1절 카드 ↗
Here God begins to speak more openly by means of his servant, and not to speak only, but to signify by an outward symbol what he wishes to be uttered by his mouth. Hence he orders the Prophet to paint Jerusalem on a brick Take therefore, he says , a brick, and place it in thy sight: then paint on it a city, even Jerusalem This is one command: then erect a tower against it. He describes the form of ancient warfare; for then when they wished to besiege cities, they erected mounds from which they filled up trenches: then they moved about wooden towers, so that they might collect the soldiers into close bands, and they had other machines which are not now in use. For fire-arms took away that ancient art of warfare. But God here Simply wishes the picture of a city to be besieged by Ezekiel. Then he orders him to set up a pan or iron plate, like a wall of iron This had been a childish spectacle, unless God had commanded the Prophet to act so. And hence we infer, that sacraments cannot be distinguished from empty shows, unless by the word of God. The authority of God therefore is the mark of distinction, by which sacraments excel, and have their weight and dignity, and whatever men mingle with them is frivolous. For this reason we say that all the pomps of which the Papal religion is full are mere trifles. Why so? because men have thought out whatever dazzles the eyes of the simple, without any command of God. But if any one now objects, that the water in baptism cannot penetrate as far as the soul, so as to purge it of inward and hidden filth, we have this ready answer: baptism ought not to be considered in its external aspect only, but its author must be considered. Thus the whole worship under the law had nothing very different from the ceremonies of the Gentiles. Thus the profane Gentiles also slew their victims, and had whatever outward splendor could be desired: but that was entirely futile, because God had not commanded it. On the other hand, nothing was useless among the Jews. When they brought their victims, when the blood was sprinkled, when they performed ablutions, God’s command was added, and afterwards a promise: and so these ceremonies were not without their use. We must therefore hold, that sacraments at first sight appear trifling and of no moment, but their efficacy consists in the command and promise of God. For if any one reads what Ezekiel here relates, he would say that it, was child’s play. He took a brick, he painted a city on it: it was only a figment: then he had imaginary machines by which he besieged the city: why boys do better than this: next he set up a plate of iron like a wall: this action is not a whit more serious than the former. Thus profane men would not only despise, but even carp at this symbol. But when God sends his Prophet, his authority should be sufficient for us, which is a certain test for our decision, and cannot fail, as I have said. First, he says, paint a city, namely Jerusalem: then lay siege to it, and move towards it all warlike instruments: place even כרים , kerim, which some interpret “leaders,” but they are “lambs,” or “rams,” for the Hebrews metaphorically name those iron machines by which walls are thrown down “rams,” as the Latins do. Some indeed prefer the rendering “ leaders,” but I do not approve of their opinion. At length he says, this shall be a sign and on this clause we must dwell: for, as I already said, the whole description may be thought useless, unless this testimony be added: indeed the whole vision would be insipid by itself, unless the savor arose from this seasoning, since God says, this should be a sign to the Israelites. When God pronounces that the Prophet should do nothing in vain, this ought to be sufficient to lead us to acquiesce in his word. If we then dispute according to our sense, he will show that what seems foolish overcomes all the wisdom of the world, as Paul says. ( 1 Corinthians 1:25 .) For God sometimes works as if by means of folly: that is, he has methods of action which are extraordinary, and by no means in accordance with human judgment. But that this folly of God may excel all the wisdom of the world, let this sentence occur to our minds, when it is here said, Let this be for a sign to the house of Israel. For although the Israelites could shake their heads, and put out their tongues, and treat the Prophet with unbridled insolence, yet this alone prevailed sufficiently for confounding them, that God said, this shall be for a sign And we know of what event it was a sign, because the Israelites who had been drawn into captivity thought they had been too easy, and grieved at their obedience: then also envy crept in when they saw the rest of the people remaining in the city. Therefore God meets them and shows them that exile is more tolerable than to endure a siege in the city if they were enclosed in it. Besides, there is little doubt that this prophecy was directed against the Jews who pleased themselves, because they were yet at ease in their rest. For this reason, therefore, God orders the Prophet to erect towers, then to pitch a camp, and to prepare whatever belongs to the siege of a city, because very soon afterwards the Chaldeans would arrive, who had not yet oppressed the city, but are just about to besiege it, as we shall afterwards see at length. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 하나님은 자신의 종의 입을 통해 더 공개적으로 말씀하시기 시작하시며, 말씀만이 아니라 외적인 상징으로도 자신의 종의 입을 통해 말하기를 원하시는 것을 표시하신다. 따라서 그는 선지자에게 벽돌에 예루살렘을 그리라고 명령하신다. 그것이 하나의 명령이다. 그 다음 그것에 맞서 공성 무기들을 배치하라고 하신다. 그는 고대 전쟁 방식을 묘사한다. 그 다음 쇠판을 세우라고 명령하신다.
