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주석[칼빈] — 에스겔 6장 · 이스라엘 산 심판

요약
칼빈 주석 · 섹션 13개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

The Prophet now turns himself to the kingdom of Israel, since he had formerly spoken concerning the Jews alone. He says that he was divinely sent to the mountains of Israel. The first question may arise about the time; for the kingdom of Israel had been cut off, and the ten tribes dragged into exile- and the kingdom had come to an end in Ezekiel’s time. The time, therefore, does not seem to accord with the denunciation of the Prophet as to what had happened many years previously. But nothing will appear out of place, if we say that it was partly prophecy and partly doctrine, so that the Israelites might understand why they were driven out of their country, and dispersed among the nations. I say that God’s plans were partly explained to the exiles, that they might know why God had driven them to distant lands: for this punishment would not have been useful had not God convinced them of its cause. But although the kingdom had fallen, it is probable that some of the people were remaining: for the Assyrian did not carry off so many thousand men, and his kingdom would have been burdened by such a multitude. Doubtless he collected the flower of the people, and permitted the commonalty to remain there: for he sent from his own kingdom inhabitants for the deserted soil. But the change was great and ruinous to the king himself, and vexatious to all alike. Although, therefore, the kingdom did not exist any longer — nay, even the name of Israel was almost extinct, because there was no mass of people, and they dwelt in their country like foreigners and guests, yet there was still some portion of them left. Now, we collect from the words of the Prophet that they were obstinate, because they were not induced by either the exile of their brethren, or their own calamity, to leave their own superstitions, and embrace the true and pure worship of God. Since, therefore, this chastisement did not profit them, hence the Prophet is ordered to preach against them It is ascertained from the first chapter that Ezekiel received this command after the destruction of the kingdom of Israel, ( Ezekiel 1:1 ) for he said that he was divinely stirred up in the thirtieth year after the jubilee, and in the fifth year of the captivity of Jechoniah or Joachim. It is evident, therefore, that the Prophet spake against the land of Israel after the ten tribes had been dispersed. Hence we may elicit that there were still many people there, because it would have been difficult for the Assyrians to receive all the people, and those who remained alive in the country went on in their own abominations, so that it became necessary for some other judgment to be denounced against them, on which we are about to enter. Now, therefore, this principle is established, that the Prophet so treats the slaughter of the kingdom of Israel, that he predicts as about to come to pass what those left in the country by no means feared; for they were persuaded that. they were free from all dangers. But the Prophet shows that God’s wrath was not yet complete, but that their former calamities were only a prelude, and that heavier woes were at hand, because they had so hardened themselves against the power of God. The prophecy, too, has greater weight when the Prophet addressed the mountains than when his discourse was directed to men. So that Ezekiel is not ordered to exhort the Israelites to penitence, and to threaten them with the punishment which still remained, but he is ordered to turn his discourse to hills, and mountains, and valleys Thus God obliquely signifies, first, that the Israelites were deaf, and then unworthy of the trouble which Ezekiel would spend in teaching them. Thus the Prophet sent to Jeroboam did not design to address him, but turning to the altar — “O altar, altar,” says he, “thus saith Jehovah, Behold a son shall be born to the family of David, by name Josiah, and he shall slay upon thee the priests of the high places, and shall burn upon thee the bones of the dead.” ( 1 Kings 13:2 .) The king was burning incense on the altar, the prophet does not regard him, but as I have just said, directs his discourse to the altar: that was far more vehement than if he had reproved the king sharply. For that was no common reproof, to pass by the king as if he had been only the shadow of a man, and to admonish the dead altar concerning a future event: so also in this place: Son of man, set thy face against the mountains of Israel, and prophesy against them The Prophet might object that the mountains had no ears, and hence that it was only child’s play. But he understood God’s intention, and so obeyed cheerfully, because he saw the people despised and rejected by God because they were deaf and incurable, and meanwhile he knew that his labor would not be lost although he addressed the mountains. For we know that the earth was created for the use of man, and hence God proposes to us examples of his wrath in brutes, trees, the atmosphere, and the heavens, that we may know that admonitions belonging to us are engraven there, although in every other way God turns away his eyes and his face. This, therefore, is a sign of his wrath, when God shows his judgments on all sides, and yet is silent towards us, because we gather from this that we are unworthy of any trouble for our improvement, and this was doubtless the Prophet’s conclusion. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 이제 유다만이 아니라 이스라엘 왕국을 향해 돌아선다. 그는 하나님으로부터 이스라엘 산들을 향해 보내심을 받았다고 말한다. 먼저 시간과 관련한 질문이 제기될 수 있다. 이스라엘 왕국은 이미 멸망하고 열 지파가 포로로 끌려갔으며, 에스겔 시대에 이미 왕국은 끝났기 때문이다. 그러나 이것을 예언인 동시에 교훈으로 이해한다면, 즉 이스라엘 사람들이 왜 자기 땅에서 쫓겨나 이방 나라들에 흩어지게 되었는지를 깨닫게 하려 한 것으로 이해한다면, 아무런 모순이 없다.

