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주석[칼빈] — 에스겔 5장 · 머리털 상징 심판

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칼빈 주석 · 섹션 16개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

By another vision God confirms what he had lately taught concerning the siege of Jerusalem. For he orders the Prophet to shave the hairs off his head and his beard, then to distribute them into three parts, and to weigh them in a balance. He mentions a just balance, that equity may be preserved, and that one portion may not surpass another. There is no doubt that by the hairs he understands the inhabitants of Jerusalem, as by the head he understands the seat itself of their dwelling-place. Then the application will follow; but this I shall pass by today, because I cannot proceed farther. It is sufficient to hold briefly, that men are here designated by hairs, for hair can scarcely be counted, indeed that of the beard is countless; such was the multitude at Jerusalem, for we know that the city was very populous. We know, again, that it took occasion for pride from this; when they saw that they were strong in the multitude of their people, they thought themselves equal, if not superior, to all enemies, and hence their foolish confidence, which destroyed them. God then commanded the Prophet to shave off all the hairs of his head and of his beard. Thus he taught that not even one man should escape the slaughter, because he says, make the sword pass, or pass it, over thy head, then over thy chin, so that nothing may remain. We see, then, how far the passing of the razor is to go — until no hair remains entire on either the head or beard. Whence it follows, that God will take vengeance on the whole nation, so that not one of them shall survive. As to his ordering three parts to be weighed, and a proportion to be kept between them, in this way he signifies what we have often seen in Jeremiah, ( Jeremiah 15:2 ) — Whosoever shall have escaped the sword shall perish by famine, and whosoever shall escape the famine shall perish by some other means. But here God explains at length the manner in which he was about to destroy all the Jews, although they were distributed into various ranks. For their condition might seem different when some had been put to flight, and others had betaken themselves to Egypt. But in this variety God shows that it detracts nothing from his power or intention of destroying them to a man. Let us come to the words make a razor pass over thy head and over, thy beard; and then take scales מאזנים , maznim, is properly called a balance on account of its two ears. Take, therefore, a balance, or scales for weighing, and divide the hair. What this division means I have already explained, because all the Jews were not consumed by the same punishment,, and therefore those who had escaped one kind of destruction boasted that they were safe. Hence they were enraged against God. But this foolish confidence is taken away, when the Prophet is ordered to divide the hair extracted from his head and beard, Divide them, he says; afterwards he adds, a third part. As to God’s distributing the people into three parts, it is not done without the best reason for it; for a part was consumed by famine and distress before the city was taken. But because God marks all miseries by fire, therefore he orders a third part to be cast into the fire, and consumed there. Now because there were two parts remaining, every one promised himself life; for he who escapes present death thinks himself free from all danger, and hence confidence is increased; for we too often think ourselves safe when we have overcome one kind of death. For this reason, therefore, it is added, after thou hast burnt a third part in the fire, he says, take a third part and strike it with the sword Besides, he orders a third part to be burnt in the midst of the city. Ezekiel was then in Chaldea, and not near the city; but we said that all this took place by a prophetic vision. What is here said answers to the wrath of God, because before the siege of the city, a third part was consumed by pestilence, and famine, and distress, and other evils and slaughters; and all these miseries are here denoted by fire. For after the city had been taken, God orders a third part to be struck with the sword. We know this to have been fulfilled when the king with all his company was seized, as he was flying over the plain of Jericho, ( 2 Kings 25:0 ) when meeting with the hostile army; because very many were killed there, the king himself was carried off, his sons murdered in his sight, while his eyes were put out, and he was dragged to Babylon bound in chains. Hence this is the third part, which he commanded the Prophet to strike with the sword, because that slaughter represented the slaughter of the city. Now it is added, that he should take a third part and cast it to the wind: then follows the threat, I will unsheathe my sword after them Here it is spoken as well of the fugitives who had gone into various countries, as of the poor, who being dispersed after the slaughter of the city, protracted their life but a short time. For we know that some lay hid in the land of Moab, others in that of Ammon, more in Egypt, and that others fled to various hiding-places. This dispersion was as if any one should cast the shorn-off hairs to the wind. But God pronounces that their flight and dispersion would not profit them, because he will draw his sword against them and follow them up to the very last. We see therefore, although at first sight the citizens of Jerusalem differ, as if they were divided into three classes, yet the wrath of God hangs over all, and destroys the whole multitude. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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또 다른 환상으로 하나님은 예루살렘의 포위에 대해 방금 가르치신 것을 확인하신다. 그는 선지자에게 머리와 수염의 털을 밀고, 그것을 세 부분으로 나누어 저울로 달라고 명령하신다. 그는 정확한 저울을 언급하여, 공평이 지켜지고 한 몫이 다른 것보다 많지 않도록 한다. 털로써 그는 예루살렘의 거주민들을 의미하고, 머리로써 거주지 자체를 이해한다. 그러므로 선지자는 머리와 수염의 모든 털을 밀어라 명령받는다. 이 방법으로 하나님은 단 한 사람도 학살을 피하지 못할 것임을 가르치셨다. 그는 세 몫에 균형이 유지되어야 한다고 한다. 이 방법으로 그는 우리가 예레미야에서 자주 보았던 것을 표시한다. 칼을 피한 자는 기근으로 죽을 것이고, 기근을 피한 자는 다른 방법으로 죽을 것이다. 그러나 여기서 하나님은 비록 유대인들이 다양한 계급으로 분배되더라도, 그들 모두를 멸망시키려는 그분의 능력이나 의도에서 아무것도 빼앗기지 않는다는 것을 보여주신다.

원주석

3절 카드 ↗

It is now added: Thou shalt take then a small number, and bind them, (that is, that number, but the number is changed,) viz., those hairs of which the number is small in the skirts of thy clothing It either takes away the confidence which might spring up from a temporary escape, or else it signifies that very few should be safe in the midst of the destruction of the whole people, which came to pass wonderfully. If that is received, the correction is added, that God would give some hope of favor because the people was consumed, yet so that the covenant of God might remain. Hence it was necessary that some relics should be preserved, and they had been reduced like Sodom, unless God had kept for himself a small seed. ( Isaiah 1:9 ; Romans 9:29 .) Therefore in this sense the Prophet is ordered to bind and to hide in the skirts of his garment, some part of the hair. Moreover, that part is understood only in the third order, because those who had escaped thought that they had obtained safety by flight, especially when they collected themselves in troops. Afterwards it follows, thou shalt then take from these, and throw it into the midst of the fire, and burn it in the fire Out of these few hairs God wishes another part to be burnt and consumed; by which words he signifies, even where only a small portion remains, yet it must be consumed in like manner, or at least that many out of these few will be rejected. And indeed those who seemed to have happily escaped and to have survived safely, were soon after cut off by various slaughters, or pined away by degrees as if they had perished by a slow contagion. But since it pleased him to remember his promise, we gather that a few of the people survived through God’s wonderful mercy: for because he was mindful of his covenant, he wished some part to be preserved, and therefore that correction was interposed, that the Prophet should bind under his skirts a small number. Yet from that remnant, God again snatched away another part, and cast it into the fire. If the filth of the remainder was such, that it was necessary to purge it, and cast part of it into the fire, what must be thought of the whole people, that is, of the dregs themselves? For the portion which the Prophet bound in his skirts was clearly the flower of the people: if there was any integrity, it ought to be seen there. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-3

Source

이제 덧붙여진다. 그런 다음 작은 수를 취하여 옷자락에 묶으라는 것이다. 이것은 마치 전체 백성의 파괴 가운데서도 어떤 자들이 안전할 것이라는 신호처럼 보인다. 이것이 받아들여진다면, 하나님이 작은 씨를 자신을 위해 보존하셨기 때문에 은혜의 희망의 교정이 더해진다. 이렇게 하여 그들은 소돔처럼 감소되었을 것이다.