하나님이 선지자에게 이렇게 행하라 명령하지 않았다면, 이것은 유치한 구경거리였을 것이다. 여기서 우리는 성례들이 빈 구경거리와 어떻게 구별될 수 있는지를 추론한다. 하나님의 권위가 그것들을 높여주고 무게와 존엄성을 부여하는 표시이다. 인간이 섞는 것은 무엇이든 경박하다. 이 이유로 교황 종교가 가득 찬 모든 허식이 단순한 장난에 불과하다고 우리는 말한다. 왜 그런가? 왜냐하면 사람들이 단순한 이들의 눈을 현혹하는 것은 무엇이든 하나님의 어떤 명령도 없이 고안했기 때문이다. 그러나 지금 어떤 이가 이의를 제기한다면, 세례의 물이 내적인 오염을 제거할 만큼 영혼까지 침투할 수 없다고. 우리는 이 준비된 답을 가지고 있다. 세례는 외적인 측면에서만 고려해서는 안 되고, 그 창시자를 고려해야 한다고. 따라서 율법 아래의 전체 예배는 이방인의 의식들과 크게 다르지 않았다. 그러나 하나님이 명령하셨기 때문에 유대인들 사이에서는 쓸모없는 것이 없었다.
하나님의 명령이 더해지고 이후에 약속이 더해지면, 이 의식들은 쓸모가 없지 않다. 따라서 성례들은 처음에는 사소하고 중요하지 않아 보이지만, 그 효력은 하나님의 명령과 약속에 있다는 것을 가르쳐야 한다.
그는 말하기를, 예루살렘인 도시를 그리라고 한다. 그 다음 그것에 대한 포위를 준비하고 모든 전쟁 도구들을 향해 이동시키라고 한다. 그는 또한 철 방어물들이라 불리는 것들도 세우라고 하는데, 히브리인들이 벽들을 허무는 철 기계를 은유적으로 숫양이라 부르는 것처럼 로마인들도 마찬가지이다. 마침내 그는 말하기를, 이것은 표적이 될 것이라고 한다. 이 조항에 머물러야 한다. 내가 이미 말했듯이, 하나님이 선지자가 아무것도 헛되이 하지 않는다고 선언하지 않는다면 전체 묘사는 쓸모없을 것이기 때문이다. 실제로 이 조미료에서 맛이 나오지 않는다면 전체 환상은 밋밋했을 것이다. 하나님이 이것이 이스라엘 사람들에게 표적이 될 것이라고 말씀하시기 때문이다.
원주석
- 번역원본
commentary-section/cal-ezk-4-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
We must first consider the scope of this prophecy, and we shall then discuss more conveniently its separate parts. It is not doubtful that God wished to oppose the pride of the people, for they thought themselves punished more severely than they deserved. And this is customary with hypocrites, because while they dare not acquit themselves altogether, they yet murmur as if God afflicted them too severely, then they willingly offer something in compensation that they may free themselves from punishment. For although they confess themselves guilty, yet they do not cease to turn aside, and think if God descends to equity with them, that either they will escape, or at least be less miserable. Such was the disposition of the ancient people, as is well known. We now only need to repeat what we have said before: that the Jews were more obstinate because God had spared them. Nor did they think this only temporary, but they exulted with great freedom, as if they had settled all their business with God. Meanwhile the exiles were constantly complaining, first, that God had treated them so severely, and yet had in clemency pardoned the Jews: then they thought that they had been deceived, and that if they had prudently attended to their own affairs they could have escaped the miseries by which they were oppressed. Now, therefore, Ezekiel is ordered to come forward into the midst of them, and shortly to show that no other result is possible but that the whole people should receive the reward of their wickedness. But because simple teaching was not sufficient to stir them up, a vision is added, and to this end the Prophet is ordered to lie on one side for three hundred and ninety days, and on the other side forty days. Now the interpretation is added, that days are taken for so many years But the meaning is, that the people through three hundred and ninety years carried on war with God, because they had never ceased from sin. Hence the Prophet is ordered to take upon him the iniquity of so many years: but God appointed him days for years, then forty years are added which belong to the people of Judah. This place is variously twisted by interpreters. I will not refer to all their comments, for they have fatigued themselves in vain by inventing arguments which vanish of their own accord: I will not spend the time in refuting them, but will only endeavor to elicit the genuine sense. Some extend the name of Israel to the whole body of the people, but this must be rejected; for they begin the three hundred and ninety years from the first revolt, of which mention is made in the Book of Judges, ( Judges 2:2 ,) and they gather together those years during which the Israelites often fell into impiety: hence they reckon the three hundred and