하나님은 산들을 향해 말씀하라고 선지자에게 명하신다. 이것은 단순한 수사적 장치가 아니다. 이스라엘 사람들이 귀가 없어 들을 수 없기 때문이다. 또한 그들이 선지자가 수고를 기울일 가치도 없는 자들이기 때문이기도 하다. 이처럼 하나님은 이스라엘의 귀머거리 같음과 함께, 그들이 교훈을 받기에 합당하지 않음을 간접적으로 나타내신다. 예로부터 여로보암에게 보내진 선지자가 그에게 말하지 않고 제단을 향해 "제단아, 제단아!"라고 외쳤듯이, 이 경우도 그것보다 훨씬 강력한 책망이었다. 산들은 귀가 없지만, 하나님의 말씀은 그것들에게도 효력이 있었고, 결국 실제로 그 말씀대로 이루어졌다.

원주석

3절 카드 ↗

Now a clearer expression follows in the third verse: Thou shalt say, ye mountains of Israel, hear the word of the Lord. Here an audience is required of the mountains which they could not give, but that has respect to mankind, as I have just said. God, therefore, requires the mountains to listen, so that men may understand that an inanimate thing may be endued with sense, if their stupidity is considered. For at length God enforced his judgments against the mountains of Israel. Although, therefore, they could not hear the Prophet speaking, yet they took up his instruction, because it was efficacious in them, and God at length in reality proved that he had not spoken in vain. The event, therefore, openly made the mountains in some way attentive. Neither could they escape the judgment which had been openly denounced. Now he adds, Thus saith Jehovah to the mountains and the hills Ezekiel now addresses not mountains only, as he had been commanded: hence he seems to exceed the prescribed command, for he had been sent to mountains and hills only, but now he says , hear ye mountains, hear ye hills, hear ye valleys. But we said yesterday that prophets sometimes speak briefly, and sometimes explain more fully what they had uttered but shortly. God, therefore, at the beginning spoke only of mountains, but he doubtless comprehended valleys, and the flowing down of rivers, because the Prophet only explains what he had said in one word: hence he speaks to mountains and hills, and then to the pouring down of waters or torrents Jerome translates it rocks, and the Hebrews call whatever is violent אפיק , aphik, hence when there is any violent course they use this word; and so we may understand in this place either rocks or flowing down of waters or torrents, no matter which. But since he afterwards adds valleys, this explanation is to me probable, that the Prophet indeed understands either torrents or the rushing down of waters. Here we must also remark, that those parts are marked out where the Israelites had erected perverse and adulterous worship: for we know that mountains were filled with superstitions, and so also valleys, though the reason was different: for when they erected their altars on the mountains they thought themselves near God, but when they descended into the valleys, their rites were thus performed in shade and obscurity, and thus they thought themselves in this way hidden as it were in a sanctuary. It is sufficiently known that they exercised their idolatries in the mountains as well as the valleys. This, therefore, is the reason why the Prophet here shows that the whole land of Israel was polluted with defilement. Behold, says he, I bring a sword against you. Hence we infer that when the Prophet addresses the mountains, yet he speaks for the sake of man. For the sword could not injure the mountains: for one stone would break a hundred, nay a thousand swords, and yet remain entire. God, therefore, had threatened the mountains with slaughter in vain, nay, when mention is made of the sword, we know that death is understood: for the cause is put for the effect. Hence God addresses men indirectly, but when he directs his discourse to the mountains he shows that men themselves are deaf, and therefore turns away his face from them, and addresses mute elements and inanimate things: and I will destroy, says he, your lofty things He now explains what I have taught before, that mountains, and hills, and valleys, and descending waters are named, because perverse and impure worship flourished there. For by “lofty things,” the Spirit doubtless intends whatever the Israelites had mixed of their own imaginations to corrupt the worship of God. They properly call altars lofty, because they were erected in high and conspicuous places. But the species is here put for the genus. Meanwhile, God signifies that he so abominates all fictitious worship that he cannot bear the sight of the places. The stones indeed of which the altars were built we know to be harmless: for places are not polluted by idolatry of their own will; for as far as the world was created by God it always retains its own nature, but as far as man is concerned, the places themselves were polluted, and the contagion renders them hateful to God. Hence this is put for the detestation of idolatry. He continues the same sentiment, and first denounces that altars should be laid waste. Now it follows — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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세 번째 절에서 더 명확한 표현이 나온다. "이스라엘 산들아, 주의 말씀을 들으라." 여기서 산들에게 청중이 요구된다. 산들이 들을 수 없지만, 그것은 사람들을 위한 것이다. 하나님이 산들에게 들으라고 요구하심으로써, 사람들이 생명 없는 것도 감각을 받을 수 있음을 이해하게 하시고, 자신들의 완고함을 깨닫게 하신다.

선지자는 산들에게만 보내진 명령을 넘어서는 것처럼 보인다. 처음에는 산들에게만 명받았는데, 이제는 산들과 언덕들과 계곡들을 향해 말한다. 그러나 이것은 앞서 짤막하게 말한 것을 더 자세히 설명하는 것이다. 그 장소들이 구체적으로 지목된 까닭은, 이스라엘이 그 모든 곳에서 부패하고 우상숭배하는 예배를 드렸기 때문이다. 산들에서는 하나님께 가까이 있다는 생각으로 제단을 세웠고, 골짜기에서는 음지와 은밀함 때문에 제의를 행했다. 따라서 선지자는 이스라엘 전 국토가 더럽혀졌음을 보여준다.