원주석

4절 카드 ↗

We just saw that there were many reprobate in that small number. Hence, therefore, it is easily gathered how desperate was the impiety of the whole people. After this, he says, take: this adverb is used that those who survived after the slaughter of the city should not think that all their punishments were over: after this, says he, that is, when they shall fancy all their difficulties over, thou shalt take from that part which thou hast preserved, and shalt cast it into the fire. Thence, he says, a fire shall go forth through the whole house of Israel He signifies by these words, as we have seen before, that the vision was not illusory, just as many fictitious things are represented in a theater. Hence God says, what he shows by vision to his servant would happen, as the event itself at length proved. But he goes further that the whole house of Israel shall burn in this burning, because indeed the last destruction of the city brought despair to the miserable, exiles, who, while the city was standing, promised themselves a return. But when they saw such utter destruction of the city, they were consumed just as if fire from Judea had crept even to themselves. In the meantime the remnant are always excepted whom the Lord wonderfully preserved, although he was in a vision destroying the whole people. We now see the tendency of this vision. I will not proceed further, because I should be compelled to desist, and so the doctrine would be abrupt. It is sufficient therefore to hold, although the people was divided into many parts so that the condition of each was distinct, yet that all should perish, since God so determined. Hence the confidence of those who thought they would be safe at Jerusalem was broken: then the ten tribes, which were captives, ought also to acknowledge that the last vengeance of God was not complete, until the city itself, the seat of government and the priesthood was destroyed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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Source

이 하나의 작은 부분에서도 하나님은 일부가 불살라지기를 원하신다. 이 말들로써 그는 행운을 통해 탈출했다고 생각하는 자들조차 구원받지 못할 것임을 표시하신다. 마치 이렇게 말하는 것처럼이다. "그들이 모든 어려움이 끝났다고 생각할 때, 네가 보존한 부분에서 취하여 불에 던져라." 이것에서 그는 불이 이스라엘의 온 집을 통해 나갈 것이라고 말한다. 이 말들로써 그는 환상이 허상이 아님을 표시한다. 마치 극장에서 많은 허구적인 것들이 표현되는 것처럼. 따라서 하나님은 그가 자신의 종에게 환상으로 보여주는 것이 일어날 것이라고 말씀하신다.

그는 더 나아간다. 이 불이 온 이스라엘 집을 사를 것이라는 것이다. 그리고 이것은 사실이다. 왜냐하면 도시의 마지막 파괴가 비참한 포로들에게 절망을 가져왔기 때문이다. 그들은 도시가 서 있는 동안 귀환을 약속받았기 때문이다. 그러나 그들이 도시의 완전한 파괴를 보았을 때, 그들은 마치 유대에서 나온 불이 자신들에게 기어왔던 것처럼 소모되었다.

원주석

5절 카드 ↗

Now God shows the reason why he determined to act so severely and harshly towards that holy city which he had selected as the royal residence. For the greater the benefits with which he had adorned the city, by so much the baser and grosser was their ingratitude. God recounts, therefore, his benefits towards Jerusalem, and that for the sake of reproving it. For if the Jews had embraced the blessing of God, doubtless he would have enriched them more and more with his gifts: but when he saw that they rejected his favors, he was the more angry with their indignity. For contempt of God’s benefits is a kind of profanation and sacrilege. Now, therefore, we understand the intention of the Holy Spirit when he says, that Jerusalem was placed as it were on a lofty platform, that its dignity might be conspicuous on all sides. This is not said in praise of Jerusalem, but rather to its greatest disgrace, because whatever the Lord had conferred upon it ought to be taken into account, since they had so unworthily corrupted themselves and had polluted God’s glory as it were on purpose. As to its being said, that Jerusalem was in the midst of the nations, ( Psalms 74:12 ,) I do not take this so precisely as Jerome and most others. For they fancy that Jerusalem was the center of the earth, and he twists other places also into this sense: where God is said to have worked salvation to the midst of the earth, he explains it the very middle, as they say. But that is in my judgment puerile, because the Prophet simply means that Jerusalem was placed in the most celebrated part of the world: it had on all sides the most noble nations and very rich, as is well known, and was not far distant from the Mediterranean Sea: on one side it was opposite to Asia Minor: then it had Egypt for a neighbor, and Babylon on the north. This is the genuine sense of the Prophet, that Jerusalem was endued with remarkable nobility among other nations, as if God had placed it in the highest rank. There is no city which has not nations and lands round it, but God here names lands and nations par excellence, not any whatsoever, but those only which excelled in fruitfulness, in opulence, and all advantages. And the demonstrative pronoun is emphatic when he says, This is Jerusalem: for he extols the city with magnificent praises, that its ingratitude may appear the greater — hence it was placed in the midst of the nations and of countries round about it: because it was surrounded by many opulent regions, and there the grace of God was chiefly displayed, as if it were the most beautiful part of a theater, which attracted all eyes towards it, and moved all minds to admiration. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-5

Source

이제 하나님은 왜 그 거룩한 도시에 그렇게 심하고 가혹하게 행동하기로 결심하셨는지 이유를 보여주신다. 그분이 도시를 장식하신 은혜가 클수록, 그들의 배은망덕이 더 기초하고 더 비열했다. 따라서 하나님은 자신의 은혜를 예루살렘에 대해 말씀하시면서도, 그것을 꾸짖기 위해 그렇게 하신다. 그가 예루살렘을 마치 높은 단상에 놓은 것처럼 묘사할 때, 그것의 위엄이 사방에서 두드러질 수 있도록, 이것은 예루살렘을 찬양하는 것이 아니라, 가장 큰 수치를 위한 것이다. 그들이 하나님으로부터 받은 모든 것이 고려되어야 하기 때문이다. 하나님이 그들의 오염으로 인해 분노하신다는 것을 알 수 있다.

이처럼 예루살렘이 민족들 가운데 있다는 것에 대해, 나는 대부분의 주석가들이 하는 것처럼 이것을 정확하게 받아들이지 않는다. 그들은 예루살렘이 지구의 중심이었다고 공상한다. 그러나 그것은 내 판단에는 유치하다. 왜냐하면 선지자는 단순히 예루살렘이 세계에서 가장 유명한 부분에 놓여 있었다는 것을 의미하기 때문이다. 그것은 모든 면에서 가장 고귀한 민족들과 가장 부유한 민족들을 가지고 있었다. 이것이 선지자의 진정한 의미이다. 즉 예루살렘은 다른 민족들 사이에서 탁월한 고귀함을 부여받았다는 것이다. 하나님이 가장 아름다운 극장의 가장 아름다운 부분에 그것을 배치하신 것처럼이다.

