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주석[칼빈] — 에스겔 3장 · 파수꾼 사명

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칼빈 주석 · 섹션 24개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

When the Prophet is ordered to eat whatever he receives, this ought not to be extended to everything which he meets with, but, whatever may be the taste of the book, he is forbidden to refuse it: for its bitterness might possibly cause him to reject the threats of God. Lastly, the quality of the book is noted, because it contained nothing but the material for sorrow. He adds, that he opened his mouth, for the sake of obedience; by which he signifies that he was not curious or dainty in seeking to taste it, but that he took what was divinely offered him, without the slightest hesitation. Now he adds — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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선지자가 받은 것을 먹으라는 명령을 받을 때, 이것은 그가 만나는 모든 것으로 확장해서는 안 된다. 두루마리의 맛이 어떻든지, 그는 그것을 거부하는 것이 금지되었다. 그 쓴맛이 하나님의 위협들을 거부하게 만들 수 있었기 때문이다. 두루마리의 성격이 언급되는데, 슬픔의 재료만을 담고 있었다. 그는 순종을 위해 입을 열었다고 덧붙이는데, 이로써 그가 그것을 맛보려는 호기심이나 까다로움이 없었고, 신성하게 제공된 것을 조금도 망설임 없이 받았음을 의미한다.

원주석

3절 카드 ↗

Ezekiel, as we have just seen, proceeds to say, that a book was given him to eat, because God’s servants ought to speak from the inmost affection of their heart. We know that many have a tongue sufficiently fluent, but use it only for ostentation: meanwhile, God treats their vanity as a laughing stock, because their labor is fruitless. Hence we must observe the passage of Paul already quoted, “the kingdom of God is with power.” ( 1 Corinthians 4:20 .) But the efficacy of the Holy Spirit is not exerted unless when he who is called to teach applies his serious endeavors to attain to the discharge of his duty. For this reason, then, Ezekiel is commanded to eat the roll Next he says, it was as sweet as honey; and, but a little before, he said it was filled with curses: therefore, either he had put off all humanity, or ought to be grieved, when he found himself appointed to be the herald of God’s vengeance. But, in other places, we saw that the servants of God were endued with feelings of an opposite kind; for, as they were often rough and stern like their work, so they condoled with the miserable people: but, their grief did not hinder them from proceeding in the discharge of their duty. For this reason Ezekiel now says, the book was sweet, because he acquiesced in God’s commands, and although he pitied his own people, yet he acknowledged that it could not happen otherwise, and subscribed to the just judgment of God. Therefore, by the word sweetness, he signifies his acquiescence in embracing the office enjoined upon him, and he so obeyed God that he forgot all the material for sorrow in the book, because the justice of God prevailed and thus extinguished the feeling of too great humanity which might otherwise have delayed him. Jeremiah uses the same expression. ( Jeremiah 15:16 .) He says, that he found the words of God, and that they became to him gladness and joy of heart. For we saw, that he was only anxious but very sorrowful when he thought that utter destruction was impending over the people. But, as I have just said, these two things are not discordant: that Prophets should desire the safety of the people, and use their utmost endeavors to promote it, and yet manifest a firm constancy, and never hesitate, when necessity demands it, to condemn the people and to utter God’s threats which are enjoined ‘upon them. Thus shortly afterwards Jeremiah says, that he was filled with anger; thy words were found, says he, and I did eat them, and they afforded me joy and gladness of heart, because thy name has been called over me, O Jehovah God of hosts: that is, because I have been taught by the power of thy Spirit, and as I have been called to this office, so thou hast stretched forth thy hand unto me that I may fulfill thy commands with good faith and constancy: therefore thy words were my delight. Afterwards he adds, ( Ezekiel 3:17 ,) neither have I sat in the council of scorners, nor have I exalted myself for the sake of throwing off the yoke; for since I perceived that thou must be obeyed, I was, as it were, overpowered, yet I did not sit with the scorners, but I sat alone, says he, because thou hast filled me with indignation. Hence we see, that in one person were two feelings very different and contrary in appearance, because he was filled with indignation, and yet received joy through the words of God. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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에스겔은 우리가 방금 보았듯이, 두루마리가 그에게 먹도록 주어졌다고 말한다. 하나님의 종들은 마음속 깊은 감동으로부터 말해야 하기 때문이다. 많은 이들이 충분히 유창한 혀를 가지고 있으나, 단지 자랑을 위해 사용할 뿐임을 우리는 안다. 한편, 하나님은 그들의 허영을 조롱거리로 삼으신다. 왜냐하면 그들의 수고가 열매가 없기 때문이다. 따라서 바울의 말씀을 관찰해야 한다. "하나님의 나라는 능력에 있다." 그러나 성령의 효력은, 가르치도록 부름받은 자가 자신의 의무를 수행하는 데 진지한 노력을 기울이지 않는 한 발휘되지 않는다.

그가 꿀처럼 달았다고 말하지만, 조금 전에 저주로 가득 찼다고 했다. 따라서 그는 인류의 모든 감각을 버렸거나, 그렇지 않으면 하나님의 심판의 전령으로 임명된 것에 슬퍼해야 했다. 그러나 다른 곳에서 하나님의 종들은 정반대의 감정을 가지고 있었음을 보았다. 그들은 종종 자신의 일처럼 거칠고 엄격했으면서도 불쌍한 백성과 함께 슬퍼했기 때문이다. 그러나 그들의 슬픔이 자신의 의무를 수행하는 것을 막지 않았다. 이 이유로 에스겔은 두루마리가 달았다고 말하는데, 그는 하나님의 명령에 동의했고, 비록 자신의 백성을 불쌍히 여겼지만, 그렇지 않을 수 없다는 것을 인정하고 하나님의 공의로운 심판에 동의했기 때문이다.

예레미야도 같은 표현을 사용한다. "당신의 말씀을 발견하여 먹었으니 당신의 말씀이 내게 기쁨과 내 마음의 즐거움이 되었습니다." 우리는 그가 백성에게 전멸이 임박했다고 생각할 때만 불안하고 매우 슬펐다는 것을 보았다. 그러나 내가 방금 말한 것처럼, 이 두 가지는 모순되지 않는다. 즉 선지자들이 백성의 안전을 원하고 최대한 그것을 증진하기 위해 노력하면서도, 굳건한 인내를 나타내고, 필요가 요구할 때 백성을 정죄하고 부과된 하나님의 위협을 말하는 것을 조금도 주저하지 않는 것이다.

원주석

4절 카드 ↗

Now at greater length God explains why he wished his servant to eat the volume which he held forth in his hand, namely, that when instructed by it he might approach the children of Israel; for he ought not to come empty, and we know that man of himself can bring forward nothing solid: hence Ezekiel must receive from God’s hand what he delivers to the Israelites. Let us then preserve this order, as the volume is first given to the Prophet, and then transferred to the people. God orders him, to offer or speak his own words, which is worthy of remark, as having the same meaning. But if Ezekiel ought to bring forward nothing but what he had received from God, this rule ought to prevail among all God’s servants, that they should not heap up their own comments, but pronounce what God teaches them as if from his mouth: lastly, that passage of Peter ( 1 Peter 4:11 ) ought to guide us, he who speaks in the Church ought to speak the words of God. Now he adds, I do not send thee to a people strange in speech and hard in language, but to the house of Israel Stone think that the prophet is here animated to his duty, because God demanded nothing from him which was too difficult. For if he had been sent to remote nations with whom there was no interchange of speech, he might object that a greater burden than he could bear was imposed upon him. The difficulty would then have been a complete obstacle. They think that remote and foreign nations are here compared with the people of Israel, that he may discharge his duty with alacrity, as if it had been said, “I do not send thee to strangers. For neither could they understand thee, and they also would be barbarians to thee, but because thou art familiarly acquainted with thine own people, thou canst not turn thy back when I send thee unto them.” But this opinion does not approve itself to me, because I read these three verses in the same context, as they are united. It is by no means doubtful, that, by this comparison, God aggravates the impiety of the people. For this sentence is first in order, that the Israelites would be deaf, although the Prophet should use among them the common and vernacular language: this is the first point: now he shows the reason, because they were a bitter people Here God signifies, that nothing prevented the Israelites from obeying the doctrine of the Prophet but their malice and impiety. For this reason he says, I do not send thee to a people profound in speech I know not how some have conjectured that this epithet means learned or clever; for it is the same thing for a people to be of a strange speech and of a hard language. For what is a “hard” but a barbarous language? Now we perceive the genuine sense, that the Prophet is not sent to men of an unknown language because he would have been a barbarian to them and they to him. I do not send thee to them, therefore, but to the house of Israel. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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이제 하나님은 왜 자신의 종이 그 두루마리를 먹기를 원했는지 더 길게 설명하신다. 즉 그것으로 가르침을 받아 이스라엘 자녀에게 나아가기 위함이다. 그는 빈 손으로 오지 않아야 하며, 인간은 스스로 견실한 것을 아무것도 제시할 수 없다는 것을 우리는 안다. 따라서 에스겔은 이스라엘 사람들에게 전달할 것을 하나님의 손에서 받아야 한다. 그러므로 두루마리가 먼저 선지자에게 주어지고, 다음에 백성에게 전달되는 이 순서를 지키자. 하나님은 그에게 자신의 말씀을 제공하거나 말하도록 명령하신다.

에스겔이 하나님께 받은 것 외에는 아무것도 제시해서는 안 된다면, 이 규칙이 하나님의 모든 종들 사이에서 통용되어야 한다. 즉 그들 자신의 논평을 쌓아두지 말고, 마치 하나님의 입에서 나온 것처럼 하나님이 가르치시는 것을 선포해야 한다는 것이다. 그리고 베드로의 말씀이 우리를 인도해야 한다. 교회에서 말하는 자는 하나님의 말씀을 말해야 한다.

이제 그는 덧붙인다. "나는 이상하거나 어려운 말을 하는 백성에게 너를 보내지 않고 이스라엘 집에 보낸다." 어떤 이들은 선지자가 여기서 너무 어렵지 않은 것을 요구하기 때문에 그의 의무에 대한 열정을 갖도록 격려받는다고 생각한다. 그러나 나는 하나님이 이 비교로 백성의 불경을 가중시키신다는 것을 의심하지 않는다. 왜냐하면 이 문장이 이스라엘 사람들이 선지자가 공통적이고 모국어를 사용하더라도 귀먹을 것이라는 것이 첫 번째 순서이기 때문이다. 그가 이 이유를 보여주기 때문이다. 이스라엘 사람들이 선지자의 교리에 순종하는 것을 막는 것은 그들의 악의와 불경 외에는 아무것도 없었다.

