 이것은 하나님이 자신의 종들에게 나타나실 때마다 항상 일어나는 일이다. 그들의 모든 능력이 위축되기 때문이다. 이런 이유로 하나님은 즉시 그의 종에게 이 말로 말씀하신다. "사람아, 일어서라." 이 호칭으로써 하나님은 선지자를 교만하게 부르시지 않는다. 오히려 우리의 약함을 인식하시며, 우리가 그분의 영광의 놀라운 감동으로 말하자면 부서질 때 자신의 손을 내미신다는 뜻이다.

하나님이 "사람아"라고 부르실 때, 이것은 선지자를 교만하게 높이거나 나머지와 구별하기 위한 것이 아니다. 오히려 인간의 연약함을 인정하는 것이다. 마치 하나님이 "너는 약하고 필멸적인 피조물이지만 내가 너를 받쳐 줄 것이다"라고 말씀하시는 것과 같다. 따라서 이 말은 경멸이 아니라 위로를 담고 있다. 이제 하나님은 에스겔이 일어서도록 힘을 주시며 그에게 말씀하실 것을 예고하신다.

원주석

3절 카드 ↗

The Prophet now more clearly explains the object of the vision which he has formerly mentioned, namely, that being armed with authority he might more freely discharge the office of Prophet among the Israelites. For we know that God claims this honor to himself alone, that he should be head in his Church, and deservedly so, for he is not called our Lawgiver in vain, ( Isaiah 33:22 ; James 4:12 ,) and our wisdom consists in nothing else but in attending to his instructions. Since, therefore, God alone is to be heard, every mortal, whatever he professes himself, must be rejected, unless he comes in the name of God, and can prove his calling, and really convince men that he does not speak except by God’s command. Therefore, that Ezekiel may not labor in vain, he ought to prove himself divinely inspired, and this was done by the vision. Now he more clearly explains that object of the vision. Here it may be remarked, that figures are illusory without an explanation. If the vision only had been offered to the eye of the Prophet, and no voice of God had followed, what would have been the advantage? But when God confirmed the vision by his word, the Prophet was enabled to say with advantage, I have seen the glory of God. And this can also be transferred to sacraments, because if signs only are presented to our eyes they will be, as it were, dead images. The word of God, then, throws life into the sacraments, as it has been said concerning visions. Since Ezekiel so often uses this form of speech, saying, that he was called Son of man, I do not doubt that God wished to prevent the people from despising him as one of the common herd. For he had been dragged into exile not without ignominy: since then he differed from the generality in no outward appearance, his doctrine might be despised and rejected. God, therefore, takes him up, and, by way of concession, calls him Son of man. So, on the other hand, he signifies that the teaching ought not to be estimated by outward appearance, but rather by his calling. It is quite true, that his language was then more prolix, and we see how our Prophet differs from the rest. For his language has evidently a foreign tinge, since those who are in exile naturally contract many faults of language, and the Prophet was never anxious about elegance and polish, but, as he had been accustomed to homely language, so he spoke himself. But I have no doubt that God wished purposely to select a man from the multitude contemptible in outward appearance, and then to raise him above all mortals by dignifying him with the gift of prophecy. We must now see how God prepares him for the discharge of his duties. I send thee, he says, to the children of Israel, a rebellious race, that is, disobedient and revolting. In this manner the Prophet was able to escape as soon as he saw the odious duty’ assigned to him, for its difficulty alone would frighten him. But a double trial is added when he saw himself engaged in a contest with numberless enemies. He challenged, as it were, to conflict all the Israelites of his day, and this was a most grievous trial. But another trial was, not only that he perceived himself beating the air, — to use a common proverb, rebut he must have felt it a profanation of heavenly doctrine to address it to impious men, and that too only for the purpose of exasperating them still further. We see, then, that the Prophet had no inducement of earthly gratification to urge him to undertake his duty. If God wished to use his agency, he ought to afford him some hope of success, or, at least, he ought to leave it sufficiently uncertain to urge him to make every effort. But when in the first instance this difficulty occurs, that he has to deal with a perverse and stubborn generation — next, that he is drawn into a hateful contest — thirdly, that he is advised to cast what is holy before dogs, and pearls before swine, and thus, as it were, to prostitute the word of God, surely his mind must despair a hundred times when he pondered these things within himself. Hence it was God’s plan to arm him with unconquerable constancy, so that he might go forward in the course of his calling. We must bear in mind, then, this principle: when God wishes to stir us up to obedience, he does not always promise a happy result of our labor: but sometimes he so puts our obedience to the test, that he wishes us to be content with his command, even if our labor should be deemed ridiculous before men. Sometimes, indeed, he indulges our infirmity, and when he orders us to undertake any duty, he at the same time bears witness that our labor shall not be in vain, and our industry without its recompense: then indeed God spares us. But he sometimes proves his people as I have said, providing that whatever be the result of their labors, it is sufficient for them to obey his command. And from passage we readily collect that our Prophet was thus dispirited. And we read the same of Isaiah; for when he is sent by God, he is not only told that he must speak to the deaf, but what God proposes to him is still harder. Go, says he, render the eyes of this people blind, and their ears dull, and their heart obstinate. ( Isaiah 6:9 .) Not only therefore does Isaiah see that he would be exposed to ridicule, and so lose the fruit of his labor, but he sees that his address has but one tendency, and that the blinding of the Jews: nay, even their threefold destruction — though even one destruction is enough: but, as I have already said, God sometimes so wishes his servants to acquiesce in his government, that they should labor even without any hope of fruit: and this must be diligently marked. For as often as we are called upon by God before we apply ourselves to our work, these thoughts come into the mind: “What will be the result of this?” and “What shall I obtain by my labor?” And, then, when the event does not turn out according to our wish, we despond in our minds: but this is wresting from God a part of his gove