원주석

6절 카드 ↗

He now adds, My judgments are changed concerning the word מרה , mereh , I said that it signifies sometimes to change, but oftener to transgress or to reject, and there the sense suits very well, because the Jews were rebellious against the judgments of God even to impiety. But he enlarges upon their wickedness when he says, my statutes have been despised since they so addicted themselves to impiety. For if there had been any pretext of virtue, their fault might have been extenuated, but when they cast themselves into gross impiety, and thus despise God’s commandments, this is inexcusable. Let us learn from this passage, that unless we use God’s blessings with purity the charge of ingratitude will always lie against us: for whatever God bestows upon us, he sanctifies as well to our salvation as to the glory of his name. We are then sacrilegious when we corrupt those things which were destined for his glory; then are we utterly perverse when we convert to our destruction what God has appointed for our salvation. Now we must consider the ingratitude of Jerusalem as flagrant, because they rejected the commandments of God. When therefore God deposits among us the treasure of celestial doctrine, we must diligently take care that we do not turn aside to impiety, because there is no excuse for error when once we have been taught what is right, and that from the mouth of God himself. Then he declares the same sentiment in other words, and says, beyond all nations and all lands which were round about; by which sentence he signifies that the Jews; were worse than all the rest, because knowingly and willingly they had shaken off God’s yoke. Other nations had not conducted themselves better, for we know that the worship of God was then everywhere vitiated: but the impiety of the elect people was fouler, for they turned light into darkness, while the Gentiles wandered in darkness for they were blind, but the conduct of this people was different whom God had familiarly instructed. Since therefore the teaching of the law was conspicuous among the Jews, the Prophet deservedly says, that they were impious beyond all nations and countries Then he explains how they had either changed the judgment of God, or were themselves rebellious, because they had despised, says he, my judgments, and had not walked in my statutes First, he says, they had not fallen through ignorance but through pride and contempt; for when the will of God is made known to us, there is no place for ignorance. We do not sin lightly therefore, but our minds are necessarily infected with pride and contempt of God. Now he adds, that they did not walk in his precepts, by which words he signifies that the contempt just mentioned appeared openly, because in truth the fruit showed itself in their whole life. It follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-6

Source

그는 이제 덧붙인다. 내 규례들이 변경되었다는 것이다. 그는 그들의 사악함을 확대하면서 그들이 하나님의 계명들을 멸시하는 데 자신을 바쳤다고 말한다. 왜냐하면 덕의 어떤 가식이라도 있었다면, 그들의 과실이 경감될 수 있었을 것이기 때문이다. 그러나 그들이 완전한 불경으로 뛰어들고 하나님의 계명들을 멸시했을 때, 이것은 용서할 수 없다.

이 구절에서 우리는 우리가 하나님의 은혜를 순수함으로 사용하지 않는 한, 배은망덕의 비난이 항상 우리에게 부과될 것임을 배운다. 하나님이 우리에게 베푸시는 것은 무엇이든 그분이 우리의 구원과 그분의 이름의 영광을 위해 거룩하게 하신다. 그러므로 우리는 그분의 영광을 위해 정해진 것들을 부패시킬 때 신성 모독적이다. 그리고 우리가 하나님이 우리의 구원을 위해 정하신 것을 우리의 파멸을 위해 전환할 때 우리는 완전히 사악하다.

원주석

7절 카드 ↗

This verse is variously expounded on account of the word המנכם , hemenekem: for some read it jointly in one context, as if through being multiplied they did not worship God; as if he meant that they were luxurious through their opulence, as horses are restive through too much food and fatness. That passage of Moses has been marked: Israel, when highly fed, kicked; therefore they think that this place is like it, and so they combine it together: because thou hast been multiplied beyond. all Gentiles which were around thee, thou hast despised my judgments, for thou hast become blind and drunken by prosperity. ( Deuteronomy 32:15 .) But I do not approve of this sense, for it is clearly too forced. Others derive it from המה , hemeh, which signifies to be agitated or disturbed, and elicit this sense, because ye are tumultuous beyond all nations — -that is, because your lasciviousness and licentiousness surpass that of all people, whilst your eagerness has drawn you on as it were without a bridle. But I fear that explanation is far-fetched, and so I take it simply for to be multiplied, or multiplication; for machor may be either a noun or a verb, but in the same sense. At the same time, I do not refer this to the number and multitude of the people, nor even to the abundance of goods, as the majority do; for they say that the number of persons was multiplied, which does not suit the sense; if it be referred to wealth, it is indeed true that God had acted liberally towards that city, but I take it actively, that they have multiplied beyond all nations: and Jerome, in my opinion, has not rendered it badly by translating, “because ye have surpassed the nations,” yet he has departed from the proper sense of the word: so it will be better to retain the verb “multiply” or the noun “multiplication,” yet actively, because they had wantoned intemperately in their superstitions, so that they surpassed all nations in evil doing. On account then of your multiplying, or on account of your multiplication beyond all nations, that is, because ye were not content with moderate impiety, but heaped together all kinds of wickedness, so that your impiety has arrived at the highest pitch whence a curse follows it: but before he comes to that he confirms what he had said before, namely, because they had not walked in his statutes, and had not kept his judgments This, therefore, is the meaning of to multiply, because when the law was delivered to them they despised it, and imitated the wickedness of the nations and the countries around them. These sentences then agree, because beyond all the nations they had been rebellious in impiety against God, and then because they had multiplied beyond all nations and countries. Again the reason is to be observed, because they did not walk in God’s statutes For the Gentiles held no course, hence it is not surprising that they wandered in their own oblique direction. But a way had been shown to the Jews: the language of Moses was not in vain. ( Deuteronomy 30:19 .) I call heaven and earth to witness that I have set before you life and death: choose ye therefore life. Since then God had thus laid down the doctrine of salvation for the Jews, he was the more indignant at their insolence and baseness in not walking according to his statutes. Life then had been set before them, as Moses says; it remained for them to walk therein, which the Gentiles could not do. Now he adds, and according to the judgments of the Gentiles which are round about you Here the Prophet seems to blame what otherwise and in many places is praised. For the Jews ought to be separate from the Gentiles, so that they might worship God in purity, and the Prophets often expostulate with them because they followed the judgments or statutes of the Gentiles. On these words I have said nothing, because they occur often, and it has been already shown in many places why God calls his judgments laws. Some distinguish between judgments and statutes, because judgments belong to mortals, and statutes to ceremonies. But this distinction is not everywhere observed. But God, in very many places, commends the precepts of his law, since he shows that nothing necessary to a complete system of teaching was omitted. But. this name is sometimes transferred to perverse rites and vicious superstitions, so that to walk in the judgments of the Gentiles, is to corrupt oneself with their perverse morals. As I have said already, the Jews were often condemned by the Prophets because they gave themselves up to the corruptions of the Gentiles. Here, therefore, the Prophet says, that they had not done according to the judgments of the Gentiles But he understands that in this particular, also, they had surpassed the madness of the Gentiles, because they had not embraced the law of God so as to remain constantly in obedience to it. For we saw in the second chapter of Jeremiah, ( Jeremiah 2:10 ,) that the Gentiles were obstinate in their madness. Although that was not praiseworthy, yet God deservedly blames his people because they held him in less honor than the Gentiles did their idols. For we know how obstinately the nations were fixed in their superstitions, for they did not change their religion except by some violent impulse, just as if heaven and earth were shaken together. Since, therefore, the religion of each was firm and fixed, God accuses the Jews of trifling deservedly, because they inclined towards the errors and madness of the heathen. This, therefore, is Ezekiel’s meaning when he says, the Jews had not done according to the statutes of the Gentiles: as if he had said, they should have looked at the Gentiles, and as they saw them obstinately worshipping idols, so they should have persisted in my law and in pure worship. But while the obstinacy of the Gentiles was so great that they could not be torn away from their own superstition, my people, says he, have perfidiously declined from me and my law by rash impulse, and without necessity

Pericope (part_of)

절 (explains)

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이 구절은 그들이 하나님에 대해 너무나 많이 증가했고, 그리고 주변의 모든 민족들과 나라들을 능가했기 때문에 저주가 그들을 따른다고 표현되어 있다. 어떤 이들은 다음을 합쳐서 말한다. "증가함으로 인해 너희가 하나님을 경배하지 않았다"고 한다. 마치 부유함으로 인해 그들이 방자해졌다는 것처럼이다. 지나치게 먹은 것으로 인해 말들이 난폭해지듯이. 그러나 나는 이것을 수를 증가시킨 것 즉 능가함으로 취한다. 따라서 그들은 모든 민족들보다 더 많이 악을 행했다는 것이다. 저주가 그들을 따른다. 왜냐하면 율법이 그들에게 전달되었을 때 그들은 그것을 멸시했고, 민족들의 악함을 모방했기 때문이다.