원주석

6절 카드 ↗

Now he adds, not to many peoples Those who translate “many” by “great,” do not understand the Prophet’s meaning, for God had spoken in the singular number concerning all people, but now he uses the plural, as if he had said, I send thee neither to Egyptians, nor to Chaldeans, nor to any other remote nation, since the world is on all sides of thee, inhabited by peoples whose language thou dost not understand: to those therefore I do not send thee. The particle, if not, follows, and Jerome translates, “If I had sent thee unto them,” although the negative particle is interposed, literally, if not, but because this phrase appears harsh, some have supposed אם - לא , am-la, to have the sense of swearing, and interpret it affirmatively for כאמת , cameth, “truly,” or “surely.” But if we receive it so, the passage will be defective; for they understand אם , am, “again,” “afterwards:” for these two words, אם - לא , am-la, have the force of an oath interposed. What sense then shall we extract from the words, “truly I will send thee unto them, and they shall hear thee?” We see then this sense to be too forced. Some explain the passage thus: “If I had not sent thee unto them, they would have heard thee,” as if God here blamed the disposition of the people, because they rather sought vain and foolish prophecies:, than submitted themselves to the truth; just as if he had said, if any impostor should pour darkness upon them, they would immediately embrace his fables and lies, as they are so prone to foolishness. Since, therefore, I send thee, therefore they do not hear. But this explanation does not suit, because a little afterwards we shall see it in its own place. To me therefore this context is most probable, if I had not sent thee to them, these also would have heard thee, as if it had been said, unless a difference of speech had interposed, I had rather have used thine assistance with reference to foreign nations. In this way God signifies his displeasure, when he says, that he would rather send his Prophet hither and thither than to the Israelites, except through the want of a common language; for this difference of language presented the only boundary to the Prophet, so that he was confined to his own people. In this sense there is nothing forced. I do not, therefore, send thee to many peoples, profound in speech and strange in tongue, because thou wouldst not understand their language But if this had not been an obstacle, I would have sent thee, and they would have heard thee. We see then what I have just touched upon, that the Israelites are compared to foreign or uncircumcised tribes, because they rejected the instruction offered them, not through ignorance of the language, but through the hardness of their heart. Isaiah also says, ( Isaiah 28:11 ,) that the word of God would be deep and obscure to even the Jews themselves, but in another sense; he also compares his prophecies to a sealed book, since God had blinded them according to their deserts. Since therefore they were so given over to a reprobate mind, and were destitute of sound understanding, therefore he says, that his teaching would be like a closed and sealed book: then he says, that he would be a barbarian, as if he was using an unknown language. So God in this place clearly shows that the house of Israel were suffering no impediment in profiting by his word, except their own unwillingness to hear. ( Isaiah 8:16 ; Isaiah 29:11 .) For he says, that the heathen would be obedient, if they could be partakers of such a benefit. Unless therefore the language of the Prophet had been unknown to the profane and uncircumcised heathen, he had there found attentive and obedient disciples, as God testifies. How then comes it to pass that the house of Israel cannot hear! It now follows, But the house of Israel are unwilling to hear, that is, the house of Israel is unwilling to hear thee, because it will not hear me, says he. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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이제 그는 덧붙인다. 많은 백성이 아니라는 것이다. "위대한"으로 번역하는 이들은 선지자의 의미를 이해하지 못한다. 하나님은 단수로 모든 백성에 대해 말씀하셨지만, 이제 복수를 사용하신다. 마치 "나는 너를 이집트인에게도, 갈데아인에게도, 다른 어떤 먼 나라에도 보내지 않는다"고 말씀하시는 것과 같다. 하나님이 이방 나라들에 대해 증거하시듯이, 그들이 공통 언어를 통해 그런 혜택에 참여할 수 있었다면 순종했을 것이라고 하신다. 따라서 이스라엘 집이 들을 수 없게 된 것은 어떻게 된 것인가? 이제 이어진다. "그러나 이스라엘 집은 기꺼이 듣지 않으려 한다. 이스라엘 집은 나에게 들으려 하지 않기 때문에 너에게 기꺼이 듣지 않으려 한다."

원주석

7절 카드 ↗

Now, therefore, we clearly see the sloth of the people assigned as a reason why they purposely rejected the Word of God, and hardened themselves in obstinacy. He also ascends higher, and says, that the people were not only disobedient to the Prophet but to God himself, as Christ also when he exhorts his disciples to perseverance in teaching. Therefore, says he, they will not hear you, because they will not hear me, and why am I and my teaching hated by them, unless because they do not receive my Father? ( John 15:18 .) For this stumblingblock is likely to break the spirits of the pious, when they see their teaching so proudly rejected. This reproach alone, therefore, is often accustomed to recall the servants of God from their course: but this admonition is proposed to them in the midst, that God himself is despised. Why then should they take it ill, that they are held in the same estimation as God, who is himself rejected? They think themselves undeserving of such contempt and haughtiness being thrown upon their labor. But is not God worthy of being listened to before all angels? Since, then, they are proud and unbelieving towards God himself, it is not surprising that they do not reverently receive what is proposed to them by mortal man. Now, therefore, we see what the intention of God is when he says, the house of Israel will not hear thee, because they do not hear me: lest it should be vexatious to the Prophet to see his labor profitless, nay, even the children of Israel rising against him: because he ought to bear it patiently, if he should suffer the same obloquy which they did not hesitate to display against the Almighty himself. It follows, Because the whole house of Israel is of a bold or a daring aspect, and of a hard heart He repeats what we saw before, but in other words — namely, that the people’s hardness of heart was untameable, and that they were not only obstinate in heart but brazen in countenance, so that they cast aside all modesty; and lastly, he implies that their obstinacy was desperate, when he joins a brazen countenance with a hard heart. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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이제 우리는 백성이 목적적으로 하나님의 말씀을 거부하고 완고함으로 자신을 굳게 한 이유로 분명히 그들의 게으름이 부여됨을 본다. 그는 더 높이 올라가서, 백성이 선지자에게만 불순종한 것이 아니라 하나님 자신에게도 불순종했다고 말한다. 그리스도도 제자들에게 가르침의 인내를 권고할 때 이렇게 말씀하셨다. "그들이 너희를 듣지 않는 것은 나를 듣지 않기 때문이다." 왜 내가 그들에게 미움을 받는가? 그들이 내 아버지를 영접하지 않기 때문이 아닌가? 이 걸림돌은 경건한 자들의 정신을 꺾을 가능성이 있다. 그들이 자신의 가르침이 그렇게 오만하게 거부되는 것을 볼 때이다. 그러나 이 권고가 그들에게 중간에 제시된다. 즉 하나님 자신이 경멸받고 있다는 것이다. 그들은 하나님의 경우와 같다고 생각하면 된다. 그분 자신이 거부되기 때문이다.

원주석

8절 카드 ↗

Ezekiel was forewarned of the obstinacy of the people, yea, even of their desperate wickedness. Now God strengthens him lest he should despair when he saw that he must contend with such abandoned and reckless men; for what else was it than contending with stones? If Ezekiel had been commanded to strike a mountain, it would have been just the same as contending with such a people. He had need then of this strengthening, viz., his forehead should be adamant against the hardness of the people If he had hoped for more fruit from his labor, perhaps that facility had been the cause of negligence: for confidence makes us more remiss when the work in hand is neither laborious nor difficult. The Prophet, therefore, would have been colder, if, certainly persuaded that the people would be docile, he had approached them more carelessly. God, therefore, excites him when he speaks of their obstinacy. As then it was useful that the Prophet should comprehend how arduous was the duty to the discharge of which he was called, so also he ought to be armed with the strength of God, for otherwise he would have been easily overcome by its difficulty. This is the reason why God adds, that he had given him a stout front and a brazen aspect against the face and front of the people Besides, in this way he was admonished that fortitude was to be hoped for from some other quarter, that he might not spend his strength in vain, but allow himself to be governed by the Spirit of God. For when we think only on the quality and quantity of our own powers, they may easily flow away, and disperse, and even become vapid, unless we discharge our duty with manliness. God, therefore, recalls his Prophet when he says, that he had given him a face, as if he would say, that the Prophet did not make war in his own strength, but was armed with celestial virtue. Although, therefore, this seems to have been spoken once for Ezekiel’s private use, yet it belongs to us all. Let us learn, then, when God calls us to the office of teaching, never to measure the effect of our work by the standard of our own capacity, nor yet to consider our own powers, but to repose on some communicated strength which God here extols in no empty praises. Whoever, therefore, shall acknowledge that God is sufficient for overcoming all obstacles, will gird himself bravely for his work; but he who delays for calculating his own strength is not only weakened but is almost overcome. Besides, we see that we are here instructed in humility and modesty, lest we should claim anything as due to our own strength. Hence it happens, that many are so full, yea so puffed out with confidence, that they bring forth nothing but wind. Hence, let us learn to seek from God alone that fortitude which we need: for we are not stronger than Ezekiel, and if he needed to be strengthened by the Spirit of God, much more do we at this time need it. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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에스겔은 백성의 완고함, 아니 심지어 그들의 절망적인 사악함에 대해 미리 경고받았다. 이제 하나님은 그가 그런 버림받고 무모한 사람들과 싸워야 한다는 것을 볼 때 절망하지 않도록 그를 강하게 하신다. 그것은 돌들과 다투는 것과 다름없었기 때문이다. 에스겔이 산을 치라고 명령받았다면, 그 백성과 다투는 것과 정확히 같았을 것이다. 따라서 그는 이 강화가 필요했다. 즉 그의 이마가 백성의 완고함에 맞서 굳어야 한다는 것이다.

하나님은 또한 그를 자신의 힘으로 무장해야 한다고 권고하신다. 그렇지 않으면 그는 쉽게 그 어려움에 굴복했을 것이기 때문이다. 이 이유로 하나님은 덧붙이신다. 그가 백성의 얼굴과 이마에 맞서 굳센 이마와 놋쇠 얼굴을 그에게 주었다고. 또한 이 방법으로 그는 용기가 다른 어딘가에서 소망되어야 한다는 것을 상기시켰다. 선지자들의 종들이 하나님의 영에 의해 통치됨을 허용할 수 있도록 그것이 자신의 힘으로 전쟁을 하지 않고 하늘의 덕으로 무장하기 위함이다. 비록 이것이 에스겔 개인적인 사용을 위해 한 번 말씀하신 것처럼 보이지만, 우리 모두에게 속한다. 하나님이 우리를 가르침의 직분으로 부르실 때, 결코 우리 자신의 능력의 기준으로 일의 효과를 측정하거나 우리 자신의 힘을 생각하지 말고, 여기서 허황된 찬사로 칭찬하지 않으시는 전달된 어떤 힘에 의지하라는 것을 배우자.