Pericope (part_of)

절 (explains)

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이제 하나님이 선지자에게 맡기시는 소명의 내용을 살펴야 한다. "나는 너를 이스라엘 자손에게 보낸다"고 하신다. 여기서 우리는 그분이 에스겔에게 부과하시는 짐의 무게를 본다. 백성이 반역했으므로, 그는 특히 어렵고 힘든 백성 가운데에서 선지자 역할을 해야 했다. "반역하는 족속"이라는 표현이 이를 충분히 나타낸다.

그러나 여기서 하나님의 놀라운 신성을 보아야 한다. 비록 그들이 계속 반역했지만, 그분은 포기하지 않으셨다. 여전히 그들에게 선지자를 보내신다. 이것은 하나님이 그분의 선민에게 얼마나 관대하고 인내하시는지를 보여준다. 설령 그들이 완고하고 목이 굳었지만, 하나님은 그분의 종들을 보내심으로 그들을 부르시기를 멈추지 않으셨다.

원주석

4절 카드 ↗

God proceeds in the same discourse, but expresses in other words the great rebellion of the people, for they were not only obstinate and unbending in heart, but also of a contumacious countenance: therefore he places hardness in face as well as in heart. The words indeed are different, קשי , keshi, and חזקי , chezki, “of brazen countenance,” for we may translate “winked” and “contumacious,” for this disposition appears in the countenance, nor is it objectionable to render it “impudent.” But. propriety of speech must be retained; for we must speak of the robust of heart as “broken down,” or if the allusion seems more apposite, we must render it “of broken countenance,” then of “broken spirits,” as we call the wicked “brazen-fronted.” The meaning is, that the Jews were not only rebellious against God and puffed up with proud contempt, but their impiety was so desperate that they opposed themselves to God without disguise, as if they had been horned oxen or furious bulls. We know that hypocrisy often lies hid in the mind, and although men swell with malice, yet they do not betray what they inwardly nourish. But the Prophet here signifies that the Israelites were so immersed in impiety, that they displayed themselves as the open enemies of God in their very countenances. The result is, that the Prophet, while he applied himself to perform the commands of God, ought so to determine with himself, when he approaches the people, that his teaching would be not only useless as to them, because it would not be received with the reverence which it deserves, but would be even exposed to many reproaches: since the Israelites were not only filled with a hidden contempt of God, but they openly showed their ferocity, so to speak, since they were of so brazen a front that they would without doubt purposely reject the Prophet. They are hard-hearted children, etc . , yet I send thee unto them Here, again, God opposes his own command, as the Prophet simply acquiesces in this word alone, “I have a divine mission.” If he displeases men, he is content to have his labor approved of God. This is the meaning of the phrase which is now a second time repeated, I send thee unto them For the Prophet might object, What can I do? for if they are of a brazen heart and of an iron front, I shall labor in vain. But God answers in return, that the Prophet need not be anxious, it is enough to have a command: as if a prince should not explain the whole of his counsel to his ambassador, and yet should order him to discharge his embassy, thus God acts towards his servant. We see then how God here magnifies his authority: and we must mark this diligently, that we may not wish always to be bargaining with him, as we are accustomed. For unless God show us the present fruit of our labor, we languish, and so we endeavor by turning back to withdraw ourselves from his authority: but God opposes this single sentence, Behold I send thee The rest I leave till to-morrow. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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그들이 하나님께 불경스럽게도 "뻔뻔한 낯"을 가졌다고 하신다. 이것은 강한 표현이다. 얼굴이 부끄러움의 자리인데, 수치를 느끼지 못하는 자는 말하자면 뻔뻔한 얼굴을 가진 것이다. 마치 하나님이 "이 백성은 모든 수치를 벗어버렸다"고 말씀하시는 것 같다. 수치는 덕의 시작이다. 부끄러워할 줄 아는 자는 교정될 수 있다. 그러나 이 백성은 완전히 뻔뻔하여 어떤 수치도 없다.