원주석

8절 카드 ↗

Now follows the threat, that God was prepared to take vengeance. Behold, I, even, I, am against you The particle גם , gam, “even,” is used as we in French say, yea, even: I, even I. We now see that the repetition is emphatic, as if God asserted a horrible destruction to be hanging over the Jews. For he wishes to inspire them with fear, since he assures them that he will prove an avenger. Though I do not receive Jerome’s comment, for he says, that angels and other ministers of God’s wrath are excluded, because God determined to destroy the Jews by himself. This we know to be false, for he made use of the Assyrians and Chaldeans. Since then those people were his scourges, it follows, that angels and men are not excluded when God pronounces himself an avenger. But he increases the weight of the punishment when he says, I, even I, am he with whom thou shalt have to do Now he adds, I will execute judgments, by which word jurisdiction, as they call it, is intended. What Jerome and those interpreters who follow him affirm is not correct, that by this name God’s justice is asserted, as if he meant, that he would not be cruel in exacting punishment, nor yet unjust nor too rigid. For to execute judgment means merely to exercise jurisdiction, and an earthly judge is said to exercise justice when he sits on his tribunal, even if he perverts justice and equity. This, indeed, cannot be the case with God, although the word allows of it. Besides, there is a suitable antithesis between the doctrinal judgments and the actual ones; God complained that the Jews did not execute his judgments: now he threatens that he himself would execute them, because he will vindicate his law by punishments. The sum of the whole is that he will execute judgments in the midst of Jerusalem, because he will ascend a tribunal and compel the wicked to plead their cause, and to render an account of their life. God, therefore, then executed his judgments when he manifested his vengeance by means of the Chaldeans, and so famine was a part of his punishment, as well as the sword and the pestilence. For while he delays, he seems to have ceased from his duty, and then the impious indulge themselves as if he had forgotten to execute judgment. Therefore, in opposition to this, he denounces that he would execute judgments: as if he had said, I will appear as judge although you think me asleep. For he says, he will execute judgments in the midst of Jerusalem, before the eyes of the Gentiles, by which assertion he means, that their punishments would be remarkable, and such as might be easily considered by all the nations: for we know that the Gentiles were then blind, for they thought that good and evil happened by chance. But God affirms, that his judgments will be so manifest that the blind will be, as it were, eye-witnesses. Now it follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-8

Source

이제 위협이 따른다. 하나님은 심판을 취할 준비가 되어 있으셨다. "보라, 나 곧 내가 너를 대적한다." 접속사 "곧" 혹은 "심지어"가 강조적으로 사용된다. 마치 하나님이 유대인들에게 무서운 파괴가 임박해 있음을 단언하시는 것처럼이다. 그분이 그들의 복수자임을 확신시키기를 원하셔서 그들에게 두려움을 불러일으키신다.

그는 덧붙이기를, 내가 심판들을 집행하겠다고 한다. 어기서 사법 관할을 의도한다. 재판관이 자신의 재판 자리에 앉을 때 정의를 집행한다고 말해지기 때문이다. 심판에서 하나님의 정의를 단언하는 것이 아니라 단순히 사법권의 행사를 말한다. 교리적인 심판들과 실제 심판들 사이에 적절한 대조가 있다. 하나님은 유대인들이 그의 심판들을 집행하지 않았다고 불평하셨다. 이제 그는 자신이 그것들을 집행할 것임을 위협하신다. 왜냐하면 그는 형벌로써 자신의 율법을 옹호할 것이기 때문이다.

원주석

9절 카드 ↗

Now God subjoins, that their punishment should be so severe that no similar example could be found in the world — I will do what I have not done, nor intended to do, that is, I will avenge your contempt of my law in a striking and unexpected manner; for God sometimes so chastises men as not to exceed the ordinary method. But because punishments seem vile and contemptible when they are so common, God is compelled to surpass the ordinary measure, and to punish the wicked signally and portentously, as he says by Moses. ( Deuteronomy 28:46 .) When therefore he now says, that he would do what he had not done before, and what he would not do again, he signifies a horrible vengeance, which has no similar example. It means nothing else than what, we have quoted from Moses, that the vengeance would be signal and portentous. Interpreters take this metaphorically, but this view cannot be admitted, because in their opinion no history has recorded its fulfillment; hence they fly to allegory and metaphor. But first of all, we know what Josephus says, that mothers were so ravenous that they slew their children and fed upon them, although here a previous siege is referred to, in which God signifies that he would cause fathers to devour their children: I confess it; but even if we receive what they wish, it was not done then; hence Jeremiah is mistaken when he says, that miserable women cooked their children for food. ( Lamentations 4:10 .) Surely this is a sufficient witness; for to say that we never find that this actually happened is to reject the testimony of Jeremiah. Besides, God had threatened that very thing by Moses; nor can the passage be eluded, because there is weight in the words — “Men delicate among you, and those accustomed to luxuries,” says he, “shall eat their own children; a man shall envy the wife of his bosom, so that he shall not suffer her to enjoy that nefarious food with him. Then by stealth shall he consume and devour the flesh of his son, so that he shall distribute no part of it to another.” ( Deuteronomy 28:54 .) When Moses uses this language he certainly does not mean that there shall be intestine dissensions, so that disciples shall rise up against their masters, and masters oppress their disciples, as Jerome fancies. But it is necessary to take the words as they sound, namely, that God would not be content with common and customary punishments when the Jews had arrived at the very last pitch of impiety and wickedness, since he blames them so severely. Hence Ezekiel now threatens this; nor is it surprising that the Prophets took such forms of expression from Moses, since they used the language of Moses rather than a new one, that the people might not despise their prophesyings. Now, therefore, we must decide, that the Prophet uses these threatenings against the Jews literally. But if any one now object that what God says will not happen does often happen, a solution must be sought for. For we said that when the Jews were besieged by Titus, such a ravenousness attacked certain women, that they fed by stealth on their own children. But God pronounces that he never would do this again I reply that this kind of vengeance is not to be restricted to one day, so that God should not often punish the Jews in a similar manner. But we do not read that this was done, except by the Jews, for although this cruelty is related in tragedies — that children were used as food by their parents, yet this barbarity nowhere existed, that a father knowingly and willingly ate his own son; hence this was peculiar to the Jews. And that God had once executed this vengeance on them by means of the Chaldeans, is no obstacle to his again inflicting the same punishment, when he wished to take vengeance on the extreme rebellion of the people. For although in Ezekiel’s time all things were very corrupt, yet we know that when the Son of God was rejected, the Jews cut off from themselves all hope of restoration to the mercy of God. It is not surprising, then, if again he had suffered sons to be devoured by their fathers, as he now threatens that fathers should be so rabid as not even to spare their own bowels. I know not why Jerome invented this difference, which is altogether futile. For he says, that when a thing is honorable and becoming it should be ascribed to God, but when the thing itself is base, God averts the infamy from himself. For when this wonder is treated of here, God does not say I will cause the people to eat their sons, but he says, fathers shall eat their sons, and sons their fathers. But there is nothing solid in this comment, because the cruelty which the Chaldeans exercised towards the Jews certainly was not either honorable or becoming, and yet God ascribes to himself whatever the Chaldeans did. Again, what was baser than the incest of Absalom, in debauching his father’s wives? and even that was not sufficient, but he wished the whole people, at the sound of a trumpet, to be witnesses of his crime; and yet what does God say? “I will do this before the sun,” says he. ( 2 Samuel 12:12 , and 2 Samuel 16:21 .) We see, then, that this man was not familiar with the Scriptures, and yet that he offered his comments too hastily. There was, indeed, no true religion in the man, and it is not without cause that I admonish you; for there is danger lest many be deceived, if they were not admonished that his genius was full of ostentation and arrogance. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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이제 하나님은 그들의 형벌이 세상에서 유사한 예를 찾을 수 없을 만큼 심해야 함을 덧붙이신다. "내가 하지 않고 다시는 하지 않을 일을 하겠다." 이 구절은 어떤 이들이 은유적으로 이해하는데, 그들의 의견에서는 역사가 그 성취를 기록하지 않기 때문이다. 따라서 그들은 알레고리와 은유로 도망친다.