원주석

9절 카드 ↗

Lastly, we gather from this passage that although the whole world should rise up against the servants of God, yet his strength would be superior, as we saw it was with Jeremiah: They shall fight against thee, but they shall not prevail. ( Jeremiah 1:19 ; Jeremiah 15:20 .) Hence there is no reason why we should be afraid of the violent attack of any enemy, and although the whole world should be in a tumult, yet we need not tremble, because God’s strength in us will always be more powerful. Therefore it is added, as an adamant, harder than flint, have I placed thee; therefore do not fear them. God says I have placed the forehead of the Prophet like adamant; not that he strove with the people by either injustice or audacity, but because God opposed the confidence with which Ezekiel was endowed to the furious impudence of the people. In this sense then the forehead of the Prophet is said to be adamant Now he adds — do not fear, then, and do not be broken by their face or presence These phrases, that the Prophet be not broken, and yet fear not, seem to be opposed to each other, since he excels in unconquered fortitude. But God so tempers his favor, that the faithful always have need of excitements, even when he animates them, and supplies them with strength. God, therefore, so works within his servants, that they do nothing except as they are ruled by his Spirit; and yet they have need of his teaching, since his exhortations to them are never superfluous. Profane men think that there is no use in teaching, and that all exhortations are frivolous, if God, when he acts upon us by his Spirit, not only begins, but continues and perfects his own work. But the Scripture shows that these two things mutually agree; for while God strengthens us and renders us unconquerable by his Spirit, at the same time he breathes virtue into his exhortations, and causes them to flourish within us, and to bring forth fruit In this way God on his part confirms his Prophet, by giving him an adamantine forehead and more than stony, and by giving him an unconquered spirit, and yet he exhorts him to fear not. We see, then, how God governs his own people within them, and yet adds teaching as an instrument of his Spirit. Then he adds, because they are a rebellious house, or although they are; for the particle כי , ki, is often put adversatively, as we have said elsewhere. If we take it in its proper sense, it will suit very well, because they are a rebellious house; as if it had been said, the Prophet has no cause for fear, because he was carefully admonished beforehand, and nothing new could happen; for we are accustomed to be very much frightened by novelty; but when we have meditated on what happens, we are not disturbed, neither do we stand still nor hesitate; for although the Prophet had already learnt that the house of Israel was rebellious, yet he perseveres, because he experiences nothing new or unusual. It follows — return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/ezk-3-9

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마지막으로 우리는 이 구절에서, 비록 온 세상이 하나님의 종들에 대해 일어나더라도, 그의 힘이 우월할 것임을 모은다. 예레미야에게서 보았듯이, 그들이 너와 싸우겠지만 이기지 못하리라. 따라서 어떤 원수의 폭력적인 공격도 두려워할 이유가 없다. 비록 온 세상이 소동을 일으키더라도 떨 필요가 없다. 왜냐하면 우리 안에 있는 하나님의 힘이 항상 더 강하기 때문이다. 하나님은 선지자의 이마가 금강석 같다고 말씀하셨다. 에스겔이 백성의 분노한 뻔뻔함에 대해 부여받은 신뢰를 대립시키기 때문이다. 이 의미에서 선지자의 이마는 금강석이라 불린다. 이제 그는 덧붙이신다. 그러므로 두려워하지 말고, 그들의 얼굴이나 존재에 굴복하지 말라.

원주석

10절 카드 ↗

This is a repetition of the same doctrine; for we said that our Prophet is more verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to the form of speech which was then customary among the exiles, he is not, therefore, either so restricted or so polished; but we must understand that he accommodated his language to learners, because he had to do with a people not only rude and dull, but also obstinate. And then they had degenerated as much from the purity of their language as from that of their faith; hence the Prophet purposely bends aside from elegance of language. Whatever repetition he might use with men so dull and slothful, it was not superfluous. He says, therefore, what we have formerly seen, that he was commanded to speak all the words, but he previously says, that he was commanded to receive them in his heart, and to perceive them with his ears The order is inverted, because we must perceive with the ear before we receive in the heart. And they philosophize with more subtlety than truth who say, that the interior hearing precedes, inasmuch as the ears are struck by the sound in vain, unless the heart was already docile. For although God prepares his elect for hearing, and gives them ears for that purpose, yet his teaching does not penetrate to their minds before it has been received by the car. There is no doubt, then, that here one thing is put before the other, by what we call a ὕστερον πρότερον The result is, that; the Prophet, as he is sure of his calling, hears God speaking to him. But this was not said for his sake, but that he might securely boast himself to be a servant of God, and bring forward nothing but what he had heard from the mouth of God himself. As, therefore, in this confidence, he was to contend against the people’s impiety, so he was commanded to hear the words of God We hear, then, a repetition of what we formerly saw, namely, that the Prophet freely boasts that he did not bring forward merely windy eloquence, as profane men do, who have no other object than to obtain the applause of men. The Prophet, therefore, here says, that he was commanded to receive the words of God in his heart. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-10

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이것은 동일한 교리의 반복이다. 우리 선지자는 이사야보다, 심지어 예레미야보다 더 많은 말을 사용하는데, 그는 포로들 가운데서 당시 관례였던 언어 형식에 자신을 맞추었기 때문이다. 그는 또한 무디고 둔할 뿐 아니라 완고한 백성을 상대해야 했기 때문에 학습자들에게 맞게 언어를 맞추었다. 따라서 그가 그렇게 무디고 나태한 사람들에게 어떤 반복을 사용하든지 그것은 불필요하지 않았다. 따라서 그는 우리가 이전에 보았던 것을 말한다. 그가 모든 말씀을 말하도록 명령받았다고 하지만, 이전에 그것들을 마음으로 받고 귀로 들으라는 명령을 받았다고 말한다.

결과는, 선지자가 자신의 소명을 확신하기 때문에 하나님이 자신에게 말씀하시는 것을 들었다는 것이다. 그러나 이것은 그의 이익을 위해 말씀하신 것이 아니라, 그가 하나님의 종임을 확신하고 하나님 자신의 입에서 들은 것 외에는 아무것도 제시하지 않았다고 자유롭게 자랑하기 위함이었다. 선지자는 자신이 하나님의 말씀을 마음으로 받도록 명령받았다고 말한다.

원주석

11절 카드 ↗

Now it is added, that he may go and proceed to the captivity, to the children of his own people We see, then, that God does not regard the Prophet so much as the Israelites, because they had never willingly yielded to the Prophet when he brought a message by no means pleasing. For nothing could be more sad and hateful to them than to hear threats and curses. Because, then, they had never willingly bent to obedience, he is sent with a testimony that he had learnt what he uttered in God’s school; then that he had so learnt from God, that he adds nothing of his own; lastly, that he so speaks, that; the obstinacy of the people is not overcome: Whether they will hear, or whether they will forbear, do thou nevertheless go forward Wherefore? Thou shalt say, thus saith the Lord. We have already explained the meaning of this phrase, namely, where we are persuaded that our labor is pleasing to God, although it be useless to men, yet this ought to suffice us, that God has sent us. Then he wishes to try our constancy, lest when we see ourselves laboring in vain, we should cease on that account, instead of being prepared to obey, whatever may happen. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-11

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이제 덧붙이기를, 그는 포로 생활로, 자기 백성의 자녀에게로 나아가야 한다. 우리는 하나님이 이스라엘 사람들보다 선지자를 덜 존중하시는 것을 본다. 왜냐하면 그들은 즐거운 소식이 없는 소식을 가져올 때 선지자에게 결코 자발적으로 복종하지 않았기 때문이다. 위협과 저주보다 더 슬프고 혐오스러운 것은 없었다. 그들이 순종에 결코 자발적으로 굽히지 않았기 때문에, 그는 자신이 하나님의 학교에서 말한 것을 배웠다는 증언과 함께 보내진다. 그다음에 그는 그렇게 하나님으로부터 배웠으므로 자신의 것을 아무것도 더하지 않는다고 덧붙인다. 마지막으로 그는 그렇게 말해서 백성의 완고함이 극복되지 않는다. 들으려 하든지, 멈추려 하든지, 너는 그럼에도 나아가라.

원주석

12절 카드 ↗

The Prophet again affirms what we have formerly seen, that God had worked upon his mind by the secret instinct of his own Spirit. Although, therefore, God had exhorted him to fortitude, yet the Prophet shows what he demanded of himself. In short, the Prophet was strong in God, because God implanted his virtue within him. He says, therefore, that he was raised up by the Spirit, which only means that the agitation within him was of no avail, unless through heavenly inspiration; so also he ought to be carried beyond himself for the time, that nothing human should appear within him. But more will be said about this hereafter. He adds, that he heard a voice of a great rushing, that is, a sonorous voice, and one different from the usual voice of men: for the, Prophet, by the noise or tumult of the voice, could distinguish it from the usual voice of men. Blessed, said it, be the glory of Jehovah from his own place We cannot doubt that this benediction was suitable to the occasion of its utterance: when, therefore, this voice was heard, God wished to refute the clamorous voices of the people who thought themselves injured. For we know that the people were querulous, and murmured because they thought themselves treated with greater harshness than they deserved. Hence the glory of God is opposed to all impious and sacrilegious blasphemies, which the Israelites were in the habit of vomiting forth against God, as if he treated them cruelly. In short, this voice restrained all calumnies, by which the impious then endeavored to overwhelm the glory of God. He says that glory is blessed, because although men dare not utter gross and open reproaches against God, nevertheless they curse his glory as often as they detract from his justice, and accuse him of too much rigor. Hence, in opposition to this, a voice is heard, saying, the glory of God is blessed By God’s place, I understand the Temple. I confess that in many passages of Scripture heaven is so called; not that God’s essence, which is immense, can be included within any place; for as heaven is called his throne or seat, so also the earth is his footstool, because he fills all things with his immensity. So here, as often in other places, the Temple is called God’s place, because he dwelt there with respect to men. Besides, this is said as well with reference to the exiles as to the rest of the people yet remaining at Jerusalem. For the exiles did not sufficiently consider that they were banished from their country, and dragged into a distant region, through the just vengeance of God. Since, therefore, this captivity did not sufficiently subdue them, the name of God ought to be set before them, that they might know that they were not banished from their country by the cruelty of their enemies, but by the judgment of God. The Prophet, doubtless, regards also those Jews who as yet remained at home: for they boasted that God was seated in the Temple, and so fancied that they should be always safe under his protection. But the Prophet, as we shall afterwards see, denounces on those who remained a punishment similar to that of those who were in captivity. It is then just as if he had said that God remained in his Temple, that he might shine there with conspicuous glory. Now as he wished to humble the ten tribes as well as the other two, so he wished to alleviate the grief of them all, that they should not cease to hope for the promised return. For calamity itself might lead them to despair, and to suppose their salvation impossible: nay, to think that God was as it were dead, and his virtue extinct. To what purpose, then, was the worship of God? to what purpose the splendor and dignity of the Temple, unless that God should protect his own? But they had been deserted by him; here then was matter for despair, unless it had been met: the Prophet now treats this, since on one side he reminds them that God was the just avenger of wickedness, when he suffered the ten tribes to be dragged into exile, yet that he would be their deliverer, because he does not cease to reign in his Temple, although profane men think him conquered, and treat with wanton insolence their own triumphs over him. Now therefore we perceive the sense of the Prophet: for this sentence would be cold if it were merely general; but when it is accommodated to the state of things at the time, we see that the glory of God is not extolled by any vain eulogium, and that the Temple is not mentioned in vain. ( Psalms 11:4 ; Psalms 103:19 ; Isaiah 66:1 .) return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-12

Source

선지자는 우리가 이전에 본 것을 다시 단언한다. 하나님이 자신의 영의 은밀한 본능으로 그의 마음에 역사하셨다는 것이다. 비록 하나님이 용기에 대해 그를 권고했지만, 선지자는 하나님이 그에게 요구하셨던 것을 보여준다. 요약하자면, 선지자는 하나님 안에서 강했다. 왜냐하면 하나님이 자신의 덕을 그 안에 심어 주셨기 때문이다. 따라서 그는 영으로 높임을 받았다고 말하는데, 이것은 단지 그 안의 선동이 하늘의 영감 없이는 소용이 없었다는 것을 의미한다. 그는 또한 큰 소동 소리를 들었다고 말한다. 그것은 울리는 소리이며, 일반 사람의 목소리와 다른 소리였다. 그것이 말하기를, "여호와의 영광이 그곳으로부터 찬송받을지어다." 이 축복이 그것이 말해질 때의 상황에 적합했다는 것은 의심할 수 없다.