그럼에도 선지자는 그들에게 가야 했다. 하나님이 선지자를 보내시되 성공의 희망이 있는 경우에만 보내신다고 상상하는 것은 옳지 않다. 때로는 심판을 선포하기 위해 보내신다. 이것은 우리에게 두려운 교훈이다. 하나님의 은혜를 계속 거부하면, 결국 그 은혜가 심판이 된다는 것이다.

원주석

5절 카드 ↗

Here, again, God exhorts his servant to persevere whatever be the event of his labor, for if we do not succeed according to the desire of our minds, we are inclined to despair: but God wishes us to proceed in the course of our duty, though all things should turn out contrary to our wishes. But he shows that there shall be some fruit of our labor, although the people, through their own depravity, reject what has been said to them: for this thought breaks the spirits of God’s servants, when they do not perceive the usefulness of their labor: for we always desire to accomplish something worth the trouble which we give to it. God therefore here signifies that he has some other object in view than the salvation of men; namely, the removal of all pretext for error, and the stripping off of every disguise of impiety in which men willingly clothe themselves. For even hypocrites, though they perish knowingly and willfully, yet think themselves excusable, unless God afford them the light of his doctrine. The meaning therefore is, although the Prophet’s teaching would not profit the Israelites, yet it would be useful in another way, namely, that they may perceive that there has been a prophet among them In this way there is no defect, although some think the words of the Prophet abrupt: for an important word seems to be wanting when he says, whether they will hear, or whether they will forbear, because they are a rebellious house, and they shall know, etc. For we have said that the copula ought to be resolved into the adversative particle, because even then they shall know: for their perverseness shall not prevent their being convinced by God. We may learn then from this place, that although the impious furiously endeavor to reject the doctrine of God, yet they obtain no other end than the more complete manifestation of their own wickedness. Hence, also, we may learn that God’s doctrine is precious to himself, and that he cannot bear us to despise it. The wicked then never can escape punishment when they treat with contempt the divine teaching, for it is as if they trampled upon inestimable treasure, Those who are left without the law and the prophets shall not escape God’s hand, because their conscience is sufficient to take away all excuse. ( Romans 2:12 .) But when God invites men to himself, and approaches near them, and offers himself to them in a peculiar manner as their Father and Teacher, if they reject so remarkable a benefit, truly their ingratitude is worthy of the utmost severity. For as often as God raises up prophets for us and faithful ministers of his doctrine, let this which has just been said come into our minds: unless we embrace such a benefit, we at length shall know that a prophet has been among us, because God will exact fearful vengeance for the contempt of his great loving-kindness. Now it follows — return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-2-5

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"그들이 듣든지 듣지 않든지"라는 이 구절은 주목할 만하다. 하나님은 선지자에게 성공 여부를 걱정하지 말라고 하신다. 선지자의 임무는 말씀을 전하는 것이지, 결과를 보장하는 것이 아니다. 하나님의 종들이 부름받은 방식이 이러하다. 즉 결과를 정하는 것은 그들에게 달려 있지 않고, 그들의 의무를 충실히 수행하는 것만이 그들에게 요구된다.

"그들이 선지자가 자기들 가운데에 있었음을 알리라"는 것도 중요하다. 이 말은 여러 의미를 가진다. 첫째로, 유대인들이 에스겔을 선지자로 인정한다는 의미가 아니다. 오히려 그들이 하나님이 그들을 저버리지 않으셨음을 알게 될 것이라는 뜻이다. 그들의 반역에도 불구하고, 하나님은 여전히 그들에게 말씀하신다. 따라서 심판이 임할 때 그들은 경고를 받았음을 알 것이고, 변명할 수 없을 것이다.