ninety years, and subtract those periods in which religion and the pure worship of God flourished, as under Gideon, under Samson for some time, and under David and Solomon. They subtract then those years in which piety flourished among the people, and the remainder reaches about three hundred and ninety years. But it would be absurd to include the tribe of Judah under the name of Israel, when a comparison between each kingdom is made. We know, indeed, that all the posterity of Abraham were so named by their father Jacob, when, therefore, the name of Israel is put, the twelve or thirteen tribes are comprehended without exception; but when there is comparison, Israel signifies only the ten tribes, or that adulterous kingdom which set up Jeroboam as king after the death of Solomon. ( 1 Kings 12:20 .) Since, then, both Israel and Judah are treated of here, it is by no means suitable that the prophecy should speak of the whole people, and mix the tribe of Judah with the rest. Then the event itself dispels many clouds and takes away all room for controversy: for if we number the years from the revolt in Rehoboam’s time, we shall find three hundred and ninety years till the siege of Jerusalem. What then can be easier, and what room is there for conjectures? I wonder that Jerome, since he relates nothing but mere trifles, yet boasts of some wonderful wisdom; for he says, he did not do it for the sake of boasting, and truly he has little cause for it; for if any one will read his Commentary, he will find nothing but what is puerile. ( 1 Kings 12:28 .) But, as I have already said, since the name of Israel everywhere signifies the ten tribes, this interpretation is best here: namely, that the obstinacy of the ten tribes was continued through three hundred and ninety years. For, as is sufficiently, known, Jeroboam erected two altars, that he might turn away the people from the worship of God: for he thought himself not sufficiently established in his kingdom, so as to retain the obedience of the people, unless he turned them away from the house of David. Therefore he used that artifice — thus the worship of God was corrupted among the Israelites. Now by idolatry the Prophet here points out the other sins of the people; for from this fountain flowed all other iniquities. After they had once cut themselves off from God, they became forgetful of the whole law. The Prophet therefore includes all their corruptions under this one expression, since by the edict of their king this people had shaken off the yoke of God, for which Hosea reproaches them. ( Hosea 5:11 .) We now understand the three hundred and ninety years of Israel’s iniquity, because the people then rejected the law, and followed foreign superstitions, which Jeroboam fabricated with no other intention than That; of strengthening the power of his kingdom, just as earthly kings are influenced by no other desire, although they pretend, and even magnificently boast, that they seek God’s glory with the utmost devotion, yet their religion is only a delusion; provided only that they retain the people in obedience and duty, any kind of worship, and any mode of worshipping God, is the same to them. Such, therefore, was the cunning of Jerobo
Pericope (part_of)
- part_of
pericope/per-ezk-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 예언의 범위를 먼저 고려해야 한다. 그러면 그 개별 부분들을 더 편리하게 논의할 것이다. 하나님이 백성의 교만에 반대하기를 원하셨다는 것은 의심할 여지가 없다. 위선자들의 관습이 이러하기 때문이다. 그들은 완전히 자신들을 무죄 선고하지 않으면서도 마치 하나님이 그들을 너무 심하게 괴롭히시는 것처럼 불평한다. 그리고 그들은 형벌에서 자유로워지기 위해 기꺼이 어떤 보상을 제공하려 한다. 비록 자신들이 죄인임을 고백하더라도, 하나님이 그들과 공평하게 대하신다면 도망치거나 덜 비참할 수 있다고 생각하며 옆으로 빠져나가는 것을 멈추지 않는다.
이제, 에스겔은 그들 한가운데로 나와서 전체 백성이 자신의 사악함의 보상을 받게 될 것이라는 것을 간략하게 보여주라는 명령을 받는다. 그러나 단순한 가르침이 그들을 각성시키기에 충분하지 않았기 때문에, 환상이 더해진다. 이 목적으로 선지자는 한쪽으로 390일 동안, 다른 쪽으로 40일 동안 눕도록 명령받는다.