하나님의 영광은 모든 불경하고 신성 모독적인 비방에 대립된다. 이스라엘 사람들이 마치 하나님이 그들을 잔인하게 대하시는 것처럼 하나님께 퍼붓던 비방들에 말이다. 요약하자면, 이 목소리는 불경한 자들이 하나님의 영광을 압도하려 했던 모든 비방을 억제했다. 그는 영광이 찬송을 받는다고 말하는데, 사람들은 하나님께 대한 공공연한 비방을 감히 말하지 않지만, 그럼에도 그의 정의에서 빼앗고 너무 가혹하다고 고발하는 한, 그의 영광을 저주하기 때문이다.

원주석

13절 카드 ↗

The Prophet now seems to express from whence the voice which he heard proceeded: for I do not think that the voice proceeded from any other quarter, and that afterwards the living creatures moved in unison with the wheels, but it seems to me to explain what would otherwise have been doubtful, namely, that God’s glory was celebrated by the living creatures and the wheels. It is not wonderful then that a voice should be attributed to the living creatures, because we saw them to be cherubim or angels, as by the wheels God wishes to mark all actions and motions; motions, I say, which seem fortuitous, but yet are governed by the living creatures, whom God inspires with his own virtue, while he wishes to execute his designs, and so exercises his dominion over all creatures; for nothing happens which is not governed by his will. Hence a voice proceeds as well from the living creatures as from the wheels, which extolled the glory of God, and proclaimed him, in the midst of that sad and wretched slaughter of the people, still reigning in his own Temple; then, indeed, especially exercising his power, because he was a judge, in punishing their wickedness; then because he was about to become the deliverer of his own people, as he had promised them restoration after seventy years. He says also, I heard the voice of wings when they mutually embraced each other; for נקש , nekesh, signifies to embrace: others translate, when they struck or engaged in conflict with each other: but by the word osculating, conjunction is metaphorically signified. When, therefore, each wing embraced its fellow, then the voice emerged: he adds also the same thing concerning the wheels, and at length he repeats what he had said, that there was a sound of a great rushing It follows — return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-13

Source

선지자는 이제 목소리가 어디서 나왔는지 표현하는 것처럼 보인다. 생물들과 바퀴들이 하나님의 영광을 찬양했다는 것을 의심스럽게 남겨두지 않기 위해서이다. 그러므로 목소리가 생물들에 귀속된 것은 당연하지 않다. 우리는 그것들이 그룹들이나 천사들임을 보았기 때문이다. 바퀴들로써 하나님은 모든 행동들과 움직임들을 표시하기를 원하셨다. 겉으로 우연한 것처럼 보이지만 실제로는 하나님이 그것들로 자신의 목적을 실행하고 싶을 때 자신의 덕으로 영감을 주는 생물들에 의해 통치된다. 목소리는 생물들과 바퀴들에서 나왔다. 그것은 그 슬프고 비참한 백성의 학살 가운데서도 하나님이 자신의 성전에서 여전히 다스리고 계심을 선포했다. 그는 또한 날개들이 서로 포용할 때, 날개들의 목소리를 들었다고 말하는데, 포용함은 결합을 은유적으로 의미한다.

원주석

14절 카드 ↗

He confirms what we have formerly seen, namely, that he was acted upon by the Spirit of God, so that it was in some way without himself, and not as profane men have invented, enthusiastically: for their Prophets were deprived of self-control, and the devil so dealt with them, that they were not of sound mind. Hence the Prophet does not understand that he was deprived of self-control, because God’s Prophets were of a sedate and composed mind; but he understands that he was so governed by the Spirit of God, that he was unlike himself, and did not breathe a terrestrial air; lastly, he understands that visible marks were graven upon him, which obtained for his doctrine authority with all the people. And it was the more necessary that the Prophet should be adorned with his own proofs, on account of the dullness of the people, and also because his message was distasteful to them, and he had not previously discharged the duty of a teacher. It was needful, therefore, that he should be so renewed that the people should acknowledge him as inspired. He had lived familiarly among his friends, and was sufficiently known both by appearance and character. Meanwhile God, as I have said, separated him from common life, that he should represent something celestial; and the object of this was, as we have shown, to conciliate confidence and reverence towards his teaching. He felt indeed the agitation of the Spirit, and it is scarcely to be doubted that the people also knew it, otherwise they would scarcely have had confidence in him when speaking of himself. The object of this remarkable government of the Spirit was, that the Israelites, if only awake and attentive to the miracle, might know the Prophet to be in some manner renovated. But what follows seems opposed to the former sentence; for he says ( Ezekiel 3:3 ) the volume was sweet as honey, but now that he departed in the bitterness of his spirit;. but as I briefly explained yesterday, this is easily reconciled; for the Prophet was not deprived of all sensation. Although he was entirely consecrated to God, and in no degree remitted his diligence and alacrity, yet he retained some human feelings: hence the spirit of bitterness of which he speaks, which he calls his own spirit Whence we perceive an implied contrast between that motion by which he was caught up and that feeling, which, although not sinful, was in some way different from the grace of the Spirit, because the Prophet so burnt with zeal that he performed the commands of God almost in forgetfulness of self: yet, at the same time, he felt within him something human, since the power of the Spirit had not extinguished all sorrow. We hold, therefore, that the Prophet was in some degree inspired by the Spirit, and yet that his own spirit was bitter He adds, and the hand of Jehovah was strong upon me By “hand,” some understand prophecy, but in my opinion ignorantly: I do not doubt that its meaning is power or authority. He says, the hand of God was strong, because he ought to obey God, although the bitterness of which he spoke should draw him in a contrary direction. As Paul says, ( 2 Corinthians 5:14 , and Philippians 1:23 ,) that he was constrained by a zeal of God, so also the Prophet signifies that he was constrained by the secret instinct of the Spirit, so that he did not act from human motives, nor yet obey the wishes of his own mind, nor follow his own individual will, but was only intent on rendering obedience to God. In this sense, then, he says, that the hand of God was strong upon him Otherwise it might be objected — why did he not fall away when he was so oppressed with grief, and anxiety so overwhelmed his spirit? he replies, the hand of God was strong and prevailed, since otherwise he would have failed a hundred times, had he not been supported by the power of God. And thus we see that there was some repugnance in the Prophet, since as man he was affected with sorrow, but the power of the Holy Spirit ruled over him, so that he denied himself and all his human affections. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-14

Source

그는 우리가 이전에 본 것을 확인한다. 즉 그가 하나님의 영에 의해 작동하여, 어떤 면에서 자신 밖에 있었다는 것이다. 하나님의 선지자들은 침착하고 차분한 마음이었기 때문에, 자신에 대한 통제력을 잃었다는 것이 아니다. 그는 하나님의 영에 의해 통치되어 자신과 다르고 지상의 공기를 마시지 않았다는 것을 이해한다. 마지막으로 가시적인 표시들이 그에게 새겨졌는데, 이것은 모든 백성에게 그의 교리에 대한 권위를 얻어주었다. 에스겔이 자신의 증거들로 장식될 필요가 더 있었는데, 이는 백성의 둔함 때문에, 또한 그의 메시지가 그들에게 불쾌했기 때문이다.

그런데 그가 전에 두루마리가 꿀처럼 달았다고 말하고 이제는 쓴 마음으로 떠났다고 하는 것이 이전 문장과 상반되는 것처럼 보인다. 그러나 내가 어제 간략히 설명했듯이 이것은 쉽게 조화를 이룬다. 선지자는 모든 감각을 빼앗기지 않았기 때문이다. 비록 그가 전적으로 하나님께 헌신하고 어떤 면에서도 자신의 열심이나 활기를 줄이지 않았지만, 그는 여전히 어떤 인간적인 감정을 간직했다. 따라서 쓴 마음이 생겼는데, 그것을 자신의 마음이라 부른다. 하나님의 영의 동작이 모든 슬픔을 꺼버리지 않았기 때문이다.

그는 또한 덧붙이기를, "여호와의 손이 나를 강하게 잡았다"고 한다. "손"을 어떤 이들은 예언으로 이해하지만, 나는 그것이 능력이나 권위를 의미한다고 의심하지 않는다. 하나님의 손이 강했다고 말하는 것은, 그가 말한 쓴 마음이 반대 방향으로 그를 이끌었을지라도 하나님께 순종해야 했기 때문이다. 바울이 고린도인들에게 말하듯이, 하나님의 열심에 의해 강요받았다고 하는 것처럼, 선지자도 영의 은밀한 본능에 의해 강요받아 인간적인 동기에서 행동하지 않고 하나님께 순종하는 데만 집중했다고 의미한다. 이렇게 그는 하나님의 손이 강하게 자신 위에 있었다고 말한다.