원주석

6절 카드 ↗

Here God again commands his servant to break forth boldly, even if the people deny him all approach through their malice and wickedness. But because we often fail through terror; God arms his Prophet with impregnable confidence against the threats of the people, and then against all discourses of every sort. He brings forward no other reason than they are a rebellious house, or a rebellious and perverse nation. For we said, though at the first glance it might seem cold, yet it suffices to animate the servants of God to know that he commands nothing rashly, and when they acknowledge that God is pleased by their spending their breath upon the deaf, yet they do not cease to discharge their duty, although they fatigue themselves in vain as far as the world is concerned. But now when this thought is added, that God will take care of his own servants, it doubles their confidence and good spirits. Thus it happens, that all threats and terrors being despised, they discharge their duty boldly. For this reason he now says, thou, son of man, do not be afraid of them, nor be terrified at their words By “words,” I do not understand simply threats but calumnies by which we know the servants of God to be oppressed. For hypocrites rise up with great confidence and complain of the injury done to them, and then presumptuously take upon themselves the name of God, as at this time the Papists not only vomit out threats by which they disturb us, but haughtily boast themselves to be the Church, and confirm this by perpetual succession; then they say that the Church never is without the Holy Spirit, and hence it cannot happen that God should ever desert them. We see, therefore, that the domestic enemies of God not only use threats against his servants, but at the same time bring many false pretenses by which they load the true and faithful Prophets with envy and hatred. But, however such calumnies have some appearance of truth when its enemies unjustly press us, God orders us to proceed with unconquered fortitude. Be not afraid, therefore, he says, of either them, or their words And since the same phrase is repeated shortly afterwards, hence we infer that it has no common meaning. It is therefore worthy of observation, that God once, yea twice, pronounces that we ought not to fear their words who boast themselves to be the Church of God, and doubt not petulantly to render that sacred name a laughing-stock by their use of it. Since, therefore, God allows us to despise language of this kind, there is no reason why the Papists of this day should daunt us, when, with inflated cheeks, they thunder out the name of the Church and the Apostolic authority; for just honor is not attributed to God, unless every lofty thing in the world is compelled to obey him, so that the doctrine alone may shine forth which comes direct from the mouth of God. Now he adjoins, because, (or although, for this causal particle may be resolved adversatively,) however rebellious they may be, and like thorns, however thou mayest dwell among scorpions, yet do not fear their words, and do not be broken down by their appearance, חתת , chetheth, signifies to be rubbed and broken, and it is here transferred to the mind, and is to be metaphorically understood for being broken in spirit, as if it had been said, be thou intrepid in receiving all threats and calumnies, because they are a rebellious house This passage teaches us that none are fit to undertake the prophetic office, unless those who are armed with fortitude and perseverance whatever may happen, so that they do not fear any threats, nor hesitate or vacillate when oppressed by unjust calamities. So Paul says, ( 2 Corinthians 6:8 ,) that he persevered through both evil report and good report, although he was unworthily slandered by the wicked. Whoever, therefore, wishes to prepare himself faithfully for undertaking the office of a teacher, should be endued with such constancy that he may oppose, as it were, an iron front to all calumnies and curses, threats and terrors. We cannot doubt but that the Israelites were much enraged when they heard themselves called thorns and scorpions. But they ought to be thus stung, since if they had been attacking a mortal man only, they would conduct themselves far more petulantly. But when God pronounces them scorpions and thorns, and they see the Prophet performing commands of this kind fearlessly and without hesitation, they are necessarily impelled to either fury or silence. But when they have striven to the very last in their obstinacy and hardness, yet God at length causes them to yield through shame, because truth has prevailed, of which the Prophet was a minister endued with such great fortitude of mind. We also perceive from this passage, that the Prophets often spoke with great asperity when the wickedness of those with whom they had to deal required it: yet they were not hurried away into any excess, or carried forward with intemperance against their adversaries. But they could not in any other way vindicate their doctrine against the wicked, who, impelled by a diabolical fury, strove with even God himself. We must hold, therefore, that although they were cruel and severe in language, yet they breathed pure humanity from the heart. For our Prophet was not a barbarous man, who excited by indignation, vomited out coarse reproaches against his own people, but the Spirit of God dictated, as we see, what might seem too severe to soft and delicate ears. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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하나님은 선지자에게 두려워하지 말라고 명령하신다. 이것은 단순한 격려가 아니다. 하나님은 에스겔이 얼마나 어려운 직무를 수행해야 하는지를 잘 아셨다. 그를 기다리는 것은 저항과 반대였다. "가시덤불과 찔레 가운데"라는 표현은 고통스럽고 찌르는 듯한 어려움을 나타낸다. "전갈 가운데에 앉아 있다"는 것은 끊임없는 위험과 두려움을 의미한다.