이제 해석이 더해진다. 날들은 그만큼 많은 해들을 의미하는 것으로 받아들여진다. 의미는 백성이 390년 동안 하나님과 전쟁을 했다는 것이다. 그들이 결코 죄를 그치지 않았기 때문이다. 따라서 선지자는 그렇게 많은 해들의 죄악을 자신이 짊어지라는 명령을 받는다. 그러나 하나님은 그에게 해들을 위한 날들을 정하셨다. 그 다음 유다 백성에게 속하는 40년이 더해진다.
이스라엘이라는 이름이 모든 백성에게 확장되어야 한다고 주장하는 이들은 거부해야 한다. 이 경우 세 가지 및 구십 년은 르호보암 시대의 반란에서 예루살렘 포위까지 계산하면 발견된다. 이스라엘이라는 이름은 열 지파, 즉 솔로몬이 죽은 후 여로보암을 왕으로 세운 왕국을 의미하기 때문이다. 여로보암은 두 제단을 세웠고, 이스라엘 사람들 사이에서 하나님의 예배가 부패되었다. 선지자는 여기서 다른 모든 죄들을 이 하나의 표현 아래 포함시킨다.
원주석
- 번역원본
commentary-section/cal-ezk-4-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
It is added, and towards the siege of Jerusalem thou shalt set or establish thy face Either meaning may be received; either directing and ordering, or establishing and strengthening; although the word directing or ordering pleases me better in this place. He had said, indeed, before, thou shalt direct thy face until Jerusalem shall be besieged; but in my opinion God simply here orders his Prophet to be intent on the overthrow of the city. And thine arm shall be made bare; that is, for expedition: for we know that orientals use flowing tunics and long robes, so that they cannot execute any business without putting off their garments. Hence the Prophet is here ordered to make bare his arm, just as if any one should take his coat half off, and throw it over the other side, that he might have one arm free. Such was the dress of the Prophet, but by a vision, as I have said. Afterwards it is added, that thou, shalt prophesy against it Again God repeats what we saw yesterday: for nothing had been colder than that the Prophet should make bare his arm, and direct his face against towards the siege of a painted city. Had the picture been only an empty one, the spectacle might be justly condemned; but God adds the meaning to the figures, that the prophecy may have more force: as if he had said, I see that these signs are not of themselves of much moment, and you may object to me, why do you concern yourself with these trifles? But whatever you do shall be a certain seal of prophecy. Now we see why God joins the word “prophecy.” Then he adds, Behold I will place upon thee ropes, so that thou canst not turn from, side to side, until thou hast completed the days of thy siege God here signifies that his decree concerning the siege of Jerusalem was inviolable: for as he held his servant so bound down, by this the firmness of his decree was designated, because the Jews thought that they could extricate themselves by their deceits. For we know that they always flattered themselves when the Prophets threatened them. Therefore God signifies that the siege of the city was certain until it was taken; because the Prophet should be bound with cords, and should not move himself, nor turn from one side to the other. And hence we understand, from the figure here used, that the Jews should suffer the same punishments as the ten tribes. Just as if God should say that the time determined for the destruction of the kingdom of Israel had come, and that the same end would happen to the Jews; for ill whatever direction they might escape, yet the same execution of God’s judgment would arrive, as if the matter had been already determined. Now it follows: return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"예루살렘 포위를 향하여 네 얼굴을 세우거나 굳힐 것이다." 선지자는 여기서 도시의 전복에 집중하라는 명령을 받는다. "네 팔이 드러날 것이다." 즉 기민하게 행동하기 위해서이다. 우리는 동방 사람들이 흘러내리는 튜닉과 긴 가운을 입어서 옷을 벗지 않으면 어떤 업무도 수행할 수 없다는 것을 안다. 그래서 선지자는 팔을 드러내라는 명령을 받는다. 마치 어떤 이가 외투를 반쯤 벗어 다른 쪽으로 던져 한 팔이 자유롭게 되도록 하는 것처럼. 그 다음에 그것에 대해 예언하라는 것이 덧붙여진다.
다시 하나님은 우리가 어제 본 것을 반복하신다. 선지자가 예루살렘 그림인 그려진 도시에 대해 팔을 드러내고 얼굴을 향한다면, 그 구경거리는 마땅히 정죄받아야 한다. 그러나 하나님은 형상들에 의미를 덧붙이셔서 예언이 더 큰 힘을 갖게 하신다. 그런 다음 하나님은 밧줄을 그 위에 놓겠다고 말씀하신다. 이 밧줄로써 예루살렘에 대한 그분의 결정이 불변하다는 것이 표시된다. 유대인들이 자신의 속임수로 빠져나갈 수 있다고 생각했기 때문이다. 선지자는 묶여서 한쪽에서 다른 쪽으로 움직일 수 없었는데, 이로써 하나님의 결정이 변경될 수 없다는 것이 표시되었다.