원주석

15절 카드 ↗

Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men. For God revealed himself to him on the bank of the river Chebar, but he was solitary: and that this was done by vision, is by no means doubtful, since he was always among his own people. How then does he say, that he is now returned? Why, because the vision had vanished, and so he was entirely occupied with the other captives. What some affirm with subtlety, that he was like a monk, is frivolous: for they say, that he abhorred the wickedness of the people, and, that he might not contract any stain of impurity, had sought solitude: but this is not probable. Without doubt., the Prophet means that he returned to his former mode of life from the time when he heard God speaking and saw the vision. He then says — I sat seven days in some way absorbed in either admiration or sorrow, for שמם , shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt but that in this way God prepared him for beginning to speak afterwards to the greater surprise of the whole people. Nor ought it to seem absurd that he was dumb although sent by God:: for this did not occur through any negligence or delay which can be accounted a fault, but the office of teaching had been so imposed that he was not yet instructed by any fixed commands; as if any one were chosen ambassador either by a king or a senate, and were afterwards furnished with his instructions, so the Prophet was called to the prophetic office., but knew not yet what he was to say. He had indeed eaten the roll, but God had not yet suggested whence he ought to begin, nor how he ought to temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says, that he sat with either great stupor or great desolation, as they say. For his very appearance would rouse the attention of men, that they should enquire the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the discharge of his duty with greater fruit and efficacy, since his speech ought afterwards to be received with greater reverence when he had been silent for seven days Then he says, I came to the exiles who sat in Thelabib I willingly accord with the opinion of those who take this for the name of a place, and ancient interpreters even have left these two words. Their Septuagint version has μετέωρον , as if it meant “lofty.” תלל , thelel, signifies to elevate, but it ought to be תלול , thelol, if the Prophet meant that he was exalted, but this is not suitable, since he rather asserts that he was like the rest of mankind after the vision was withdrawn. Some render it “skillful,” but I am not aware of their reason: but as I have already said, their opinion is probable, who suppose it the proper name of a place. Jerome translates, “a heap of fruit,” and not badly; for this was probably the origin of the place’s name, as cities and villages and mountains often receive their name from their situation and other circumstances; so also this place was called Thelabib. For תל , thel, signifies “a heap,” and אביב , abib, means a “stalk,” or “straw of corn,” and it may, therefore, be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is of no great moment. What we have mentioned must be especially remembered, that the Prophet was beheld in that sad and sorrowful countenance, and was silent for seven days return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-15

Source

이제 그는 자신의 백성에게 돌아왔다고 말한다. 그가 결코 그들을 떠나지 않았지만, 환상에 의해 사람들과의 교류에서 이끌려 갔다. 그 후 그는 7일 동안 혹은 경이로움으로 혹은 슬픔으로 어떤 의미에서 흡수되었다. 7일 동안 고요하고 침묵으로 앉아 있었던 것과 관련하여, 하나님이 이 방법으로 선지자를 이후에 더 큰 전체 백성의 놀라움으로 말하도록 준비시키기를 원하셨다는 것에는 거의 의심이 없다. 그가 하나님께 보내졌음에도 불구하고 벙어리였다는 것이 어색하게 보이지 않아야 한다. 이것은 어떤 과실로 설명될 수 있는 무감각이나 지연으로 일어난 것이 아니라, 가르침의 직분이 그에게 부과되었지만 아직 어떤 특정한 명령으로도 가르침을 받지 않았기 때문이다.

원주석

16절 카드 ↗

Now the Prophet shows more clearly why he continued in silence for seven days, because, indeed, he had been appointed a teacher, but the time had not fully arrived in which he was to utter the commands of God. He waited, therefore until he should receive a distinct message. Hence he says, at the end of seven days I received a word from the Lord Whence we gather, that he had been chosen before, and that the burden of an embassy was imposed upon him: meanwhile he stood, as it were, in suspense, because he did not distinctly understand what he was to say, and where he ought to begin. Hence it appears, that God acts by degrees towards his servants, so that he claims them for his own, then he shows them generally what duties and labors they have to discharge, and at length he sends them forth to the performance of their work, and the execution of their office. This we see was done in the case of our Prophet. For first he learned that he was chosen by God, afterwards he was admonished generally to behave himself courageously, and not to yield to any threats or terrors: at length God explained to him what commands he wished him to bear to the people. As yet God seems to speak but generally, but it is as if he announced that the time had come when the Prophet must gird himself to his work: hence he says , Son of man I have appointed thee a watchman of the house of Israel return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-16

Source

이제 선지자는 7일 동안 침묵을 유지한 이유를 더 명확하게 보여준다. 그는 실제로 교사로 임명되었지만, 하나님의 명령을 말할 시간이 아직 충분히 오지 않았기 때문이다. 따라서 그는 뚜렷한 메시지를 받을 때까지 기다렸다. 이로부터 우리는 하나님이 자신의 종들에게 점차적으로 행하신다는 것을 모은다. 그분은 그들에게 청구하신 다음, 어떤 의무와 수고를 해야 하는지 일반적으로 보여주시고, 마침내 그들을 일의 수행에 내보내신다. 이것이 우리 선지자의 경우에 행해진 것을 본다. 하나님은 말씀하시기를, "사람아, 내가 너를 이스라엘 집의 파수꾼으로 세웠다."

원주석

17절 카드 ↗

What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all. It was the duty of those who have been appointed from the beginning ministers of the heavenly doctrine to be watchmen. And would that in the Papacy, as this name has been imposed on idols, dumb and blind and deaf, those who with swelling cheeks call themselves Bishops, had been admonished of their vocation. For we know that the word Bishop means the same as watchman. But when they were boasting themselves to be bishops, they were drowned in the darkness of gross ignorance: then also they were buried in their pleasure, as well as in sloth, for there is no more intelligence in these animals than in oxen or asses. Asses and oxen do spend their labor for the advantage of man, but these are not only destitute of all judgment and reason, but are altogether useless. But what I have said is to be remembered, when God chooses Prophets, that they are placed, as it were, on watch-towers, that they may keep watch for the safety of the whole Church. This ought now to have its force, that pastors may acknowledge themselves placed in stations whence they may be watchful: and this, indeed, is one point. Now this cannot be done unless they are endued with superior gifts and prevail in the grace of the Spirit above the commonalty. Nor is it sufficient that pastors should live as private men, but they ought to wait longer, as if they were placed on a lofty watchtower, which demands both diligence and a power of observation: this is a second point. It is now added, thou shalt hear words from my mouth, and shalt announce them to the people from me. Here a general rule is prescribed to all Prophets and pastors of the Church, namely, that they should hear the word from the mouth of God: by which particle God wishes to exclude whatever men fabricate or invent for themselves. For it is evident, when God claimed to himself the right of speaking that he orders all men to be silent and not to offer anything of their own, and then, when he orders them to hear the word from his mouth, that he puts a bridle upon them that they should neither invent anything, nor hanker after their own devices, nor dare to conceive either more or less than the word: and, lastly, we see that whatever men offer of their ownselves, is here abolished, when God alone wishes to be heard, for he does not mingle himself here with others as in a crowd, as if he wished to be heard only in part. He assumes to himself, therefore, what we ought to attribute to his supreme command over all things, namely, that we should hang upon his lips. But if this was said to Ezekiel, how is it that men of no authority now dare to spread abroad their own fictions, as we see done in the Papacy? for what. is such a religion but a confused jumble of the numberless fictions of men? dray have heaped together, from many brains, an immense chaos of errors; ‘for they wish us to adore as the oracles of God whatever foolish men have imagined. But who among them will boast himself superior to Ezekiel? nay, if they were all put together will they dare to assert that they can be compared with him alone? And if they dare, who will admit their arrogance? We see then, that Ezekiel with the other Prophets is reined in, that he should not say anything but what he has heard from God’s mouth. Now it follows, thou shalt admonish them from me The word which the Prophet uses, signifies as well to admonish as to caution. There is no doubt that he means those admonitions by which men are roused to caution, lest they should perish through any error or thoughtlessness. Hence after God had subjected the Prophet to himself, and commanded him to be a disciple, he appointed him a teacher, because hearing was not sufficient, unless he who had been called to rule the Church should deliver out of his hand what he had received from God. God therefore commands his Prophet to speak, after he had ordered him to hear. But he adds, from me, that the people may understand that God alone is the author of instruction. False teachers, indeed, proudly assume the name of God, as we see in the Papacy that this axiom sounds through it, that the Church is ruled by the Holy Spirit immediately, and therefore that it cannot err: but these two things are to be read conjointly, namely, that he who is appointed a teacher should hear God speaking, and afterwards should admonish in the name of God himself, that is, should profess that he is the minister and witness of God, so that his teaching should not be thought his own. For those who affect the praise of ability, or learning, or eloquence, often obscure the name of God, and therefore although they professed that they had their teaching from God, yet afterwards they speak from themselves: that is, they puff themselves up with vain ostentation, so that the majesty of God does not appear, nor the efficacy of the Spirit in that profane method of teaching. Hence God afterwards imposed a law upon his Prophet, that he should utter nothing but what he had heard: now he adds another clause: that he should admonish the people; but he must admonish them not from himself, but must always have in his mouth that sacred name of God, and show that he is in reality sent from him. For after this manner spake Moses, What am I and my brother Aaron? ( Numbers 16:11 .) Here we see that Moses spake from God; that is, professed himself to be God’s minister, when he bore witness that he was nothing, that he assumed nothing to himself, and acted in nothing by his own peculiar counsel or motion. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-17

Source

에스겔이 들은 것은 교회의 모든 교사들에게 속한다. 즉 그들은 신성하게 임명되어 망루에 세워진 것처럼 공동 안전을 위해 지키는 것이다. 처음부터 하늘의 교리의 봉사자로 임명된 이들의 의무는 파수꾼이 되는 것이었다. 이제 하나님이 선지자를 선택하실 때, 그들은 말하자면 망루에 세워진다는 것을 기억해야 한다. 지금 하나님은 교리를 말하도록 선지자를 가르치신 뒤, 교사로 임명하신다. 그는 또한 하나님의 말씀을 듣는 것이 충분하지 않다고 한다. 교회를 통치하도록 부름받은 자는 하나님에게서 받은 것을 손에서 전달해야 한다. 그러므로 하나님은 먼저 들으라 명령하신 다음, 말하라고 명령하신다. 그는 또한 덧붙이기를, 내게서 그들에게 경고하라고 한다.