그러나 하나님은 두려워하지 말라고 하신다. 이 명령 뒤에는 암묵적인 약속이 있다. 하나님이 함께 계시기 때문에 두려움이 필요 없다는 것이다. 우리는 때로 어려운 상황에서 하나님의 명령에 순종하도록 부름받는다. 그 상황 자체가 우리를 낙담시킬 수 있다. 그러나 하나님이 함께하신다는 약속이 있다면, 두려움 없이 나아갈 수 있다.

원주석

7절 카드 ↗

Again he repeats what he had said, with but the change of a few words, yet the meaning is the same, that the Prophet should not desist in the midst of his course, if he saw that he did not obtain what he wished and hoped for. For when we apply ourselves to what God commands, we ought to be of good cheer, and expect that some fruit of our labor may appear. We may, therefore, indulge both hopes and wishes, but if it should turn out otherwise than we anticipated, yet we ought to leave the result in the hands of God, and to proceed even to the goal in the discharge of our duty. To this end this sentence tends: thou, says he, shalt utter my words, or pronounce my words, whether they will hear, or whether they will forbear: that is, even if you sing a song to the deaf, according to the proverb, yet you shall not cease to utter my words: and he adds the reason, because they are a rebellious house. God admonishes his servant beforehand, that there was no reason why he should turn back although he should see no fruit of his labors, because he ought to determine this in his mind, although they have no ears yet he must speak in God’s name. It is certain, as we mentioned yesterday, that there were some, though few in number, to whom his teaching was useful, but he treats here of the people at large. We must learn, therefore, when God calls us to the office of teaching, not to regard the conduct of mankind. For if it please God to exercise us while we strive with the rebellious and refractory, yet God’s word must be uttered, because he commands it. It follows — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-2-7

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선지자에게 주어진 명령이 반복된다. "그들이 반역하는 족속이라도 너는 내 말을 그들에게 말하라." 이 반복은 선지자에게, 그리고 우리에게 중요한 교훈을 준다. 결과가 어떻든 말씀을 전해야 한다는 것이다. 우리는 성공의 보장 없이도 하나님의 명령에 복종해야 한다.

그러나 여기에 매우 인간적인 측면이 있다. 에스겔은 완고한 백성에게 끊임없이 거절당하면서도 계속 전해야 했다. 이것은 영적인 인내가 필요한 일이다. 이 인내는 선지자 자신의 것이 아니라 하나님이 주시는 것이다. 우리도 동일한 은혜를 의지해야 한다.