원주석
- 번역원본
commentary-section/cal-ezk-4-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
It is by no means doubtful, that this verse applies to the siege, because God signifies that the city would then suffer famine, but a little afterwards he adds another vision, from which we gather, that the subject is not only the siege of Jerusalem, but the general vengeance of God against all the tribes, which had fallen on the Jews through their alliance with them, and which ended at length in the siege. But here God shows the future condition of the city Jerusalem. For this various kind of bread is a sign of want, for we make bread of wheat, and if any region is barren there barley is eaten or’ vetches, and if we have but a moderate supply, still wheaten bread is used, but when lentils and beans, and millet and spelt are used, a severer penury is portrayed. In the time of Jerome the name of spelt was in use for “zea,” since he says, it was “gentile” among the Italians. I know not how it agrees with what Jerome calls “vetches;” in his Commentaries he says it is “zea,” and uses that name for spelt, which was then wheat: whatever it is, when leguminous plants are mixed with wheat, and when barley and spelt are used, it shows a deficiency in ordinary food. It is just as if the Prophet Ezekiel were to denounce against the Jews a deficiency in the harvest which they were then reaping while they were free, for this vision was offered to the Prophet before the city was besieged. Hence he threatened want and famine at a time when they were still eating bread made of pure wheat. For he orders all these things to be put in one vessel Hence we gather, that this mixture would be by no means acceptable to delicate palates: for we know that beans and lentils are grosser than wheat, and cannot be kneaded into a dough of the right kind, since the wheat and pulse are dissimilar. For this reason, then, God places them in one vessel Then it is added — thou shalt make bread for thee according to the number of the days The days here numbered are the three hundred and ninety: there is no mention of the forty days, but it may be a part put for the whole. Now it follows: return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 구절이 포위와 관련이 있다는 것은 의심할 여지가 없다. 하나님은 그 도시가 그때 기근으로 고통받을 것임을 나타내시기 때문이다. 그러나 이 다양한 종류의 빵은 빈곤의 표시이다. 밀로 빵을 만드는데, 어떤 지역이 척박하면 보리를 먹는다. 그러나 렌틸콩과 콩, 기장과 철자가 사용될 때는 더 심한 빈곤이 묘사된다. 선지자가 이 모든 것을 하나의 그릇에 담으라는 명령을 받았다는 것은 이 혼합이 섬세한 미각에는 결코 받아들여지지 않을 것임을 보여준다. 밀과 콩류는 유사하지 않기 때문에 적절한 반죽으로 반죽될 수 없다. 그 다음에 그것이 더해진다. 네 포위 일수에 따라 빵을 만들어 먹으라. 여기서 언급된 날들은 삼백 구십이다.
원주석
- 번역원본
commentary-section/cal-ezk-4-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
This confirms what I have said, namely, that the want should be such, that the Prophet dared not eat even that bread to satiety: you shall eat, says he, bread by weight, viz, twenty shekels. These are not complete rounds, so that the sense is, that God commanded his Prophet to live sparingly. When the city was besieged, bread was distributed in pieces to each person. God then here says, that the Jews should be almost famished during the siege, so that they should not have bread except by fixed weight, and that a small one. What follows is more miserable, namely, the want of water; for this is the last stage of calamity when thirst oppresses us. it seems hard, indeed, to want wine, but when water is deficient, this, as I have said, is the last stage of famine, and this the Prophet denounces against the Jews when he says, water was not given to him during the time of the siege unless by measure. I shall leave the rest till to-morrow. return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것은 내가 말한 것을 확인한다. 즉 결핍이 심해서 선지자가 그 빵조차 배불리 먹지 못했다는 것이다. 그 빵을 무게로, 즉 이십 세겔 무게로 먹어야 한다. 이것들은 완전한 양이 아니라, 하나님이 자신의 선지자에게 절약하며 살도록 명령하셨다는 의미이다. 도시가 포위되었을 때, 빵은 각 사람에게 조각으로 배급되었다. 그러므로 하나님은 여기서 유대인들이 포위 기간 동안 거의 굶주려서 일정한 무게의 빵만 갖게 될 것임을 말씀하신다. 그것도 적은 양이었다.