원주석

18절 카드 ↗

The Prophet is now taught how difficult and dangerous an office he has now to undertake. God had previously laid it down as a law that he should utter nothing of himself: now he adds, that, the watchman is so set over the people that he must render an account of the diligence with which he goes through his watches. It is just as if it had been said that souls were committed to his care and fidelity, so that if they should perish he must undergo punishment before God. But it is better to explain the words — if when I say to the impious, “Thou shalt surely die,” and thou dost not admonish him, and he perish, then from thee will I require his blood In the first place, God confirms what we saw yesterday, that it is not. permitted to any mortal to condemn or absolve at his own discretion. When, therefore, God sends forth his servants, he does not resign that power, for still the supreme authority remains with himself: because there is one lawgiver, as James says, who can save and destroy. ( James 4:12 ; Ezekiel 13:19 .) And elsewhere Ezekiel reproves the false prophets, because they keep alive the souls which were dying, and slay the souls not devoted to death. For we know that proud men always tyrannize over the conscience when they take upon themselves the prophetic name, and substitute themselves in the place of God, as their practice is in the Papacy. For the Pope indeed pretends that he does nothing in his own proper name, but meanwhile he claims the prerogative of God, and sits in the temple as an idol, because nothing is more peculiar to God than ruling our minds with celestial doctrine; but the Papists themselves heap on their own comments, and so it comes to pass that they miserably distort and drown their own consciences even to utter destruction. They enact laws according to their pleasure, then they always add the condition, that they must be kept under pain of eternal damnation, or of mortal sin, as they say. This place, then, must be diligently marked, where God claims to himself alone the power and right of condemning: if, says he, when I say to the impious. From this we infer, that all those are sacrilegious who bind consciences with their own laws, decrees, and enactments, enforcing one thing and forbidding another, because they take away from God what here he wishes to be assigned to him, for it is his office alone to pronounce sentence, for Prophets are only his heralds. Meanwhile those fanatics are to be rejected, who, under pretext of this place, wish to give license to sin, and assert there is no difference between good and evil, because it is not our duty to condemn. For, properly speaking, we do not assume anything to ourselves when we recite what has proceeded from the mouth of God. God condemns adulterers, thieves, drunkards, murderers, enviers, slanderers, oppressors: if one inveigh against an adulterer, another a thief, a third a drunkard, shall we say that they take upon themselves more than they ought? By no means, because they do not pronounce of themselves as we have said, but God has said it, and they are but witnesses and messengers of his sentence. Yet this moderation must be maintained, not to condemn any one through moroseness, since many immediately abominate whatever displeases them, and cannot be induced to use diligent inquiry. Inquiry, therefore, should precede our sentences; but when God has spoken, then we must follow the rule which was given to the Prophet, if thou hast not admonished him, and spoken for his admonition Here the character which was imposed upon Ezekiel is referred to: for the same duty does not devolve upon private individuals who do not bear the prophetic name. For we must remark that this is not a general declaration which concerns all men at large, but it concerns a Prophet who had already been called to be a watchman: for unless those who sustain such a burden admonish mankind, no excuse remains for them but the necessity of sending an account to God for those who are lost. And the repetition shows that this ought not to be done as a matter of course, but that Prophets ought to be anxious and even zealous in recalling sinners. This clause was clear enough: if thou dost not admonish the wicked after I have spoken: but it is added, and hast not spoken for his admonition This sentence seems to be repeated in vain, but God signifies that. unless the Prophet admonishes sinners, he is not absolved, because he spoke once in passing and uttered but a single word. We should remember that sinners ought to be continually reproved that they may return to the right way. And this is the tendency of Paul’s doctrine to Timothy: “be instant in season and out of season.” ( 2 Timothy 4:2 .) For if it had been sufficient to reprove sinners mildly, and afterwards to spare them, Paul would have been content with that courtesy, but he says, we must be urgent on every occasion. The minister of the Church then must not cease to repeat these admonitions, as Paul says elsewhere to the Philippians — “I am not weary of repeating the same things to you.” ( Philippians 3:18 .) And we know what he professes in the Acts. ( Acts 20:31 .) I have not ceased day and night, publicly and privately, to admonish each of you. That perseverance then which Paul shows that he used is here enjoined on all the Prophets and servants of God. He says, to urge him to turn from his evil way, that is, to be cautious; as it was said yesterday, זהר , zeher, means to be cautious; here it is taken actively — unless thou hast spoken, that thou mayest teach him to be cautious, or to return from his evil way Here it may be asked, why does God touch only on one side of the teaching, and omit the chief point? For why was the law given? and why were Prophets called forth, unless to collect the people for God? Here we must exercise the obedience of faith, since we know that God regards nothing as more important than uniting miserable men in the hope of eternal life. This is the chief end of

Pericope (part_of)

절 (explains)

bible-text/ezk-3-18

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이제 선지자는 그가 맡게 될 직분이 얼마나 어렵고 위험한지 가르침을 받는다. 하나님이 이전에 그가 스스로 아무것도 말하지 않아야 한다는 율법을 세우셨다. 이제 그는 파수꾼이 백성 위에 세워져 있어서 자신의 망을 보는 근면함에 대한 계산을 하나님 앞에 해야 한다는 것을 덧붙이신다. 마치 영혼들이 그의 돌봄과 충실에 맡겨진 것과 같으니, 만약 그들이 멸망한다면 하나님 앞에서 형벌을 받아야 한다는 것이다.

말씀들을 설명하는 것이 낫다. "만약 내가 악인에게 너는 반드시 죽으리라고 말할 때 네가 그를 경고하지 않고 그가 멸망한다면, 나는 그의 피를 네 손에서 찾겠다." 첫째로, 하나님은 어제 본 것을 확인하신다. 즉 어떤 인간도 자신의 재량으로 정죄하거나 무죄 선고할 권한이 없다는 것이다. 하나님이 자신의 종들을 내보내실 때, 그 권력을 포기하지 않으신다. 최고 권위는 여전히 그분 자신에게 있다. 그러므로 나는 거듭 강조한다. 자신의 법령과 규정으로 양심을 묶는 이들은 하나님이 여기서 그분 자신에게만 귀속하기를 원하시는 것을 빼앗기 때문에 신성 모독적이라고. 한편, 그런 성경 구절을 구실로 죄에 자유를 주고 선악의 구별이 없다고 주장하는 광신자들을 거부해야 한다.

원주석

19절 카드 ↗

The Prophet is here taught how usefully he will lay out his labor, although he should appear to fail, for he ought to be satisfied with this alone, that God approves his efforts. Although, therefore, those who were to be brought back by holy exhortations remain obstinate, yet God’s servants ought not, through fastidiousness, to throw up their commission as if it were useless, for they free their own souls. It has been formerly said, that a necessity was imposed upon them, but if they are dumb dogs the destruction of souls will be imputed to them, but when they have executed their duty and satisfied the Almighty, ought not it to suffice them to be absolved in his opinion? We see then, that the Prophet was animated by this consolation, lest he should be weary of admonishing abandoned and obstinate men, because, if they were not profited by his teaching, yet its fruit should return to himself. That expression of Christ’s is well known, “Into whatsoever house ye enter, salute it: if the house be unworthy, your blessing shall return to yourselves.” ( Matthew 10:12 ; Luke 10:5 .) So also when the Prophets anxiously desired to reclaim the wandering sheep and to collect them within the fold, if they experienced such petulance that their labor did not profit them, yet their usefulness shall return to themselves. Now we understand the counsel of God in these words, Thou, therefore, hast freed thy soul. Here he does not put impiety only, but impious way, for the sake of explanation: unless any one had rather distinguish that impiety is the interior wickedness of the heart, but an impious way is the outward life and comprehends all actions, which is perhaps more probable, although there is no reason to object to add impious way as an explanation after the mention of impiety. Now it follows — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-19

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선지자는 여기서 비록 실패한 것처럼 보일지라도 자신의 수고를 얼마나 유익하게 사용할 수 있는지 가르침을 받는다. 하나님이 자신의 노력을 인정하신다는 것만으로 만족해야 하기 때문이다. 비록 거룩한 권고로 되돌아와야 하는 이들이 완고하게 머문다고 해도, 하나님의 종들은 그것이 쓸모없다고 역겨워하며 자신의 임무를 포기해서는 안 된다. 전에 필요가 그들에게 부과되었다고 했지만, 그들이 하나님을 만족시켰다면 그분의 의견에서 무죄가 되는 것으로 충분하지 않겠는가? 그러므로 선지자는 이 위로로 격려받았다. 완고하고 반항적인 사람들을 경고하는 데 지치지 않도록 한 것이다.

원주석

20절 카드 ↗

Here God adds another part of duty which is incumbent on all Prophets. For they are first sent to bring back into the way those who had been alienated from God, then to retain those who are already within the flock, and to lead those onward to the goal who have already entered upon the course. We see, therefore, that Prophets ought to be occupied with both duties, so that they may not only recall to their obedience to God those who wander after their own lusts, but also confirm those who are, of their own accord, teachable already, and encourage them to persevere, and prevent them from failing away. Hence, after God has spoken concerning the correction of sinners who had strayed, he now adds another member. If, says he, the righteous man be turned aside from his righteousness, and thou hast not admonished him, he shall ate, and I will require his blood at thy hand Where in effect God signifies, that Prophets are guilty, not only if they do not exhort those who have withdrawn from the right way to retrace their steps, but also if they do not retain within their duty those who have already entered upon the right course. We must then have two objects in view, to recall those who have fallen into various errors, and to take care that those within the fold should not fall away, but be strengthened in perseverance. Hence it is now added, If the righteous shall turn aside, he indeed shall die, but his blood will I require Here it may be asked, how can the just turn aside, since there is no righteousness without the spirit of regeneration But the seed of the Spirit is incorruptible, ( 1 Peter 1:23 ,) nor can it ever happen that his grace is utterly extinguished; for the Spirit, is the earnest and seal of our adoption, for God’s adoption is without repentance, as Paul says. ( Romans 11:29 .) Hence it may seem absurd to say, that the just recedes and turns aside from the right way. That passage of John is well known — if they had been of us, they had remained with us, ( 1 John 2:19 ,) but because they have departed, that falling away proves sufficiently that they were never ours. But we must here mark, that righteousness is here called so:, which has only the outward appearance and not the root: for when once the spirit of regeneration begins to flourish, as I have said, it remains perpetually. And we shall sometimes see men borne along with a wonderful ardor of zeal for the worship of God, and to be urged to promote his glory beyond even the very best men; indeed we shall see this, but, says Paul, God knows those who are his own. ( 2 Timothy 2:19 .) Hence it is not wonderful that God under the name of righteousness here commends virtues which deserve praise before men, even if they do not spring from a pure fountain. Thus we see it. often happens that the righteous are alienated, and turn aside from the right way. This passage, then, ought to stir us up to seek from God continually a spirit of perseverance, because such is our propensity to sin, that we immediately flow in different directions like water, unless God strengthen us. When therefore we see the righteous themselves depart from the way, let us lea4 and become sure of the constancy of our own faith, only let our confidence be founded on the help of the Holy Spirit and not. in ourselves. In the meantime, we see that Christ did not pronounce this passage in vain: Happy are those who persevere unto the end, ( Matthew 24:13 ,) because many fall away in the midst of their course, or reversing their steps, turn their backs upon God. Now we must carefully remark what follows, his righteousness shall not be remembered, because some desire to bargain with God, so that if for a time they enter upon the pursuit of piety, that may be taken into account and avail in their favor. But we hear what God pronounces, all their righteousness shall not be remembered in the case of backsliders There is no encouragement to flatter ourselves into sloth and security, when God shows that unless we continue to the end, even the goal of our career, whatever else we attain unto, it is useless. He says, as clearly as words will express it, if he shall fall away, or recede, or turn aside from his righteousness and shall commit iniquity We must mark this diligently, because we know that the very best men often fall away; but here a falling away is intended, where any one casts himself headlong on impiety: hence to commit iniquity is to give oneself up entirely to impiety; as when John says, that those who are born again of the Spirit of God do not commit sin, ( 1 John 3:9 ,) he means, are not addicted to sin, even if as yet they dwell among many infirmities and failings: as also Paul says, that sin dwells in us, but does not reign. ( Romans 6:12 .) Hence to commit sin is to give oneself up to sin. But God says, I will place, or for placing, or if I shall have placed, a stumblingblock before his face Punishment is here called a stumblingblock, when God demonstrates his vengeance against apostates. Although a stumblingblock may also be called actual admonition, as the phrase is; but because that is too far-fetched, I receive it simply, if the righteous shall have turned aside: but I shall have rendered the reward which he deserved, he shall die, because thou hast not admonished him: in his unrighteousness shall he die: thus I point it off, for interpreters seem to me improperly to have mingled together — he shall die, and — he shall die in his iniquity. Now that threat which we have seen is repeated, namely, that all prophets who have deserted their office are guilty before God, because their sloth differs little from perfidy: for God considered them worthy of the greatest honor, since he committed souls to them, which, as we have said, he esteems so dear and precious. But if they reject this trust committed to them, we see that they not only act injuriously to man, but are also ungrateful to God; and their sluggishness is not only united with perfidy, but also with sac