원주석

4절 카드 ↗

Hence it appears how greatly obedience pleases God, and how true it is that it is better than sacrifices. ( 1 Samuel 15:22 ; 1 Kings 12:0 .) For it is certain that the Israelites extolled their own fictions exorbitantly, as if they were worshipping God correctly In the beginning, indeed, Jeroboam cunningly devised those new rites, that he might alienate the ten tribes from the family of David, and at length the error spread, so that they thought that God approved that impious worship. But we see that God abominates them. We should always hold this principle, that although men think that they obey God when they thrust in their own fictions, yet they produce no other effect than to provoke the wrath of God against them. This vengeance, therefore, had not been taken against altars, unless God had been greatly offended with the impious mixture. Your altars, therefore, shall come to ruin and destruction, and then your idols shall be destroyed. Here some understand the idols of the sun, as the noun is taken from heat, which is afterwards repeated: but this divination seems to be too contracted Hence I do not doubt that the idols are so called on account of the mad love with which the worshippers were seized: for throughout the Prophets they are said to be like adulterers, and our Prophet also uses the same language. Idols therefore may very properly derive their name from heat, because their superstitious worshippers inflame themselves with love, and like adulterers run after harlots, as we shall again see. He afterwards uses another word, when he says, I will lay prostrate your slain before your idols : for they call idols גלולים , gelolim, on account of their foulness, nay even filth. We see then in the first place that the fury with which the Israelites were inflamed is condemned by the Prophet, since they perverted the pure and lawful worship of God: then he reproves their enormity because they willingly remained in filth and defilement. But here also we are taught how mightily God is angry with all superstitions, when he not only cites mankind to his tribunal because they profane true piety, but is angry with external instruments — as stones and wood, and, as it were, involves these instruments of idolatry with their authors. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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이 절은 하나님의 순종이 제사보다 낫다는 사실을 분명히 보여준다. 여로보암이 처음에 새 의식들을 교묘히 고안한 것은 열 지파를 다윗 가문으로부터 떼어놓기 위함이었다. 그러나 그 오류가 퍼지면서 백성들은 하나님이 그 불경스러운 예배를 인정하신다고 생각하게 되었다.

우리는 이 원칙을 항상 굳게 잡아야 한다. 사람들이 자신의 고안물을 끼워 넣을 때 하나님께 순종한다고 생각하더라도, 그것은 하나님의 진노를 불러올 뿐이다. 그러므로 제단들이 황폐하게 되는 것은 하나님이 그 불경스러운 혼합에 크게 노하셨기 때문이다. 그런 다음 우상들이 파괴될 것이다. 히브리어에서 우상을 나타내는 이 단어는 열기와 관련이 있는데, 이는 숭배자들이 불타오르는 사랑으로 우상에게 달려갔기 때문이다. 선지자들이 종종 묘사하듯, 그들은 마치 간음자가 창녀를 쫓아가듯 우상을 뒤따랐다.

원주석

5절 카드 ↗

By these words the Prophet signifies that God’s wrath would be manifest, because he impresses certain marks by which it may be judged that the Israelites had provoked his anger; because they had departed from the pure and genuine order of the law. He says, therefore, I will place the carcases of the sons of Israel before their idols, when the carcases were so mingled with the idols, hence it appeared that God was greatly offended. For we know that it was detestable in all sacrifices that either human bones or carcases should be joined with the victims: so that the religion of the Israelites was openly condemned by this sign, so that unless they had been utterly blind, they would acknowledge all their worship to have been abominable. We understand, therefore, the design of God when he says, that he would cast the carcases of the sons of Israel before their idols: as if he had said, I will defile all your rites which seem to you sacred, and I will make them stink even before the unbelievers. But how? for the altar is polluted by contact with a carcase; but the carcases shall be cast there, that the contagion may spread to the altars. And I will sprinkle, says he, your bones around your altars Lastly, he signifies that he would profane those sacred rites which the Israelites had fabricated for themselves with their carcases: by which he understands that they would be doubly disgraced whilst they defiled by their pollutions what they had thought beautiful. The Prophets constantly proclaimed that these rites were folly and an abomination, but still those who were attached to those superstitions pleased themselves. When, therefore, God’s servants effected nothing by their sacred admonitions, at length a real and actual proof was added, when their altars were polluted, and that, too, with their own defilement. For in this God’s remarkable vengeance appeared, as I have formerly said. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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이 말씀으로 선지자는 하나님의 진노가 분명히 드러날 것임을 나타낸다. 죽은 자들의 시체가 우상들 앞에 놓인다는 것은, 이스라엘의 예배가 공개적으로 정죄되는 것이다. 눈이 멀지 않고서야 자신들의 예배가 가증한 것임을 깨달았을 것이다. 또한 뼈들이 제단들 둘레에 뿌려질 것이라고 한다. 이것은 이스라엘이 아름답다고 생각했던 것이 자신들의 더러움으로 인해 이중의 치욕을 당하게 됨을 의미한다.