그러나 첫째로, 우리는 요세푸스가 말하는 것을 안다. 어머니들이 너무 굶주려서 자신의 자녀를 죽이고 먹었다고. 그리고 예레미야는 비참한 여성들이 자신의 자녀들을 음식을 위해 요리했다고 말한다. 확실히 이것은 충분한 증인이다. 또한 하나님이 모세로 이것을 매우 협박하셨다. 따라서 에스겔이 이제 이것을 위협할 때, 그는 단어가 소리하는 대로 받아들여져야 한다.

원주석

10절 카드 ↗

He says, then, fathers shall eat their sons in the midst of you, and this was certainly fulfilled: for Jeremiah speaks of women, but he comprehends men also. ( Lamentations 4:10 .) For he says that women are tender-hearted, he does not say mothers merely, but that they were humane beyond others; but we know that maternal affection is more tender. But when mothers and those tender ones devour their children, that was the final portent. Now he adds, I will execute, therefore, (for the copula here ought to be resolved into the expletive particle,) judgments against thee That is, in this manner I will really show myself a judge, and I will scatter all thy remnants unto all winds. H e signifies that there should be such dispersion, that no body or name of the people should remain. But that hope might cherish and sustain the Jews, if any name and body of the people had been left. But when God pronounces that they should be offscourings to be scattered to every wind, he takes away all hope of restoration for the present at least. We know that there was a certain number left, but such destruction was necessarily threatened before God gave any hope of his mercy. When he says, to any wind, he signifies in any quarter whatever. For as one or another wind blows so the dust is carried, and the offscourings are dispersed in all directions. It follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-10

Source

그는 말하기를, 아버지들이 너희 가운데서 그 자녀들을 먹겠다고 한다. 그리고 이것은 분명히 성취되었다. 예레미야가 여자들에 대해 말하지만, 남자들도 포함한다. 그는 여자들이 마음이 연하다고 말하지만, 단지 어머니들만이 아니라 다른 이들보다 더 인도적인 이들이라고 한다. 그러나 어머니들과 그 부드러운 이들이 자신의 자녀들을 먹을 때, 이것이 마지막 징조였다. 이제 하나님이 덧붙이기를, 나는 너를 흩어서 남은 자들을 모든 바람으로 흩어버리겠다고 하신다. 그는 사람들의 분산이 있어야 해서 아무 민족의 이름이나 몸도 남아있지 않을 것임을 의미하신다.

원주석

11절 카드 ↗

Here God again expresses more clearly why he was so eager to take vengeance namely, because the religion of the Jews was corrupt, and the Temple had been violated, as we shall see to-morrow. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-11

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여기서 하나님은 왜 그렇게 열심히 형벌을 취하기를 원하셨는지 더 명확하게 표현하신다. 유대인들의 종교가 부패되었고 성전이 더럽혀졌기 때문이다.

원주석

12절 카드 ↗

Now he explains without a figure what he had previously proposed figuratively. For he had been commanded to shave off the hairs of his head and of his beard with a razor, and to divide them so that the pestilence should consume one part, the sword another, and the famine a third. Now he repeats the same thing but in another manner. Hence God explains why he had offered a vision of this kind to his servant. But he shortens what we formerly saw, because he omits the fourth member; for he was commanded to take some portion and to hide it under his armpit, or in the hem of his garment: but here there is no mention of that part, and yet it was not spoken in vain, but God speaks in various manners, and that by his own right. Meanwhile, both the figure and its application agree, because God was consuming the whole people by either famine, pestilence, or the sword. What was said concerning the fourth part was not in vain, but it was not necessary to repeat it. To this end then the Prophet tended, since some were survivors it might seem that they were exempt from the common slaughter: that he might take away that hope, he said, that they also, or at least many of them, should perish by burning, so that they should light up a fire in the whole people of Israel. For it happened through the unconquerable obstinacy of the people, that the wretched exiles were more hated; those who had already spared them began afresh to rage against them with cruelty, because the name of the people became detestable among all men. Because, therefore, the remnant of the citizens who remained at Jerusalem perished, hence it happened that the burning penetrated to the ten tribes, and to those wretched exiles who were captives in remote lands. But now our Prophet is silent on this point. In the meanwhile, he comprehends whatever we saw before, although more briefly: only that explanation was wanting, which, although it was formerly useful, yet ought not of necessity to be repeated. A third part, therefore, shall die by pestilence, and shall perish by hunger in the midst of thee; then a third part shall perish by the sword around thee, and a third part shall be scattered towards every wind: although God claims this for himself, I will scatter, says he, the third part, and draw out the sword after them, so that they also shall perish in their dispersion. Now that dispersion is by itself miserable, but God pronounces that he would not be content with that moderate punishment until he utterly consumed them. It follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-12

Source

이제 그는 이전에 형상적으로 제안한 것을 형상 없이 설명하신다. 왜냐하면 그는 자신의 머리와 수염의 털을 면도기로 미는 명령을 받았으며, 전염병이 한 몫을 소비하고, 칼이 다른 것을 소비하고, 기근이 세 번째를 소비하도록 분배하라는 명령을 받았기 때문이다. 이제 그는 그것을 다른 방법으로 반복하신다. 따라서 하나님은 자신의 종에게 이 종류의 환상을 제공한 이유를 설명하신다. 그러나 그는 이전에 보았던 것을 줄이신다. 왜냐하면 그는 네 번째 구성원을 생략하기 때문이다. 왜냐하면 선지자는 일부를 취하여 팔 아래 또는 옷자락에 숨기도록 명령받았지만, 여기에는 그 부분에 대한 언급이 없다.

그 동안 형상과 그 적용이 일치한다. 왜냐하면 하나님이 전염병이나 기근이나 칼로 온 백성을 소모하시기 때문이다. 네 번째 부분에 관해 말씀하신 것은 헛되지 않았다. 그러나 그것을 반복할 필요가 없었다. 이것은 따라서 선지자의 의도이다. 일부 생존자들이 있었지만, 그들이 공통적인 학살에서 면제된 것처럼 보이므로, 그는 그들도 같은 방법으로 멸망하거나 혹은 적어도 이들 중 많은 이들이 불에 타서 이스라엘의 모든 백성에게 불이 붙을 것이라고 말했다.