그 다음이 더욱 비참하다. 물의 부족이다. 포도주가 없는 것도 힘들지만, 물이 없을 때 이것이, 내가 말한 것처럼, 기근의 마지막 단계이다. 선지자는 이것을 유대인들에게 선포한다.
원주석
- 번역원본
commentary-section/cal-ezk-4-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
This vision properly belongs to the ten tribes, and, for this reason, I have said that God’s vengeance is not to be considered as to the siege of the city alone, but to be extended longer. After the Prophet had spoken of the siege of Jerusalem, he adds, that their reward was prepared for the children of Israel, because a just God was the avenger of each people. As, therefore, he punished the remnant who as yet remained at Jerusalem, so he avenged the wickedness of the ten tribes in exile at Babylon. For this reason the Prophet is ordered to cook a cake with dung: that is, he is commanded to take human dung instead of fuel: nor does he simply say dung, but the dung of men. By and bye the application follows. Thus the children of Israel shall eat their polluted bread among the Gentiles Now, therefore, we see that the Jews are at length drawn to judgment, because they had not been so touched with the slaughter of their brethren as to repent, but, in the meantime, the wrath of God was conspicuous against the ten tribes, because among the Gentiles those miserable exiles were compelled to eat their bread polluted. We know that cakes are made of the finest flour, for the purer the flour the more delicate is the bread, but the Prophet is ordered to make cakes of barley, and then to cook them in dung, for that uncleanness was forbidden by the law. ( Leviticus 5:3 ; Leviticus 7:21 .) Therefore God signifies, that the Israelites were so rejected that they differed in nothing from polluted nations; for the Lord had separated them as we know from the rest of the world: but from the time of their mingling themselves with the filth of the impious, at length, after long forbearance, they were altogether rejected as it is here said. For under this figure a universal pollution is signified, as if he had said, nothing is any longer holy or sacred in Israel, because they are mixed up with the pollutions of all nations: finally, the impure bread embraces within itself all kinds of impiety. Now when he says among the Gentiles, it means, that they would be such inhabitants of the lands among which they were driven, that they should be not only exiles but banished from the land of Canaan, which was their inheritance. In fine, a disinheriting is here marked, when the Jews are said to be driven about hither and thither, so as not to, dwell in the promised land. It follows — return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 환상은 정확히 열 지파에 관한 것이다. 따라서 나는 하나님의 심판을 도시의 포위만이 아니라 더 멀리 확장해야 한다고 말했다. 선지자가 예루살렘의 포위에 대해 말한 후, 그는 이스라엘 자녀들을 위해 보상이 준비되었다고 덧붙인다. 왜냐하면 공의로운 하나님은 각 백성의 복수자이시기 때문이다. 따라서 그가 예루살렘에 아직 남아 있는 사람들을 형벌로 처리한 것처럼, 바벨론 포로 중에서 열 지파의 사악함을 갚으셨다.
이 이유로 선지자는 인분 대신 연료를 사용하여 케이크를 요리하라는 명령을 받는다. 그 적용이 따른다. 이처럼 이스라엘 자녀들이 이방인들 중에서 더럽혀진 빵을 먹을 것이다. 우리는 케이크가 가장 고운 밀가루로 만들어진다는 것을 안다. 그런데 선지자는 보리로 케이크를 만들고 분뇨로 요리하라는 명령을 받는다. 그 부정함이 율법으로 금지되었기 때문이다. 따라서 하나님은 이스라엘 사람들이 더럽혀진 나라들과 다를 바 없이 완전히 거부되었음을 의미하신다. 이 형상 아래 보편적인 오염이 의미된다. 마치 "이스라엘에는 더 이상 거룩하거나 신성한 것이 없다. 그들이 모든 나라의 오염과 혼합되었기 때문이다"라고 말하는 것처럼이다.