원주석

6절 카드 ↗

In other words, the Prophet signifies that God would take vengeance on the superstitions of the ten tribes in all places; whence it is clear, that no corner was free from corruption. For, while he names all habitations, he means that they had defiled every habitable place. Wheresoever they dwelt they had erected their altars and strange worship, as another Prophet reproves them; according to the number of your cities were your Gods. ( Jeremiah 2:28 ; Jeremiah 11:13 .) He addresses the Jews there, but the meaning is the same. Hence the Prophet signifies, that it was not a single part only that was polluted with their idolatries, but their filth was spread abroad through the whole land wherever there were any inhabitants. In all your habitations, therefore, the cities shall be deserted When he threatens destruction and desolation to the cities, he means what I have just said, that those places were corrupted by impious superstitions. He adds, and thy high places shall be destroyed or made desolate. Here he explains himself more clearly, that the cities should be reduced to solitude, because their religion was corrupt, and the inhabitants were given up to their own fictions and idolatries. He adds therefore high places to cities, that he may point out the reason of the cities perishing. He adds, that they may be desolate or reduced to a desert: it is again the word חרב , chereb, and your altars may perish. He confirms the same doctrine, namely, that he was so hostile to the cities of Israel because they were all polluted with profane and strange altars. For, as we have said, God had chosen that land to himself, and so all its cities were dedicated to his glory. This, then, might move us to wonder why he threatened them with destruction; for we might readily answer this by saying his counsel was changed. But the Prophet shows, that although the cities themselves were pleasing to God, yet they were hated by him through the corruptions by which they were polluted. Hence he joins high places to altars. Hence a probable conjecture is elicited, that the Israelites did not sacrifice wherever they had erected high places. They had then their own high places when they worshipped false gods, and also their own altars. And since the worship of God was vitiated in both ways, the Prophet, as I have said, here joins them both. At length he adds, and your idols shall be broken up and cease, or be abolished. Again he uses that reproachful word which I have said is taken from the stench of dung. ( Luke 16:15 .) But it signifies that which is highly esteemed among men is abominated by God, especially when it is worshipped. And your idols, says he, shall be cut off. I have said that this word is derived from heat. It means, that the idols were the cause of their madness, since the Israelites were so corrupted with impure love that they deserted God and looked only at the idols: but he compares the zeal with which idolaters are maddened to impure and brutal lust. At length he adds, your works shall be destroyed. Here he uses a general name, and significantly points out the difference between the pure worship of God and all corruptions. There is no need of a long discussion if we desire to know how God is to be worshipped. For he rejects and excludes our works. If, therefore, we do not obtrude our works, but only follow what God demands, our worship will be pure, but if we add anything of our own, it is an abomination. We see, therefore, that useful instruction can be collected from one word, namely, that all worship is perverse and disapproved by God when men bring anything forward of themselves. For by works he does not here understand idols made of either wood, or stone, or brass, or gold, or silver, but it comprehends likewise whatever men have fashioned, and whatever can be ascribed to them, because they have not taken them from the mouth of God and the commands of his law. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 하나님이 열 지파의 온 곳에 있는 미신들에 대해 복수하실 것을 나타낸다. 이로써 어떤 구석도 부패에서 자유롭지 않았음이 분명해진다. 다른 선지자가 책망하듯, "너의 신들의 수가 네 성읍의 수와 같다"고 할 정도였다. 모든 거주지에서 성읍들이 황폐해질 것이고, 산당들이 파괴될 것이다. 이것은 이 성읍들이 불경스러운 미신으로 오염되었기 때문이다. 우상들이 끊길 것이다. 히브리어에서 우상을 나타내는 이 단어는 냄새로부터 파생되어 악취를 의미한다. 마지막으로 "너희 손으로 만든 것들이 망할 것이라"고 한다. 하나님이 어떻게 예배받으셔야 하는지를 알고자 할 때, 우리가 우리 자신의 것을 끼워 넣지 않고 하나님이 요구하시는 것만 따른다면 예배가 순수할 것이다. 그러나 우리 자신의 것을 더한다면 그것은 가증한 것이 된다.

원주석

7절 카드 ↗

Here the Prophet adds a small clause to his former threats, namely, that God would so consume the whole people with slaughter, that they would be compelled to acknowledge him as Jehovah. The slain, therefore , shall fall in the midst of thee, that is, the enemy shall arise who shall cause slaughter everywhere through the midst of the land. As to the phrase, I am Jehovah, it refers to the prophecy; for the Israelites did not openly deny God, but because they had no faith in the words of the Prophet, hence God appears and confirms and establishes the authority of the prophetic teaching, when he shows that an avenger was at hand if it was despised, as we know it was despised; and this he will soon explain a little more clearly. It follows now — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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여기서 선지자는 앞서의 위협에 작은 절을 덧붙인다. 곧 하나님이 온 백성을 살육으로 소멸시켜 그분이 주님이심을 인정하지 않을 수 없게 하실 것이라는 것이다. "살육 당한 자들이 네 가운데 쓰러질 것이라"는 말은 원수가 일어나 온 땅을 살육으로 가득 채울 것임을 의미한다. "나는 주님이라"는 표현은 예언에 관한 것이다. 이스라엘 사람들은 공개적으로 하나님을 부인하지는 않았지만, 선지자의 말씀을 믿지 않았으므로, 하나님은 예언적 가르침의 권위를 확립하고자 하신다.