원주석

13절 카드 ↗

In this verse the Prophet only teaches what he had said before, but by way of confirmation, namely, that God’s vengeance would be horrible and unceasing until the destruction and extinction of the people. There are some who think that this was interposed that God might mitigate the rigor of his vengeance, and so this verse, according to them, contains a promise of pardon; but it is rather a threat. For what they assert — that God would cause his anger to cease — cannot stand. For it follows afterwards they shall know that I Jehovah have said it, when I shall have filled up my wrath or anger against them And the context, as we shall afterwards see, will refute that comment. Let this, then, remain fixed, that the Prophet does not here promise the people any mitigation of their punishment, but goes on denouncing the vengeance which he formerly mentioned. First he says, it shall be filled up: כלה , keleh, signifies sometimes “to finish,” but also, “to be accomplished,” “to consume,” and also, “to be consumed.” In this place God signifies that there should be no end to the punishments until he was satisfied. The image is taken from men desirous of vengeance, whose eagerness does not cease till they satiate themselves with revenge. God, therefore, here likens himself to men when he speaks of the end or fulfillment of his anger. Now he adds, I will cause my fury to rest upon them, that is, my fury shall be, as it were, fixed upon them. For “rest” is not to be received here for “cease,” for wrath is said to rest when it has spent itself, but God wishes here to mark by his Prophet the perseverance or untiring course of his vengeance. My wrath, therefore, shall rest upon them, that is, it shall not remove or pass away; for God is said to withdraw his hand when he ceases to punish us, but here the rest of his wrath is its perpetual continuing. He adds, I will take comfort Here God transfers to himself what properly does not belong to him, for he does not delight himself after the manner of men when he takes vengeance on wickedness; but we know that God’s judgment cannot be comprehended, unless he puts on the character of man, and in some manner transforms himself. Hence he is said to receive comfort in the approbation of just judgment. For this comfort signifies, that God cannot bear the contempt of his law — then that the malice of man is so desperate, that the judge must at length appear in his own nature; not that he indulges in any passions, as is sufficiently known, but because we cannot otherwise conceive him to be a just judge, unless he declare himself pleased with vengeance, when he sees men so utterly abandoned and beside themselves, as not to be otherwise recalled to penitence. He afterwards adds, and they shall know that I Jehovah have spoken it Here God obliquely blames the stupidity of the people, because they not only despised all prophecies, but also proudly laughed at his threats. As often, then, as the Prophets declared the vengeance and judgments of God, they gave material for laughter to a perverse and impious people, and their obstinacy so blinded them that they did not think it was God who spoke; for they supposed that men only would be their adversaries, and hence their rage against the Prophets. For if they had thought that they had spoken by divine inspiration, they would never have dared to rise against them so madly; but because they thought that the Prophets uttered in public their own comments, therefore they strove with them in forgetfulness of God. The Jews, therefore, did not acknowledge him. But let us mark the source of their ignorance: they turned aside their senses from God of their own accord, as at this time many do not think that God speaks when his truth is openly shown from the Scriptures. Why do they not think so? because they are unwilling. Hence this blindness was voluntary and affected, so to speak, in the ancient people, since they imagined that the prophecies would be without effect. This is the reason why the Prophet says, then they shall know that I have spoken, because, as the proverb is, experience is the fool’s teacher; since, therefore, they rejected all threats, it came to pass that, by the teaching of calamity, they perceived too late that God was the speaker. And so there is an antithesis between experimental knowledge, and blindness which arises from an evil disposition and a contempt of God. For when he says, they shall know when he has fulfilled his wrath, that knowledge shall be too late and unfruitful. Lastly, God here pronounces, that he would inflict just punishment on their voluntary ignorance, from which the Jews should know, whether they would or not, that the prophecies against which they had closed their eyes had proceeded from himself alone. He says also, that he had spoken in his zeal, or jealousy, because the Prophets were thought to be very furious when they thundered so against the impious. God therefore here acquits those whom we know were commonly esteemed fanatics, and says that he spoke in his zeal, because the impious, when they wish to load the servants of God with envy, object that he is mild and merciful, and that it does not accord with his character to speak roughly and sharply. God therefore says that he also uses zeal, or anger, that the Jews might not think his Prophets carried away with inconsiderate zeal and fervor, since we know that they fell into that grievous error. It follows — return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-13

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이 구절에서 선지자는 이전에 말한 것을 확인의 방법으로만 가르친다. 즉 하나님의 심판이 무서울 것이고 백성의 파괴와 소멸까지 끊이지 않을 것이다. 어떤 이들은 이것이 하나님이 자신의 진노의 엄격함을 완화시키기 위해 삽입되었다고 생각한다. 따라서 이 구절이 그들에 따르면 용서의 약속을 담고 있다. 그러나 그것은 오히려 위협이다.

먼저 그는 그것이 성취될 것이라고 말한다. 하나님은 그들이 만족할 때까지 형벌에 끝이 없을 것임을 의미하신다. 형상은 복수를 원하는 사람들에게서 취해졌는데, 그들의 열망이 복수로 만족되기 전까지는 멈추지 않는다. 따라서 하나님은 여기서 자신의 진노의 보존이나 끈질긴 과정을 선지자로 하여금 표시하게 하신다. 이제 그는 덧붙이기를, 나는 나의 격분을 그들 위에 쉬게 할 것이라고 한다. 즉 내 격분이 마치 그것들 위에 고정되는 것처럼 말이다. 하나님은 우리를 형벌하는 것을 멈추실 때 자신의 손을 거두신다고 말씀하지만, 여기서 그의 진노의 쉼은 그 영구적인 지속이다. 그는 덧붙이기를, 내가 위로를 받겠다고 한다. 여기서 하나님은 복수에 기뻐하는 사람들의 방식대로 자신에게 마땅하지 않은 것을 전가하신다. 그러나 우리는 하나님의 심판이 인간의 성격을 입고 어떤 면에서 자신을 변형하지 않으면 이해될 수 없다는 것을 안다. 따라서 그는 사람들이 너무 완전히 버림받아 달리 참회로 소환될 수 없을 때, 복수에 기뻐한다고 말씀하셔서 그분이 공의로운 재판관임을 선포하신다. 그는 덧붙이기를, 그들이 내 여호와가 말했다는 것을 알리라고 한다.

원주석

14절 카드 ↗

He explains what we saw before more at length, whence also we understand that in the next verse God had not softened his anger, but proclaimed the ultimate destruction of the nation. He says therefore, that the Jews shall be desolate, as they translate it: it also signifies dryness, and hence is the name for a desert. But it suits this place to say, the Jews shall be laid waste, and a reproach among the nations: for they were formerly a celebrated nation: God had ennobled them with remarkable gifts, so that they excelled in dignity in the sight of all the nations. Now he says, they should be like a vast desert, and in utter ruin, and a reproach; and not only is this rumor spread abroad, but all travelers through that land are witnesses of this reproach. But in the next verse this is followed out more at length. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-14

Source

그는 이전에 본 것을 더 자세히 설명하며, 이것에서 우리는 다음 구절에서 하나님이 자신의 진노를 완화시키지 않으셨다는 것을 이해한다. 그는 말하기를 유대인들이 황폐되어 나라들 가운데서 비웃음거리가 될 것이라고 한다. 왜냐하면 그들은 이전에 명성있는 나라였기 때문이다. 하나님이 그들에게 탁월한 선물들로 고귀하게 하셔서 그들이 모든 나라의 눈에 위엄에서 탁월했다. 이제 그는 그들이 넓은 사막처럼, 완전한 폐허처럼, 그리고 비웃음거리처럼 될 것이라고 말한다.