Pericope (part_of)

절 (explains)

bible-text/ezk-3-20

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여기서 하나님은 모든 선지자에게 부과된 의무의 다른 부분을 덧붙이신다. 그들은 먼저 하나님에게서 멀어진 이들을 길로 되돌리기 위해 보내지고, 다음으로 이미 양 우리 안에 있는 이들을 붙들고, 이미 과정에 들어선 이들이 목표를 향해 나아가도록 이끈다. 따라서 선지자들은 두 가지 의무에 종사해야 한다는 것을 본다. 자신의 욕망을 따라 방황하는 이들을 하나님께 대한 순종으로 되돌릴 뿐 아니라, 이미 스스로 가르침을 받으려는 이들을 확인하고 인내하도록 격려하며, 그들이 타락하는 것을 막는 것이다.

여기서 의인이 어떻게 타락할 수 있는지 물을 수 있다. 재생의 영이 없으면 의로움이 없기 때문이다. 그러나 우리는 의로움이 단지 외적인 모습만을 가지고 근원이 없는 것이 이렇게 불린다는 것을 여기서 표시해야 한다. 재생의 영이 한 번 번성하기 시작하면, 내가 말한 것처럼, 그것은 영구적으로 남는다. 그러나 때로 우리는 사람들이 하나님의 예배에 대한 열심의 놀라운 열정으로 운반되고 하나님의 영광을 증진하도록 촉구받는 것을 볼 것이다. 그러나 하나님은 자신의 사람들을 아신다. 따라서 의인이 그 길에서 떠나 타락하는 일이 일어나는 것은 놀랍지 않다. 이 구절은 우리를 끊임없이 하나님께 인내의 영을 구하도록 자극해야 한다.

원주석

21절 카드 ↗

We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together. For as man’s nature is inclined to many failures, it often happens that those who have been gathered into God’s sheepfold are dispersed hither and thither, through their own infirmity, unless they are strengthened. For this reason constant admonitions are necessary; and hence God asserts that those pastors will be guilty, if though their negligence the righteous fall away. He now pursues the same sentiment, but adds another clause — but if the righteous is admonished the shepherd is guiltless The whole meaning is this, because Ezekiel had been called to the office of teaching, he ought to be intent in recalling into the way those who have erred, and also in retaining others. In the meanwhile we must observe, that those who seem to have entered on the right way are daily subject to error, unless God retains them by his servants, and urges them to go forward. Now it follows — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-21

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우리는 지난 강의에서 목회자들의 직분이 이중적이라는 것을 보았다. 즉 흩어진 양들을 모으고, 모은 이들을 양 우리 안에 붙들어두는 것이다. 인간의 본성이 많은 실패에 기울어져 있어서, 이미 하나님의 양 우리로 모인 이들이 이리저리 흩어지는 일이 종종 일어난다. 이 이유로 끊임없는 경고가 필요하다. 따라서 하나님은 목회자들의 태만으로 인해 의인이 타락하는 경우 그들이 죄책이 있다고 단언하신다. 이제 그는 같은 감정을 추구하지만 다른 조항을 더한다. 즉 의인이 경고를 받는다면 목자는 죄가 없다는 것이다.

원주석

22절 카드 ↗

God seems in some way to play with his Prophet, when he sends him about, and apparently changes his plan. For the duty of teaching was previously imposed upon the holy man, but now he is commanded to go abroad, and afterwards God orders him to shut himself up at home. Hence this variety seems like a change of plan, when God first commands his servant to speak, and afterwards to be silent. But it is by no means doubtful that, by this method, the authority of the Prophet was confirmed, when God evidently governed his tongue, whether for speech or silence. For although he was created a teacher, yet he restrained himself till God should suggest what he was to say. Afterwards he was ordered to be silent, and obeyed God; then when God dictated words, and commanded him to go forth in public, he began to discharge his office. Now, if he had begun to speak directly upon his appointment, too great levity might be objected against him; but when he showed his alacrity, and yet remained silent during God’s pleasure, greater weight was added to his teaching. Now we understand to what purpose the hand of God was upon him By the hand of God his power is understood; for that exposition is cold, as I have before observed, which interprets the hand of God as the prophetic office. He perceives, then, that he was impelled by the secret virtue of God. Lastly, the hand of God is nothing else but the agitation of the Spirit, since the Prophet felt that he was not carried forward by human power, or by any arbitrary impulse, tie says, therefore, the hand of Jehovah was upon me, and he said to me arise, and go forth to the plain, that I may speak there with thee. Ezekiel could not but suppose that he was led forth to proclaim immediately God’s commands to the people. But in this opinion he was mistaken, because, as we shall see, he was brought forth into the midst that he should immediately shut himself up at home. But before he says this, he says that he went forth We see hove submissive he was whenever God sent him. And this is worthy of notice, because unless God’s calling please us, and our sense approve (80) it, we fly back, or at least put it off. But the Prophet had a just excuse, according to human judgment, for turning his back with some color of reason; for God had often addressed him already, and as yet without fruit. But now, although he is hitherto held in suspense, yet God does not pronounce what he wishes him to do; yet he goes out into the plain, because God commanded him. We are taught by this example, even if the result of things is hidden from us, that as soon as God issues any command, we must obey, even if our senses refuse, yet we ought so to obey him as to follow whenever he calls, even if our doing it seems not only in vain, but ridiculous. But God did not address him in vain when he appeared in his glory, for the appearance of the glory of God ought to satisfy a holy man, although all other things should fail. He saw the glory of God, as it were, near the river Chebar; whence we gather, that. the vision was not fixed to any definite place. God, therefore, appeared once above the bank of the river to his servant, and then in the plain. As to his saying he fell on his face, I have previously explained what he means. It must necessarily happen that the faithful, who are impressed with a serious fear of God, should dread his appearance. The impious, also, are compelled to fear God, but afterwards they grow hardened, and although they are rendered almost lifeless, the stupor which follows extinguishes all sensation. But the fear which the faithful feel from the appearance of God is joined with reverence. Thus also Ezekiel fell on his face, so as not to rise again until the Spirit raised him up, as it follows afterwards. (80) Calvin’s Latin — “ Quia nisi nobis arrideat Dei vocatio, et sensus noster subscribat .” The French is — Pource que si la vocation de Dieu ne nons vient a gre, et que nostre sens l’approuve . return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-22

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하나님은 자신의 선지자를 이리저리 보내시며 겉으로는 자신의 계획을 바꾸시는 것처럼 선지자를 가지고 어떤 면에서 노시는 것처럼 보인다. 가르침의 의무가 그 거룩한 사람에게 이전에 부과되었는데, 이제 그는 나가서 집에서 자신을 숨기라는 명령을 받는다. 하나님이 먼저 자신의 종에게 말하도록 명령하시고 나중에 침묵하도록 명령하시는 것처럼, 이 다양성이 계획의 변경처럼 보인다. 그러나 이 방법으로 선지자의 권위가 확인되었다는 것은 의심할 여지가 없다. 하나님이 그의 혀를 명확하게 통치하셨는데, 말을 위해서든 침묵을 위해서든. 그는 교사로 세워졌지만, 하나님이 무엇을 말해야 하는지 제안할 때까지 자제했다. 이것이 하나님의 손의 의미이다. 그의 능력이 이해된다.

원주석

24절 카드 ↗

Here Ezekiel confirms what I have said: whenever the faithful are frightened at the sight of God’s glory, they cannot collect their mind unless the Lord prop them up by his strength. But this state was peculiar to the Prophet, because he ought to acknowledge himself, as it were, dead when he felt the Spirit of God living and flourishing in his mind. Therefore this tends to confirm him, because the Spirit restored him from a state of death to life: therefore he says, the Spirit came In fine, as the soul gives life to the man, so the Spirit of God is a supernatural life in man. We live after the manner of men, because a virtue is implanted in our soul which has faculties of its own. For in the soul is the seat of intelligence, and the will, and the sensations, and it diffuses its vigor through all the members. But the life which souls breathe into bodies is only earthly, but the Spirit of God gives life supernaturally. And this distinction must be held, because profane men boast only in outward appearances, as they call it — that is, in outward splendor, which is nothing else but a mask: and so with all their might they celebrate free-will and our natural faculties, because they have never tasted what that supernatural life is which is here mentioned. Ezekiel indeed was filled with the Spirit of God after a peculiar manner, that he might be fit to undertake the prophetic office, but this is common to the faithful for their spiritual life. He says next, that he was placed upon his feet, because he was lying prostrate, nor could he, as I have said, raise a finger, unless he had been raised by divine power. Afterwards he relates the command of God, which appears to be absurd. For why did God appoint Ezekiel a Prophet unless that he should apply himself to the office of teaching? But now he orders him not only to rest, but even to he concealed at home. He uses the word “concealed” as if he had said, remain at home as a captive. If he had been a private man, he had enjoyed a free passage out, but now since God enjoins upon him the prophetic office, he is held captive. But all this is opposed to his mission. But first, God wished to prove the obedience of his servant; then he wished specially to confirm his calling more and more, for this was no common confirmation, because although the Prophet excelled in singular virtue, yet he did not leap into the midst, but rested at home, and became a voluntary captive, because it so pleased God. Hence the whole people might know that the Prophet did not proceed rashly, or by any sudden impulse, because he was often mute by the command of God. Afterwards it follows — return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-24

Source

에스겔은 여기서 내가 말한 것을 확인한다. 신실한 자들이 하나님의 영광의 모습에 놀랄 때마다, 주님이 자신의 힘으로 그들을 받쳐 주지 않으면 마음을 가다듬을 수 없다. 그러나 이 상태는 선지자에게 특별한 것이었다. 그는 하나님의 영이 자신의 마음에서 살아있고 번성하는 것을 느낄 때 죽은 것처럼 자신을 인정해야 했기 때문이다. 따라서 영이 죽음의 상태에서 다시 살아나게 했기 때문에 이것은 그를 확인한다. 그러므로 그는 영이 들어갔다고 말한다. 요약하자면, 영혼이 사람에게 생명을 주는 것처럼, 하나님의 영은 사람 안에서 초자연적인 생명이다.