원주석

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Yet here another promise is added, which may temper the bitterness of so sorrowful a prophecy. For hitherto God shows that he burns with indignation against the land of Israel, so that he determined to destroy it, since it was polluted everywhere, and at all corners. Nothing could therefore be hoped for, if Ezekiel had spoken precisely; therefore a promise is added in mitigation — I will leave a remnant, says he, that you may have some who escape the sword; that is, that some of you may survive. But how? God does not promise simple pardon, that he may leave the Israelites quiet and safe in the land, but he says that their safety shall be in exile. Hence therefore we collect that they were so depraved that they were unable to obtain pardon, because God says that his patience was their scorn and aversion. Although, therefore, he gives the Israelites some hope of favor, yet he also admonishes them that they could not obtain safety in any other way, except by a kind of death, namely exile. I will leave a remnant, says he, of you, who shall escape the sword; but how? whom shall the enemy have spared so that they do not change their place? nay, he says, when ye shall be dispersed among the Gentiles He promises them life, therefore, but a wretched one, because it was united with exile. But God’s favor cannot be sufficiently estimated from these words, unless what follows immediately is added. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-8

Source

그러나 여기에 또 다른 약속이 덧붙여지는데, 이것은 그토록 슬픈 예언의 쓴맛을 누그러뜨릴 수 있다. 지금까지 하나님은 이스라엘 땅에 대해 분노하셔서 사방이 더럽혀졌으니 멸망시키기로 작정하셨음을 나타내셨다. 그러므로 에스겔이 정확히 말했다면 아무 소망도 없었을 것이다. 그러므로 "나는 너희 중에서 남은 자들을 남겨두리라"는 약속이 덧붙여진다. 그러나 어떻게? 하나님은 이스라엘 사람들이 단순히 용서받아 땅에서 평안하고 안전하게 살 것을 약속하지 않으신다. 오히려 그들의 안전은 포로 생활 속에 있을 것이라고 하신다. 이것은 그들이 너무나 타락하여 다른 방법으로는 용서를 얻을 수 없음을 보여준다. 하나님은 이스라엘 사람들에게 어느 정도의 은혜를 주시지만, 죽음과 같은 포로 생활을 통해서만 안전을 얻을 수 있음을 알리신다.

원주석

9절 카드 ↗

I see that I cannot finish, and I think the time is advancing. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-9

Source

칼빈은 이 절을 상세히 다루기 위한 시간이 충분치 않음을 언급한다.

원주석

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He now mentions the fruit of their repentance, because the Israelites were beginning at length to attribute just honor to his prophecies. For we know that they trifled carelessly while the Prophets were threatening them. Because, therefore, they were in the habit of destroying confidence in all the servants of God, and of reducing as it were their truth to nothing, the Prophet says, that when they repented they would then perceive that God had not spoken in vain. While they were despising his threats, they did not perceive that they ought therefore to be considered despisers of God. For listening only to men, when they heard Jeremiah or Ezekiel, they thought that they were contending with them only, and could do so with impunity against mere mortals. God therefore, in opposition to this, testifies that he was the chief author. For as error springs from error, they proudly rejected whatever the Prophets said, when they treated it as frivolous and vain. God therefore says: They shall then know that I have not spoken in vain, when I bring upon them this evil This knowledge, which is produced by real dissatisfaction with self, is very useful. I have said that it is the fruit of repentance, but at the same time it profits the miserable, to humble themselves seriously before God, and to call to memory their own ingratitude: then they perceive what they had never admitted before, that God is trustworthy as well in his threats as in his promises. Hence it happens that they reverently embrace his word which they had formerly despised. He pronounced the same thing previously concerning the reprobate, who, as we have already said, feel God’s hand without producing fruit. But because he now speaks of those very few whose conversion he had previously praised, he doubtless comprehends the fear of God under recognition or perception of him. For if all God’s threats had been buried, the people could not be thought to have returned into the right way, nor could their conversion have any existence before God. We know that contempt is not free from impious sacrilege, which is now treated of. Therefore, that the sinner may submit himself sincerely to God, this acknowledgment is required, that he should weigh within himself how unworthily and wickedly he had formerly either repudiated or neglected the word of God. In the meantime the Prophet triumphs over the arrogance of those who had wantonly despised the teaching of all God’s servants, when he says, they shall feel (or acknowledge) that I Jehovah have not spoken in vain Since, therefore, the Prophet here depicts as in a painting their late repentance, let us learn to tremble in time at God’s threats. Although indeed God does not yet execute his vengeance upon us, yet let us be sure that he does not speak in vain, and let us be alarmed as soon as he shows any sign of his indignation. God indeed testifies that he would be propitious to the Israelites, although their repentance was tardy; but as far as we are concerned, let us repent in time, as I have already admonished, and as soon as God utters his threats, let it be to us just as if their execution were at hand. It follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-10

Source

이제 그는 회개의 열매를 언급한다. 이스라엘 사람들이 마침내 선지자들의 예언에 합당한 영예를 돌리기 시작할 것이기 때문이다. 우리는 그들이 하나님의 종들에 대한 신뢰를 모두 파괴하며, 마치 진리가 없는 것처럼 그들의 진실함을 무력화시키려 했음을 알고 있다. 그러므로 선지자는 그들이 회개할 때 선지자들에게 경고가 헛되지 않았음을 깨달을 것이라고 말한다.