원주석

15절 카드 ↗

He further explains how the Jews should be devastated and become a reproach among the nations. Now, he does not speak of their dispersion, but uses two words for one idea: he puts חרפה , cherepheh, which signifies a reproach, and adds גדופה , gedopheh, which signifies a taunt and a mocking: but this could not take place without the slaughter of the people. Unless the profane heathen had some ground for it, there was no reason why they should utter their taunts and hissings against the Jews. Hence destruction and complete slaughter are comprehended under the words reproach and taunt, or laughing-stock. But this sentence belongs to the former verse: there it was said, I will make thee: here, thou shalt be Meanwhile the execution of God’s vengeance is marked; when, therefore, God reproaches us, we are compelled to lie under the power of his hand, because an attempt to resist him is vain. We shall wrestle, indeed, as the ungodly do, but unless we yield willingly, the violence of his power will crush us. Hence we must observe the context: I will make thee a reproach, and thou shalt be one, because God signifies that his threats should not be either empty or in vain. He adds, thou shalt be a correction: מוסר , moser, signifies discipline and instruction, but is often used for that correction which springs from a sense of God’s wrath. When, therefore, God chastises his people, if they repent, they are said to profit by his discipline, since they have learnt themselves to be sinners by the punishments which he has inflicted on them. But he says that the Jews should be a correction to the profane nations, because they should grow wise by their punishments; for while we apply examples to our use, this is a timely correction, since we do not wait till God strikes us; but when he takes vengeance on the despisers of his law at a distance, if we are moved by such examples, this is, as I said, correction in good time: for the Prophet now applies it to the nations, not without the disgrace of the elect people: as if he had said that their punishment would be so notorious that the very blind would recognize them, and tremble at the perception of their import. Afterwards he adds — in astonishment These words, indeed, do not seem sufficiently in agreement with the Jews being for a wonder and a correction; but the Prophet does not simply mean that those who perceived the judgment of God should be either stupid or docile, he only means that in God’s severity material would be proposed for all, as well of correction as of astonishment, so that they should be horrified when they saw God treating his elect people so harshly. For he adds, when I shall execute judgments on thee in wrath, and in fury, and in burnings of anger. He confirms what we saw before, namely, that God’s judgment would be remarkable, because he had so long borne with a reprobate people. Since he had so long borne their impiety, he broke forth at length in one impulse, and then exercised the formidable judgment of which he speaks. This is the reason why he says the nations shall be astonished when I execute my judgments upon thee. What, then, were these judgments? — in truth, anger, and burning, and furious rebukes. Here the Prophet seems verbose; but he could not be too much so, since the sluggishness of the people was so great that they were not moved by any prophecies. As we have formerly seen, he had been, doubtless, derided by those Jews in Chaldea, who as yet remained at home tranquil, as it were, in their nests. “Does he, the wretched exile, threaten us? let him be content with his own lot: since God has spared us, he seems to be stirred up to vex us by envy alone; but we have no reason to fear the envy of a captive and an exile.” Since, then, the Prophet knew that he was contemptible among the Jews, it was necessary to heap up such forms of speech, that his teaching might have more weight: nor does he look: at the Jews alone, but at those people also who had been dragged into the same exile; for he has to advise them, for the reasons which we have formerly explained. Now, therefore, we understand his meaning when he speaks concerning anger and burning, and adds, at the same time , burning rebukes He adds also, I Jehovah have spoken it: which he will repeat at the last verse of the chapter. And this confirmation is also very useful, because when both the Israelites and the Jews looked at a mortal and abject man, a captive and a slave of an impious people, they would doubtless have despised all his prophecies. Hence he sets God before them, by which he means that he was not the author of the threats, but spoke only from the mouth of God, as the organ of the Spirit. It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-15

Source

그는 유대인들이 어떻게 황폐되어 나라들 가운데서 비웃음거리가 될 것인지 더 설명한다. 이제 그는 그들의 분산에 대해 말하지 않고, 두 단어로 하나의 생각을 표현한다. 그는 비웃음과 독설의 단어를 동시에 사용한다. 이것은 백성의 학살 없이는 일어날 수 없었다. 불경한 이방인들이 근거 없이 유대인들에 대해 그들의 조롱과 쉿 소리를 낼 이유가 없을 것이기 때문이다. 따라서 파괴와 완전한 학살이 비웃음과 조롱의 말들 아래 포함된다. 그러나 이 문장은 이전 구절에 속한다. 거기서는 "나는 너를 그렇게 만들겠다"고 했고, 여기서는 "너는 그러한 자가 될 것이다"고 한다. 한편 하나님의 심판 집행이 표시된다. 하나님이 우리를 책망하실 때, 우리는 그의 손의 능력 아래 누울 수밖에 없다. 왜냐하면 그에게 저항하려는 시도가 헛되기 때문이다. 그는 또한 "너는 훈계가 될 것이다"고 덧붙인다.

원주석

16절 카드 ↗

He illustrates the sentiment which we have seen, but not after the manner of rhetoricians, who affect splendor and ornament of speech; but his only design was to penetrate the minds of the people, like stones or iron. This, then, is the reason why he uses such variety here, and adorns his teaching with various figures. For he now compares God to an archer, who points his arrows against them; but he speaks metaphorically concerning the arrows of God; for he calls them arrows of famine and evil, that is, deadly and death-bearing. Since, then, I shall hurl evil arrows against them, they shall cause their destruction, says he; that is, they shall not escape death, because they shall be struck with mortal wounds. A person might be struck by the blow of an arrow, and yet become convalescent; but God pronounces the arrows of which he speaks deadly, so that whoever is struck by them has no hope of safety left. Besides, by arrows of famine we may understand such barrenness of soil as flies, locusts, and other scourges of God — at one time scorching, at another mildew dries up the corn-field, now rains make the wheat rot, now heat burns it up, as many sources of corruption and pestilence as these are to the crops, so many are the arrows of God which transfix men’s hearts, and that too by a deadly wound. If so subtle an explanation does not please any one, he is at liberty to take it otherwise; yet if any one properly attends, he will confess that God darts his own arrows as often as he causes famine, or deprives men of sustenance. He adds, which shall become corruption He confirms what we said was denoted by the epithet הרעים , hergnim. He says, therefore, that these arrows would be destructive, because they should be for perdition and destruction. Another confirmation follows: which I will send, says he, against them to destroy them Here God distinctly affirms that he would dart forth those arrows, and repeats again what we saw before, and that, too, in the same verse. But we have taught you why the Prophet insists, in many words, on a matter by no means obscure. He adds, and I will multiply famine against them. Here he signifies that he was armed with different weapons, so that if men perceive themselves to have fallen, they may perceive that God has other hidden weapons, which he has not yet brought into use. By the word “ multiply ” the Prophet expresses what we have already seen, by means of arrows, for he uses the plural number, but the impious restrict as much as they can the power of God. “If God wills” they say, “he can indeed ruin the corn-fields with continual rain, he can also burn them up by too much heat, if we have escaped the frost and the hail, the storm, and the rain., and the drought, it will have already gone well with us.” Thus the impious harden themselves in their security. And why? because they restrict God’s arrows to a fixed and certain number. This is the reason why he says, I will multiply famine upon them; that is, when they think their yearly produce safe, because they have escaped drought, and rain, and mildew, and storm, and hail, I will find, says he, other modes unknown to them, by which I will bring famine upon them. And he expresses one manner of doing so — I will break the staff of bread, concerning which form of speaking we have spoken previously. I do not subscribe to their opinion who say, that the staff of bread is broken when God sends a deficiency of corn; for in the greatest plenty the staff of bread is broken, as we saw in Moses, when God takes away the nourishing quality of bread, and makes it vanish, ( Deuteronomy 8:3 ,) because man lives not by bread alone, but by that secret inspiration which God has implanted in the bread. Hence we may eat more than fourfold the usual quantity, and yet not be satisfied, as this form of speech often occurs with the Prophets, which they take from Moses. Thou shalt eat, and not be satisfied, say they. ( Leviticus 26:26 ; Isaiah 9:20 ; Ezekiel 7:0 ; Hosea 4:10 ; Micah 6:14 .) So also here the Prophet repeats what we saw in the last chapter — that God breaks the staff of bread, that is, takes away its nourishing quality, so that he who feeds upon it does not feel that he has recovered new rigor. It follows — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-5-16