원주석

8절 카드 ↗

God continues to confirm his servant, but he advises him of a cause of stumbling which might break his spirit; for when he perceived the great obstinacy of the house of Israel, he might refuse the office of their teacher a hundred times over. God, however, adds incentives and exhortations to perseverance, although he experiences the abandoned obstinacy of the house of Israel: do thou hear, says he, what I shall say to thee Here we see that no one can discharge the teacher’s office, unless he be a proficient in God’s school. It behoves, therefore, those who wish to be thought disciples of God to be teachers of truth, and for this purpose first to listen to God’s instructions. Then he takes away a stumblingblock, as we have said, be not thou, rebellious like the house of Israel For we know that a multitude has much influence over us to disturb us: for the consent of a whole people is like a violent tempest, where all conspire together, and even those who are not wicked yet are carried forward with the crowd. Since, therefore, the, multitude sometimes carries away even the servants of God, here God meets his Prophet and puts a bridle upon him, that thou be not rebellious, says he, like the house of Israel He does not here speak indefinitely concerning any people, but concerning ‘that nation which boasted itself to be divinely elected, and bore in the flesh the symbol of its adoption. Yet God wishes the consent of his people to be neglected by his Prophet, because we know how insolently the Israelites boasted themselves to be the sacred and peculiar people of God; in the same way indeed as the Papists now exult, Israel then vaunted against all the Prophets. And therefore this passage must be diligently observed, because at this day many of these magnificent titles vanish away when they are brought to reason: for we know that they are mere smoke by which Satan endeavors to blind our eyes, while he falsely brings forward the name of God and the Church. We ought, indeed, to receive whatever is uttered by God with such modesty and veneration that we may be completely affected as soon as his name is mentioned, but meanwhile we must. use prudence and discretion, lest we should be struck with awe when Satan uses God’s name to deceive us. And as we must use discernment, God here shows us the rule of doing so. For if we are thoroughly persuaded that, the doctrine which we follow and profess is from God, we can safely look down from on high not only upon all mortals but upon angels themselves: for there is no excellence so great but that God’s truth outshines it. Therefore when formerly the Israelites pretended that they were God’s people, and were adorned by the marks of a true Church, we must hold that the honor of the Church is frivolous when hypocrites reign in it, or rather exercise impious tyranny, and oppose themselves to God and his doctrine. And at this very day we may turn this passage against the Papists — nay, even point it at them directly as often as they bring up those pompous titles of “the Catholic Church,” and “the Spouse of Christ,” for God has said once for all, that we ought not to be rebellious, although the whole house of Israel should become so; that is, although those who bring forward the name of God should mutually enter into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe to their impious conspiracy. We read the same in Isaiah, ( Isaiah 8:12 ,) Thou shalt not say a conspiracy whenever this people says conspiracy: thou shalt not feel their fear nor their dread, but sanctify the Lord of hosts. Which passage Peter also cites, ( 1 Peter 3:14 ;) because the Jews, who then pertinaciously opposed the gospel, weakened the feeble by their boasting, by saying that they were the Church, and yet rejected and abominated the new teaching which was then spread abroad: Peter cites that place of the Prophet, namely, although the house of Israel impiously conspired against God, yet such contumacy must be despised. Afterwards the Prophet adds, ( Isaiah 8:18 ,) Behold! I and the children whom God hath given me for a sign and a wonder. He says, therefore, that those little ones who worship God purely, and withdraw themselves from the common impiety, were like monsters, and were esteemed as complete wonders. But the author of the Epistle to the Hebrews accommodates this place to the reign of Christ, ( Hebrews 2:13 ,) and not without reason. For to this day we are a wonder to God’s enemies, who carry themselves not only with boldness but with abandoned impudence against the pure doctrine of the gospel. To them we are heretics, schismatics, dogs — nay, the offscouring of the world. But although we are to them for signs and wonders, it is sufficient for us to be acknowledged by God: because it is needful for us to be separated from that impious conspiracy unless we wish to be separated from God himself. For what agreement is there with Papists, or what union with those dregs, unless by separation from God himself? Therefore, because we cannot extend the hand to Papists on any other condition, and cultivate a brotherly intercourse with them except by denying God, let all that injurious union with them cease, and let us learn to separate from them with boldness, since we clearly see that we are all commanded to act thus in the person of the Prophet: for he had said a little before, a prophet dwells in the midst of them — and this was clearly expressed, that he might manifest more anxious care for himself. For it is difficult to walk amidst thorns and scorpions, lest we should be pricked, and lest we should be struck by their virulent tail. God, then, commands us to be so attentive, that although we walk amid thorns we should not be pricked by them, and also that we should not be injured by the poison of scorpions; and if we seek from heaven that prudence which does not naturally belong to us, this will happen, for if the Spirit of God govern us, he will preserve us harm

Pericope (part_of)

절 (explains)

bible-text/ezk-2-8

Source

하나님은 이제 선지자에게 반역하지 말라고 경고하신다. 에스겔은 반역하는 백성에게 보내졌지만, 자신이 반역하는 자가 되어서는 안 된다. 이것은 하나님의 종들에게 항상 경고가 된다. 죄인들에게 말씀을 전하면서 자신이 그 죄에 빠질 위험이 있다. 따라서 하나님은 선지자에게 "너는 그 반역하는 족속 같이 반역하지 말라"고 하신다.

"네 입을 열어 내가 네게 주는 것을 먹으라"는 명령도 있다. 이것은 상징적인 행동의 예비 단계이다. 선지자는 두루마리를 받아 먹어야 한다.