참된 자기 혐오에서 생겨나는 이 지식은 매우 유익하다. 그들은 하나님이 위협에서도 약속에서도 신실하심을 깨달을 것이라고 하였다. 하나님은 여기서 불경스러운 자들에게도 같은 것을 말씀하셨다. 이는 회개를 찬양하신 것이므로, 하나님에 대한 두려움이 인식 아래 포함됨이 분명하다. 죄인이 하나님 앞에 진정으로 굴복하려면, 자신이 이전에 하나님의 말씀을 얼마나 부당하고 악하게 거부하거나 무시했는지를 마음속에서 헤아리는 이 인정이 필요하다.

원주석

11절 카드 ↗

This confirms what we have formerly seen concerning the slaughter of the ten tribes. The kingdom of Israel had been indeed afflicted, but because those remaining in their own country thought themselves free from further calamity, and gave themselves up to their idolatries more and more, it was on this account necessary that final destruction should be denounced against them. Since, then, words moved them but little, God adds a sign, according to his custom in obstinate cases. He orders the Prophet, by clapping of hands, and by extending his legs and feet, to show that the land was cursed. Divide, therefore, thy feet; for thus men are accustomed to do when they denounce anything gravely, or burn with indignation: they extend their legs in opposite directions; so I have rendered it verbally separate thy feet: the clapping of the hands has the same object. God wishes by this gesture that his word should be confirmed, not for the Prophets sake, but for the sake of the obstinacy of those who were deaf to all words, as we have said. Hence we truly comprehend how great was the stupidity of men, who, when God was thundering from heaven, yet remain secure, and do not cease to follow after their own desires: even when God inspires terror, they do nothing but laugh — this is monstrous. And yet we see it was an old disease, and I wish we of this day were free from what Ezekiel experienced. Lastly, it is just as if he had been commanded to bring the Israelites into his presence When, therefore, he was commanded to cry alas! or, oh! upon all the abominations of the house of Israel, there is no doubt that his gesture as well as his exclamation ought to be efficacious. The reason also is added — that all shall perish by sword, pestilence, and famine We have said that these three kinds of punishment are always proposed, not because God strikes the despisers of his law with pestilence, the sword, and famine only, but because this method is more known and more common. God has innumerable hidden methods of punishing transgressors; but since, as I have said, this scourge is more used, hence the Prophets more frequently mention it. The result is, that destruction to the kingdom of Israel was at hand, which they had never thought of; because God avenges the wickedness of his people not only by war, but by pestilence and famine. Sometimes by the figure, a part for the whole, it comprehends other punishments. And we know with how many miseries war is replete; for when once men begin to take up arms, the gate is opened to robberies and rapines, burnings, slaughters, debaucheries, and all violence; and in war all humanity and equity is buried. Then as to famine, we know that it usually renders men ravenous. But in pestilence the husband will desert the wife, every family is invaded by death, orphanhood afflicts one, and widowhood another. Since, therefore, these scourges of God draw with them infinite miseries, it is not to be wondered at if the Prophets use war, pestilence, and famine, for shortness, when they signify that those who provoke God too long shall perish. Now follows a clearer explanation — return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-11

Source

이 절은 열 지파의 살육에 대해 앞서 말한 것을 확증한다. 이스라엘 왕국은 고통을 받았지만, 자국에 남아 있던 자들이 더 이상의 재앙에서 자유로울 것이라고 생각하며 더욱 우상숭배에 빠졌다. 이런 이유로 최종적인 멸망이 그들에게 선포되어야 했다. 말로 그들을 움직이기 어려웠으므로, 하나님은 완고한 경우에 늘 하시듯이 표징을 더하신다. 그분은 손을 치고 발을 굴러 그 땅이 저주받았음을 보이라고 선지자에게 명하신다.

"아하"라고 외치는 것도 같은 목적이다. 이 몸짓과 탄식은 이스라엘 모든 가증한 것들로 인해 하나님의 말씀이 확증되는 것이다. 이유도 덧붙여진다. 곧 모두가 칼과 역병과 기근으로 망할 것이라는 것이다. 이 세 가지 종류의 징벌이 항상 제시되는 것은, 하나님이 법을 경멸하는 자들을 오직 이 세 가지로만 치신다는 것이 아니라, 이 채찍이 더 잘 알려져 있고 더 흔하기 때문이다. 하나님에게는 죄인들을 징벌하는 무수한 방법이 있지만, 이것들이 더 자주 언급된다.

원주석

12절 카드 ↗

Now the Prophet explains himself how the Israelites were to be destroyed by famine, the sword, and pestilence, namely, those who shall be far off shall die by pestilence; that is, after they think themselves hidden in secret places, so that no danger nor inconvenience can overtake them, they shall die there by pestilence. For when they were dragged into distant exile, they thought themselves altogether remote from all harm. But pestilence, he says, shall attack them although the sword shall cease. Then those who shall be at hand, that is, those who remain at home, the sword shall consume. Now the remnant, he says, who had been besieged and hemmed in, shall die by famine. And so he confirms what we formerly saw, that there should be no cause why the Israelites should sleep amidst their sins when God spared them: because if they do not all perish by the sword, God has other means of punishing them; for he has pestilence and famine in his hand, so that he can extinguish those who are far off, since pestilence will pursue them even there; then if any are left, they shall perish — even in the midst of peace — nevertheless, because God will destroy them by famine and want. Then he adds, I will fulfill my burning wrath against them: by which words God signifies that he had borne with that impious people thus far, but if at any time he pleased to exercise rigor, that he had not yet exacted sufficient punishment for their wickedness. Hence God blames them, though he had borne with them thus far, and although he had sometimes stricken them with his rods, yet he was not a rigid judge, but admonishes them as a father to return to the right way. But since they had so obstinately abused God’s forbearance, he here pronounces that his last act was approaching, and for this reason he speaks of the fulfilling of his burning anger: thus the Prophet turns away all envy from God, that the Israelites should not charge him with cruelty; thus he shows them that whatever evils they suffered were only a prelude to a horrible slaughter which was overhanging them, and which they still despised. It follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-12