Source

그는 전에 보았던 감정을 설명하지만, 수사학자들의 방법이 아닌 방법으로 한다. 그들은 담론의 화려함과 치장을 좋아하기 때문이다. 그러나 선지자의 유일한 설계는 돌이나 쇠처럼 사람들의 마음을 뚫는 것이었다. 이 이유로 그는 여기서 이런 다양성을 사용하고 다양한 형상으로 자신의 가르침을 장식한다. 이제 그는 하나님을 그들에 맞서 화살들을 겨누는 궁수에 비교한다. 하나님의 화살들에 대해 은유적으로 말한다. 그는 그것들을 기근의 화살이라 부르는데, 즉 죽음을 가져오는 화살이다. 따라서 내가 그들에게 악한 화살들을 쏘면, 그것들이 그들의 파멸을 일으킬 것이다. 즉 그들이 죽음에서 도망치지 못할 것이다. 왜냐하면 그들이 치명적인 상처들로 맞출 것이기 때문이다.

그는 덧붙이기를, 나는 그들에게 기근을 증가시키겠다고 한다. 여기서 그는 자신이 다른 무기들로 무장되어 있다고 의미한다. 불경한 자들이 가능한 한 하나님의 능력을 제한하기 때문이다. "만약 하나님이 원하신다면, 지속적인 비로 농작물들을 파멸시킬 수 있고, 과도한 열로 그것들을 불태울 수 있다. 우리가 서리와 우박, 폭풍, 비, 가뭄을 피했다면, 이미 우리에게 잘 된 것이다." 따라서 불경한 자들은 보안에서 그들 자신을 강하게 한다. 왜냐하면 그들이 하나님의 화살들을 고정되고 확실한 수로 제한하기 때문이다. 이것이 그가 그들에게 기근을 증가시키겠다고 말하는 이유이다. 즉 그들이 가뭄이나 비나 곰팡이나 폭풍이나 우박에서 피했기 때문에 연간 생산물이 안전하다고 생각할 때, 그는 그들에게 기근을 가져올 그들에게 알려지지 않은 다른 방법들을 찾을 것이다. 그리고 그는 빵의 지팡이를 꺾겠다고 표현한다.

원주석

17절 카드 ↗

Here God speaks generally concerning certain adversities — I will send evil upon them, he says, but immediately afterwards he adds the kind of evil, of which he had not yet spoken. Hence, under the name of evil he embraces all adversities, as if he had said that he intended to exact the penalty from the wicked, not in one or two ways only, but by those numberless troubles which surround us, and to which we are subject; so that there would be no bounds to his wrath, unless men should cease to provoke his anger. This is the reason, then, why he now speaks generally concerning evil; but as I have said he adds the kind of evil — An evil beast shall come upon thee, and so I will bereave thee Although only one form of evil is expressed, yet it is by no means doubtful that for the sake of example God mentions this, that they might understand that all injuries are in his hand. And these are numberless. If we look upwards, how many deaths hang over us from that direction? If we look at the earth, how many poisons? how many wild and fierce beasts, how many serpents, swords, pitfalls, stumbling-blocks, precipices, falls of houses, throwings of stones and darts? In short, we cannot stir a step without ten deaths meeting us. So God here speaks of wild beasts only for the purpose of showing that they were at hand, and that by them he would execute his judgments. Now, therefore, we understand why Ezekiel first spoke of the genus, and afterwards came to the species. And at length he adds, I will bereave or deprive them, namely, that he will deprive fathers of their sons, and sons of their fathers; and he will do that, not only by cruel and savage beasts, but by various other ways. Again he repeats — pestilence and blood shall pass over thee. He had not spoken of blood before, unless under the name of the sword, which he repeats again: but he heaps together, as I have said, various forms of speech, so that those should be at length awakened who had been too slow, and were afterwards turning themselves willingly away from all sense of the wrath of God. Hence he says, pestilence and blood shall pass through thee. Then, I will bring a sword, says he, upon thee When he spoke of blood, he really intended a sword, but, as I have already said, this did not cause either the Israelites or Jews instantly to tremble at such threats. What, therefore, was in itself sufficiently clear and easy, ought to be impressed in various ways. With this view he adds again , I Jehovah have spoken For he turns away the Jews and Israelites from looking at himself, and shows them that he was not the author of the threats, but that he faithfully delivers what he had received from God’s hand, and what he was commanded to utter against them. return to ' Top of Page ' Ezekiel Ezk 4 Ezekiel Ezk Ezekiel Ezk 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 5". 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Pericope (part_of)

절 (explains)

bible-text/ezk-5-17

Source

여기서 하나님은 일반적으로 어떤 역경들에 대해 말씀하신다. "내가 그들에게 악을 보내겠다"고 하시지만 즉시 어떤 종류인지 덧붙이신다. 따라서 악이라는 이름 아래 그분은 모든 역경들을 포용하신다. 마치 "나는 하나 또는 두 가지 방법으로만 악인들에게서 형벌을 취하려는 것이 아니라, 우리를 둘러싸고 우리가 속한 저 무수히 많은 어려움들로 취하려 한다"고 말씀하시는 것처럼이다. 따라서 그분의 진노가 사람들이 그분의 진노를 자극하는 것을 멈출 때까지 경계가 없을 것이다. 그러나 내가 말한 것처럼, 그는 종류를 덧붙이신다. 악한 짐승들이 너에게 올 것이고, 내가 너를 자녀 잃게 할 것이다.

하나님이 오직 짐승들에 대해서만 말씀하시는 반면에, 그는 모든 해악들이 그분의 손에 있다는 것을 보여주기 위해 예로써 이것을 언급하신다. 하늘에서 우리에게 몇 개의 죽음들이 매달려 있는지 생각해보라. 그런 다음 마지막으로 그는 반복하신다. 전염병과 피가 네 위를 지날 것이라고. 이전에 피에 대해서는 칼이라는 이름 아래가 아니면 말씀하시지 않았지만, 그는 다시 반복하신다. 그러나 내가 이미 말한 것처럼, 그는 다양한 언어 형식들을 쌓아 올린다. 너무 느린 자들이 마침내 각성될 수 있도록 말이다. 그는 또한 덧붙이기를, 나 여호와가 말하였다고 한다. 왜냐하면 그는 유대인들과 이스라엘 사람들이 자신을 바라보는 것에서 돌이키게 하고, 그가 위협의 창시자가 아니라 하나님의 손에서 받은 것을 충실하게 전달하고 그들에게 말하도록 명령받은 것을 전달했음을 보여주기 때문이다.

원주석

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