원주석
- 번역원본
commentary-section/cal-ezk-4-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
The Prophet here inserts the answer which he received to his request that God would relax his severe command: for it was abominable to eat flesh cooked with human dung, not only on account of the stench, but because religion forbade it: though the Prophet did not regard the taste of his palate, but objects that it was not lawful for him, and relates how anxiously he had abstained during his whole life from all polluted food. For if he had formerly dared to feed promiscuously on all sorts of food, he could not pray against it as he now does, that he should not be compelled to eat polluted bread: but he shows here that he had abstained throughout his whole life from all polluted food. My soul, says he, never was polluted: for soul is often put for the belly: then never have I tasted of a carcass, or of what has been torn in pieces By the figure a part put for the whole, he intends all unclean meats, which were unlawful food, according to the commandments of the law. ( Leviticus 9:0 .) For because a carcass is mixed with blood, God forbade them to touch the flesh of an animal which died by itself, because it had not been strangled, then if a wild beast should tear a sheep or an ox, that cruelty ought to be detestable to men. Since, therefore, both a carcass and torn and lacerated flesh are unclean food, the Prophet here says, that from his childhood even to that time he had kept the commands of God with his utmost endeavors: hence he obtains, as I have said, some mitigation. Yet he is compelled to eat his flesh cooked with the dung of oxen. This was done by vision, as I said yesterday: but meanwhile God did not change what he had determined concerning the people: viz. that they should eat their bread polluted among the Gentiles. For a cake cooked in the dung of oxen was unclean according to the Law. Hence God shows his own decree was fixed that the Israelites should be mingled among the Gentiles, so that they should contract pollution from their filth. It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-ezk-4-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 하나님께 자신의 엄한 명령을 완화해달라는 요청에 대해 받은 답을 삽입한다. 그것이 혐오스러웠다. 단지 냄새 때문만이 아니라 종교가 그것을 금지했기 때문이다. 선지자가 미각에 개의치 않았지만, 그것이 그에게 합법적이지 않다고 반대하며 자신이 평생 동안 모든 더럽혀진 음식에서 어떻게 신중하게 자제해왔는지를 말했다. 만약 그가 이전에 모든 종류의 음식을 구별 없이 먹었다면, 이제 더럽혀진 빵을 먹도록 강요받는 것에 대해 이렇게 기도할 수 없었을 것이다.
그는 말하기를, 내 영혼이 결코 더럽혀지지 않았다고 한다. 영혼은 종종 배를 의미한다. 죽은 것이나 찢긴 것을 맛본 적이 없다. 이 표현은 율법의 명령에 따라 불법적인 음식으로 의도된 모든 더럽혀진 고기를 의미한다. 따라서 선지자는 어린 시절부터 그 시간까지 최선을 다해 하나님의 계명을 지켰다고 말한다. 따라서 그는 완화를 얻었다. 그러나 그는 소의 분뇨로 요리된 자신의 고기를 먹도록 강요된다. 이것은 율법에 따라 불결했다. 따라서 하나님은 이스라엘 사람들이 이방인들과 뒤섞여 자신들의 오염에서 더러움을 계약하게 될 것이라는 그분의 결정이 고정되었음을 보여주신다.
원주석
- 번역원본
commentary-section/cal-ezk-4-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
God returns again to the citizens of Jerusalem, and announces that they should be so destroyed by famine, that they should be reduced to the last extremity, and all but consumed by want. But he places here two forms of punishment: he says, that he should break the staff of bread: then, that their abundance of bread should be small, because they would be compelled to eat their morsels by weight and fear, and to drink water by measure and astonishment . I said they were different forms, because even if bread was sufficient, God often breaks its staff, as he calls it. And this clearly appears from Leviticus 26:26 , whence our Prophet has adopted this expression. For here Moses explains what it is to break the staff of bread; because, he says, ten women shall cook their bread in one dish, and then they must bona fide restore the quantity of meal given them; for the bread shall be weighed, and thou shalt eat and not be satisfied. There God had said, I will break the staff of bread: but a clearer explanation follows — namely, although wheat for cooking the bread should be sufficient, and the women should mutually observe each other that no theft should take place, but should return in weight what had been given out to them, yet its nourishment should be deficient. We see then that God breaks the staff of bread, when a sufficiently plentiful supply exists, but those who eat are not satisfied. That this may appear more clearly, we muse assume the principle that men do not live by bread only, but by every word which proceedeth out of the mouth of God, ( Deuteronomy 8:3 ,) for here God signifies that we are not nourished by virtue of the bread, properly speaking: for