Source

이제 선지자는 이스라엘 사람들이 기근과 칼과 역병으로 어떻게 멸망할 것인지를 설명한다. 멀리 있는 자들은 역병으로 죽을 것이다. 가까이 있는 자들은 칼이 삼킬 것이다. 포위되어 갇힌 자들은 기근으로 죽을 것이다. 이렇게 하여 이스라엘 사람들이 하나님이 그들을 용납하시는 동안 그들의 죄 속에서 잠자고 있을 아무런 이유가 없음을 확증한다. 하나님은 다른 방법들도 갖고 계시기 때문이다. 그런 다음 "나는 그들에게 내 분노를 다 쏟으리라"고 덧붙인다. 이 말씀으로 하나님은 그동안 이 불경스러운 백성을 참으셨지만, 만약 언젠가 엄격하게 행하시기를 원하신다면 아직 그들의 악에 대한 충분한 벌을 내리지 않으셨다는 것을 나타내신다.

원주석

13절 카드 ↗

Now he again announces that they shall know what they have long neglected. But here a different knowledge from the former seems to be marked; for he has lately said that they should so remember as to be ashamed, and acknowledge that the slaughters predicted by the Prophets had not been in vain: but here he mentions nothing of this kind, but only speaks of that experimental knowledge which is common to the ungodly. And, in truth, this doctrine seems to be extended promiscuously to all the commonalty. For although for the most part they did not profit by it, yet all perceived that God was a judge, because so clear and conspicuous was the proof of his vengeance, that they were compelled to feel, whether they would or not, that their punishment was just. We may perceive, then, that the Prophet intends the phrase — then ye shall know, etc., in a wide sense, because he addresses all the Israelites without exception, even those who should perish. For, we said, such was the character of that knowledge, that it only frightened them, and did not bend them to humility. And, truly, the words which follow show only the terrible vengeance of God, when they shall be slain, says he, that is, shall fall, near their idols But we have said that they would more clearly acknowledge the vengeance of God from this — that he rendered their false gods an object of ridicule. But, as I have said before, the Prophet uses an opprobrious name when speaking of idols. Since, therefore, they so fell near their idols, under the confidence and protection of which they thought that they would always be safe; and although the idols themselves were thus involved in the condemnation, this made God’s vengeance more manifest. And this is the reason, as I have before suggested, why the Prophet enters into these details. What follows is to the same purpose — by the circuit of all their altars This, then, was profanation of all altars, to be defiled by carcases being drawn over them, and then sprinkled with human blood. But he also points out the places where they worshipped false gods; for we have said that lofty places were chosen for them, but here he puts lofty hills, and then the tops of the mountains But as idol-worshippers heaped to themselves various and numerous games, when they were satiated with their high places, they had shady valleys, for their altars were under trees, where they offered incense. The Prophet therefore pronounces that there was no place which God did not condemn with infamy. When, therefore, he says that the incense had a pleasing smell, the opposite is doubtless intended, since this incense was foul before God: as when an immodest woman desires to please an adulterer, it moves the wrath of her husband, so here God silently complains that he was provoked by that foul incense with which the Israelites wished and desired to gratify their idols. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-6-13

Source

이제 그는 그들이 오래 무시해 온 것을 알게 될 것이라고 다시 선포한다. 그러나 여기서 앞서와는 다른 종류의 지식이 표시되는 것 같다. 여기서는 경건하지 않은 자들에게 공통되는 실험적인 지식에 대해서만 말하고 있다. 사실 이 가르침은 전 백성에게 무차별적으로 확대되는 것 같다. 왜냐하면 대부분이 유익을 얻지 못했을지라도, 모두가 하나님이 심판자이심을 인식했기 때문이다. 하나님의 복수의 증거가 너무 명확하고 분명하여 자신들의 형벌이 정당하다는 것을 느끼지 않을 수 없었다.

"그들이 우상들 가운데 쓰러질 것이라"고 말씀하신다. 즉, 그들이 항상 안전을 보장해 줄 것이라고 믿고 그 신뢰와 보호 아래에 있다고 생각했던 우상들 곁에서 죽을 것이다. 우상들이 심판에 함께 휘말리게 되므로 하나님의 복수는 더욱 분명하게 드러난다. 이것이 선지자가 이 세부 사항들을 언급하는 이유이다. 또한 나무 아래에서 향을 피운 것을 언급한다. 간음하는 여인이 간부를 기쁘게 하려 할 때 그것이 남편의 진노를 자아내듯, 이스라엘이 그 냄새로 우상들을 기쁘게 하려 했던 그 부정한 향이 하나님을 진노케 했다.