하나님은 에스겔이 예언 직분을 맡기에 적합하도록 특별한 방법으로 그를 하나님의 영으로 충만하게 하셨다. 그러나 신자들에게는 그들의 영적 생명을 위해 이것이 공통된다. 이제 하나님의 명령이 이상하게 보인다. 에스겔을 선지자로 임명한 것은 그가 가르침의 직분에 헌신하도록 하기 위함이 아니었는가? 그러나 이제 그는 쉬도록 명령받을 뿐 아니라 집에 감추어지라는 명령을 받는다. 하나님의 이 눈에 띄는 통치의 목적은, 기적에 깨어 주의하는 이스라엘 사람들이 선지자가 어떤 면에서 새로 거듭났음을 알 수 있도록 하기 위함이었다.

원주석

25절 카드 ↗

Now God explains the reason why he wishes the Prophet to cease for a time, and to remain at home as if dumb. They have placed, said he, ropes upon thee with which they may bind thee. The opinion of those who take the passage metaphorically is not unsuitable, as if it had been said, the perverseness of the people hinders Ezekiel in the discharge of his duty, just as if he had been bound with ropes. To make this clearer, we may call to mind what Paul says to the Corinthians, ( 2 Corinthians 6:11 ,) namely, that he was held in bondage, because his teaching could not find access to them, nor penetrate to their souls. “Our mouth,” says he, “is open towards you, O Corinthians! Our heart is enlarged towards you:” that is, as far as lieth in me, I am prepared faithfully to spend my labors upon you: but your bowels are straitened. Since therefore men, by their own depravity, hinder the course of doctrine, by reducing the servants of God to straits, it is quite consistent to represent the malice of those who are not teachable to be like ropes by which faithful teachers are bound, so that they cannot proceed freely in the course of their duty. If any one, however, prefers taking what is here said strictly and literally, the sentence must thus be understood, that the Israelites were not as yet prepared for instruction, because if the Prophet shall utter God’s commands immediately, they would be like the furious who would lay hands upon him and bind him with ropes. This sense also is very appropriate, and hence we may choose freely between them. But as to the general purport, God’s intention is by no means obscure, namely, that the Prophet ought not to take it ill, if he be for a time apparently useless without obtaining either hearers or fit disciples. We see then that this is said for the Prophet’s comfort, that he should not murmur or take it ill that God wishes him ‘to remain shut up at home; because the fit time had not yet come, as if it had been said — “If you hasten now, you will approach furious men who will by and bye rush against you and bind you with ropes. Because, therefore, you see them not yet prepared for learning, wait a while until I prepare their ears for you, that they may attend to you; or at least, that they may be rendered the more excuseless, I will send thee; and meanwhile, although they are as yet perverse, yet they cannot rise violently against thee, but whether they will or not, they shall be compelled to hear the commands which proceed from my mouth.” And he afterwards confirms this at length, as we shall see. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-25

Source

이제 하나님은 선지자가 잠시 멈추고 집에 머물게 하기를 원하시는 이유를 설명하신다. 그들이 너를 묶을 수 있는 밧줄을 너에게 놓았다. 이것을 은유적으로 받아들이는 이들의 의견도 부적절하지 않다. 마치 선지자가 밧줄에 묶인 것처럼 사람들의 비뚤어짐이 그의 의무 수행을 방해했다고 하는 것처럼이다. 글자 그대로 받아들이는 것을 선호한다면, 그 문장은 이스라엘 사람들이 아직 가르침을 받을 준비가 되지 않았다는 것으로 이해해야 한다. 왜냐하면 선지자가 즉시 하나님의 명령을 말한다면, 그들은 마치 미친 사람처럼 그에게 달려들어 밧줄로 그를 묶을 것이기 때문이다. 하나님의 의도는 분명하다. 즉 선지자가 겉으로 쓸모없어 보이는 청중이나 적합한 제자들을 얻지 못한다고 하더라도 그것을 나쁘게 생각하지 않아야 한다는 것이다.

원주석

26절 카드 ↗

But he now adds, I will fix thy tongue to thy palate — or I will make thy tongue adhere to thy palate — so that thou shalt not be to them a reprover, because they are a rebellious house What God ascribed to the Israelites he now transfers to himself. He had said, They will bind thee with ropes: he now says, I will make thy tongue cleave to thy palate But these two things are easily reconciled, because in truth the Israelites rejected prophecies through their intemperance, and God thus deprived them of this benefit, because he saw they were unworthy of it. But this place shows that it is a sign of God’s vengeance, when all prophecies cease, and opportunity for hearing is taken away. For as God shines upon us by his instruction, and we have thereby a certain pledge of his fatherly grace and favor, so also when instruction is removed, it is just as if God hid his face, nay, even turned his back upon us. We must consider, therefore, what is here said — because the house of Israel was rebellious: hence the Prophet was dumb, and refrained from teaching those impious ones. God therefore desists, when he sees that he is dealing with the stupid and deaf; but. not on the first occasion of their wearying him, because he rather contends with man’s ingratitude, and never ceases, as we see in Jeremiah, to rise in the morning, and to keep watch even while it is yet night; ( Jeremiah 7:2 ; Jeremiah 11:7 ; Jeremiah 35:14 ; Psalms 74:9 ;) he never ceases to call to himself even those who are slow and sluggish, nay, even the utterly rebellious: but at length, when he sees that he does not succeed by long-suffering, he takes away his instruction, as we have said. And therefore the Church complains that it is destitute of Prophets, and places that slaughter among the extreme signs of God’s anger: “We do not see our signs, and Prophets do not appear among us . ” In this way they understand that they are alienated from God, and that no consolation remains to them, when God does not give them any taste of his goodness by Prophets. The ungodly indeed wish this, because nothing is more troublesome to them than to hear God continually exclaiming. Hence, as far as they can, they seek hiding-places, and think nothing better for themselves than to be torpid amidst their vices, and to be deaf to every voice of reproach; but yet nothing is more destructive to them, because God offers himself as a physician who cures our diseases, while he exhorts us to wisdom. But when he is silent, he deserts us as if abandoned to de-st, ruction, and hence I said that nothing is more destructive than when no reproach sounds in our ears, but we are sweetly flattered, because in this way Satan deprives us of our senses, and this is his final poisoning, when he so soothes us with his blandishments, that all reproach which may alarm our security altogether ceases. Now it follows: — return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-3-26

Source

그는 이제 덧붙이기를, 내가 네 혀를 네 입천장에 붙이겠다고 한다. 하나님이 이스라엘 사람들에게 돌리셨던 것을 이제 자신에게 돌리신다. 이 장소는 모든 예언이 멈추고 청취 기회가 빼앗길 때, 이것은 하나님의 심판의 표시라는 것을 보여준다. 하나님이 자신의 가르침으로 우리에게 비치실 때, 우리는 그분의 아버지 같은 은혜와 호의의 확실한 증거를 가진다. 그러므로 가르침이 제거될 때, 마치 하나님이 우리에게서 얼굴을 숨기시는 것과 같다. 따라서 이스라엘 집이 반역했기 때문에 선지자가 벙어리가 되어 불경한 자들에게 가르치는 것을 삼갔다는 것을 생각해야 한다.

원주석

27절 카드 ↗

After a silence, God shows by what commands he wishes to instruct his servant, namely, by such as would exasperate the people, as we have formerly seen. His embassy therefore was hateful, since the Prophet begins with this insult — “If ye wish to hear, hear; but if not, I am not concerned.” Those who are sent as ambassadors are usually ordered to try whether they can conciliate, by courteous and friendly discourse, those with whom they have to deal. But God here follows a method completely the contrary. For what is the meaning of these words, He who hears, let him hear: he who desists, let him, desist? namely, that the Israelites may understand that the Prophet was sent to them, not because there was any hope of their becoming wise again, since they had borne witness by experiments sufficiently numerous that they were altogether desperate: but the Lord sends the Prophet, that he may strike and wound them further, and at length inflict a deadly blow. Now, therefore, we see that confirmed which the Prophet previously brought forward, that the office of teaching was enjoined upon him, not because his labor would be useful and fruitful with reference to the common people, but that he might inflame the Israelites to madness, if they were unwilling to grow wise again, that he might break them if they would not bend, and if they rejected him, that he should accuse them before God, who would be their judge, and in the meanwhile the course of Prophetic teaching would be free, however pertinaciously they might resist it. Now we understand the intention of the Prophet. Hence also we collect what I have lately touched upon: that God deals with the reprobate in various ways. Sometimes he makes it doubtful whether they be curable, and destines Prophets for them, who should exhort them to repentance. But when he sees them in their ingratitude burying all the light, then he deprives them of all doctrine; afterwards it shines forth again: at length other and denser darkness succeeds: therefore let us hasten, as long as the doctrine of salvation shines upon us, lest God darken all our minds and senses, and deprive us of that singular benefit, when the image of his paternal favor is engraven on us, as we have said. Let us go on — return to ' Top of Page ' Ezekiel Ezk 2 Ezekiel Ezk Ezekiel Ezk 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-3.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} .le

Pericope (part_of)

절 (explains)

bible-text/ezk-3-27

Source

침묵 후에, 하나님은 자신의 종이 어떤 명령들로 백성을 가르치기를 원하시는지 보여주신다. 그것들은 우리가 이전에 본 것처럼 백성을 더욱 분노하게 할 것들이었다. 따라서 그의 사절은 혐오스러웠다. 선지자는 이 모욕으로 시작하기 때문이다. "듣고 싶으면 들어라, 그렇지 않으면 나는 상관하지 않겠다." 사절로 보내지는 이들은 보통 자신이 다루어야 하는 이들과의 교류를 공손하고 친근한 담론으로 우호적으로 맺으려 한다. 그러나 하나님은 여기서 완전히 반대 방법을 따르신다. 이 말의 의미는 이스라엘 사람들이 선지자가 다시 현명해질 희망이 없기 때문에 보내졌다는 것을 알아야 한다는 것이다. 그들이 완전히 절망적이라는 것을 충분히 많은 실험으로 증언했기 때문이다.

원주석

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