원주석

9절 카드 ↗

Now the Prophet more fully explains what we have just dwelt upon. He narrates how a volume of a book was offered to him: that is, a book in the form of a roll was offered to him. For the noun which he uses, מגלת , megleth, comes from גלל , gelel, to roll, as the word volume among the Latins. For they were formerly accustomed to write on rolls, that is, they had not the form of books so compact and well arranged as we now use, but they had volumes, which barbarians call rolls. Ancient documents were written in this way, for there is nothing ancient in the archives of princes which is not written on rolls. Hence the phrase, “In the volume of the book it is written of me,” etc. ( Psalms 40:8 ; Hebrews 10:7 .) Now the Prophet says, such a volume was offered to me that I might eat it; and he adds , it was offered to me by a hand sent forth, But by this symbol God more clearly shows that the volume was not merely formed in the air, nor was produced anywhere but in heaven. For if the Prophet had only seen a volume presented to him, he might doubt whether it was sent by God or not. But when the hand which offers the volume appears, and is truly sent forth from God, nothing is wanting for full and complete certainty. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-2-9

Source

보내심을 받은 자가 두루마리를 받는다. 하나님이 내미신 손에 두루마리가 있었다. 하나님이 선지자에게 자신이 전해야 할 내용을 직접 주신다는 것을 보여준다. 에스겔의 메시지는 자기 생각이나 인간적인 지혜에서 나온 것이 아니라 하나님으로부터 직접 받은 것이었다.

두루마리가 선지자에게 향해 펼쳐졌다. 이것은 에스겔이 그 내용을 알아야 했음을 의미한다. 선지자가 자신이 무엇을 전하는지 알아야 한다는 것이다. 이것은 오늘날 하나님의 종들에게도 동일하게 적용된다. 말씀을 전하되 그 내용을 알고 전해야 한다.

원주석

10절 카드 ↗

He adds, after the volume was unrolled, that he saw it written on each side: by which words he understands not that any brief command was given to him, but that a length of much time was imposed. For if he had only spoken concerning the roll, the Jews might have contemptuously rejected him after three or four days, as if he had come to an ends” A roll was indeed offered to thee, but now thou hast spoken three or four times, is not this sufficient?” Hence, as the Prophet might meet with neglect, he says, the roll was written before and behind He now says, for such was his argument, that lamentations only were written there הגה , hegeh, signifies sometimes meditation and speech simply, but here, because it is connected with lamentations, there is no doubt that it is to be taken for a mournful strain. At length the particle הי , hei, is added in the sense of grieving. On the whole then, the Prophet teaches, that the instruction contained in the book was not sweet or pleasant, but full of sorrow, since truly God here showed proofs of his anger, and this cannot be apprehended unless by its causing grief and lamentations. Now, therefore, we understand that the Israelites were more and more exasperated, when the Prophet said, that he came like a herald who denounced war in the name of God, and, at the same time, had no message of peace. As to the rest of the people, we shall see afterwards, in many places, that he was a messenger of God’s mercy, but his duty was to rouse up the Jews, that they might feel God their adversary: thus the Prophet was sent with no other object than that of going, as an armed man, into the midst,, and uttering threats in the name of God. I cannot now proceed further, although what follows is connected with this subject. return to ' Top of Page ' Ezekiel Ezk 1 Ezekiel Ezk Ezekiel Ezk 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 2". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-2.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%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dict

Pericope (part_of)

절 (explains)

bible-text/ezk-2-10

Source

두루마리의 내용은 놀랍다. 두루마리 앞뒤로 글이 쓰여 있었다. 이것 자체가 예외적인 것이다. 보통 두루마리는 한쪽에만 글을 썼다. 앞뒤로 글이 쓰여 있다는 것은 메시지의 충만함과 완전함을 나타낸다.

그 내용은 애가, 통곡, 재앙이었다. 이것이 에스겔에게 주어진 메시지의 본질이었다. 위로나 희망이 아니라 심판을 선포해야 했다. 이것은 쉬운 임무가 아니었다. 그러나 하나님이 주신 것이기에 받아들여야 했다.

두루마리를 먹는 것은 단순히 외부에서 받은 정보가 아니라 내면화된, 몸의 일부가 된 말씀을 의미한다. 진정으로 하나님의 말씀을 전하는 자는 그 말씀이 자신의 존재 깊숙이 스며들어야 한다. 말씀을 단지 지적으로 이해하는 것과 그것을 먹어서 몸의 일부가 되게 하는 것은 다른 것이다.

원주석

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