how can bread be life-giving when it wants both sense and vigor? We see then that there is no force in bread to nourish us which excludes the hidden grace of God, for we live by the word of God. The subject here is not the word of doctrine nor yet spiritual life; but Moses understands that we are sustained not by bread and wine and other food, or by any kind of drink, but by the secret virtue Of God whilst he inspires the bread with rigor for our nourishment. Bread then is our nourishment, but not by any peculiar or intrinsic virtue: this it has from another source, namely, the favor and ordination of God. As, therefore, a small portion of bread is sufficient; for us, so if any one gorge himself he will cry out sooner than be satisfied, unless God inspires the virtue. And for this reason Christ uses that passage against Satan: Man lives not by bread alone, ( Matthew 4:4 ; Luke 4:4 ,) because he shows that the life of man was propped up by the secret virtue of God, and that God, whenever it pleases him, does not need these foreign assistances. God then can sustain us by himself: sometimes he uses bread, but only as an adventitious instrument; in the meantime he derogates nothing from his own virtue: hence a staff is taken metaphorically for a prop. For as old men already totter on their legs, and all their limbs being broken down by weakness, support themselves with a staff, so also bread is said to have a staff, because we are propped up by the nourishment. Our strength also becomes deficient, and hence he who takes nourishment is said to refresh himself with food. God, therefore, breaks the staff of bread when he renders men famished, even when they have a sufficient abundance of bread. Neither are they satisfied, how much soever they may gorge themselves, because the food loads instead of refreshes them. This is the first punishment with which God threatens the Jews. Another also is added, namely, that they shall be destitute of bread. We see then that there is a double mode by which God punishes us by hunger. For although bread is sufficient, yet he breaks and destroys its staff, so that it cannot prop us up nor recall our lost vigor. At length he takes away our bread, because he either strikes our fruits with blight or hail, or makes us suffer under other calamities. Hence barrenness brings want, so that God will affect us with hunger both ways: for he says, behold! I will break the staff of bread in Jerusalem, and then he adds, they shall eat their bread by weight and in fear, they shall drink their water by measure and in astonishment, because in truth they shall be reduced to such straits that they shall scarcely dare to touch their bread, because while they look forward to the morrow they shall fear and be astonished. And he confirms this opinion in the next verse, that they shall be destitute of bread and water, and shall be astonished: for this explanation agrees better; therefore a man and his brother shall be astonished, that is, they shall look mutually on each other as if astonished. Thus those who are without wisdom and discern nothing but despair are accustomed to act: at length they shall pine away in their iniquity. Again God repeats that the Jews could not complain when he so grievously afflicts them, because they shall receive the reward of their own iniquity. Now follows — return to ' Top of Page ' Ezekiel Ezk 3 Ezekiel Ezk Ezekiel Ezk 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 4". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-4.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-spac
Pericope (part_of)
- part_of
pericope/per-ezk-4-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 다시 예루살렘 시민들에게 돌아오시며, 그들이 기근으로 너무 파괴되어 최후의 극단으로 감소되어 결핍으로 거의 소비될 것임을 선포하신다. 그러나 그는 여기서 두 가지 형태의 형벌을 놓는다. 그는 양식의 지팡이를 꺾겠다고 말한다. 그다음 그들의 빵 공급이 적을 것이라고 말한다. 왜냐하면 그들은 빵을 무게로 공포 중에 먹고, 물을 측량하고 경악 중에 마시도록 강요받을 것이기 때문이다.
내가 그것들이 다른 형태라고 말했다. 빵이 충분하더라도 하나님이 종종 그것의 지팡이를 꺾으시기 때문이다. 이것은 레위기 26장 26절에서 분명히 나타난다. 거기서 모세가 빵의 지팡이를 꺾는 것이 무엇인지 설명한다. 비록 빵을 위한 밀이 충분하고 여성들이 서로 주시해도 도둑질이 없어 무게로 되돌려 주더라도, 그 영양이 부족하다고 한다. 하나님이 빵을 충분히 공급하시더라도 먹는 이들이 만족하지 못할 때 빵의 지팡이를 꺾으신다는 것을 본다. 이것을 더 명확하게 하기 위해 사람은 빵으로만 사는 것이 아니라 하나님의 입에서 나오는 모든 말씀으로 산다는 원리를 가정해야 한다.
그러므로 하나님의 은밀한 덕을 빵에서 배제하는 빵을 통해 우리를 부양하는 어떤 힘도 없다는 것을 본다. 따라서 빵의 지팡이는 하나님이 빵에서 영양의 질을 빼앗아 그것이 사라지게 할 때 꺾인다. 따라서 빵은 우리의 영양이지만, 어떤 특별하거나 고유한 덕에 의해서가 아니다. 이것은 다른 근원, 즉 하나님의 호의와 법칙에서 온다. 따라서 이것이 무게로 빵을 먹고 물을 마시도록 강요된다는 것의 의미이다.
원주석
- 번역원본
commentary-section/cal-ezk-4-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역