원주석

14절 카드 ↗

Ezekiel pursues the same sentiment, but it is necessary to persist with more words in confirmation of his prophecy, because it was somewhat difficult of belief, especially among men so secure, and who had been hardened against God by long habit. This is the reason, then, why he uses so many words about a thing in itself by no means obscure. Now he speaks concerning the extension of God’s hand, which is a Scriptural form of speech sufficiently familiar; for it is said that God extends his hand when he puts forth manifest examples of his wrath. But the phrase is taken from men, who, if they wish to accomplish anything great extend their arm. We know that God accomplishes all things by his nod alone, but because through our sluggishness we do not comprehend his judgment, the Scripture, in compassion to our rudeness represents his hand as extended. But he says, that he will place the land in devastation and stupor The two words, שממה , shemmeh, and שמה , shemeh, are different, though derived from the same root. שמה , shemeh, signifies to destroy and lay waste; also to wonder at: so that the explanation of some is not bad — I will place the land for a desolation and an astonishment. But because the comparison of a desert follows immediately, I willingly subscribe to the opinion of those who translate desolation or solitude, and vacancy or waste: for although these: two words are synonymous, as they say, yet the Prophet properly adds vacancy or solitude to waste, because he does not. inculcate the same thing too often, for the sake of explanation, but only that he may confirm what he otherwise knew would not be attended to by the Israelites. Some translate from the desert even to Diblathah; and there are some who think Riblatha should be read instead of Diblathah — and it may happen that an error has crept in, on account of the similarity of the letters ד and ר . But I do not think any change is needed: and besides, I reject as absurd, the explanation from the desert even to Diblathah or Riblatha. But מ is rather a mark of comparison: the land of Israel shall be reduced to desolation more than the desert of Diblathah. For how could the Prophet have said — from the desert even to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria beyond the land, for they think it was Antioch: hence the true sense, according to the Prophet’s intention, could not be elicited from this. But it is most suitable that the desert should be placed before the eyes of the Israelites, because it was not far from their country: Syria was between them and it, but since there was frequent intercourse, that desert was sufficiently known to them. Already had they passed through the desert when they passed into exile, and the difference in the aspect of the country would rather waken up their senses: for the whole of Syria is fertile, and Antioch has an excellent site, as geographers relate. Since, therefore, the Israelites had traversed a pleasant land, and one filled with all opulence, when they came to a desert vast and sorrowful, that appearance, as I have said, would stir them up the more. This, therefore, appears to me the reason why the Prophet says that the desert Diblathah was not so waste, or solitary, or dry, or squalid, as the land of Israel should become. He says, in all their habitations, that they may know that there would be no corner free from that devastation which he predicts: for it will often happen that some land is partially seized and spoiled, but here the Prophet comprehends all habitations. And they shall know, he says, that I am Jehovah: that is, they shall know that I have spoken by my Prophets. But God announces this with displeasure, because the Prophet’s authority ought to have been sacred and established among the people. For his calling was so marked out that they could not contend against him without being opposed to God. Hence Ezekiel is omitted here, and God comes forward, as if he had spoken himself. They shall know, therefore, he says, both my faithfulness and power. Besides this knowledge is extended to the reprobate who do not profit by God’s chastisements. Although, therefore, experience compels them to acknowledge God as a judge, yet they remain obstinate, as we shall soon see again and again. It follows — return to ' Top of Page ' Ezekiel Ezk 5 Ezekiel Ezk Ezekiel Ezk 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-6.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap

Pericope (part_of)

절 (explains)

bible-text/ezk-6-14

Source

에스겔은 같은 주제를 계속하지만, 완고하고 하나님에 대해 오랜 습관으로 굳어진 자들 사이에서 믿기 어려운 것이므로 더 많은 말로 예언을 확증할 필요가 있었다. 이것이 그가 그 자체로 전혀 불분명하지 않은 것에 대해 이렇게 많은 말을 사용하는 이유이다.

이제 그는 하나님의 손이 펴지는 것에 대해 말한다. 이것은 성경에서 충분히 친숙한 말씀 방식이다. 하나님이 자신의 진노의 분명한 예들을 나타낼 때 손을 펴신다고 한다. 이 표현은 사람들로부터 온 것이다. 인간이 큰 일을 성취하고자 할 때 팔을 뻗듯이, 하나님은 그 뜻대로 모든 것을 이루시지만, 우리의 게으름으로 인해 그분의 심판을 이해하지 못하기 때문에 성경은 우리의 무지함을 불쌍히 여겨 손이 펴졌다고 표현하는 것이다.

그가 땅을 황폐함과 공허함으로 만드실 것이라고 한다. 히브리어의 두 단어가 다른 의미를 가지지만 같은 뿌리에서 유래하였다. 하나는 황폐하게 하다는 뜻이고 다른 하나는 경탄하다는 뜻이기도 하다. 선지자는 황폐와 공허를 함께 사용함으로 같은 말을 반복하는 것이 아니라, 이스라엘이 듣지 않을 것을 알면서도 더욱 확증하려는 것이다. 또한 디블라 광야와의 비교를 통해, 이스라엘 땅이 그 광야보다 더 황폐해질 것임을 강조한다. 이스라엘 땅에 거주하는 모든 곳에서 이 황폐함이 예외 없이 임할 것이다. "그들이 나를 주님으로 알리라"는 것은, 선지자들이 말한 것이 헛되지 않고 성취될 것임을 알게 된다는 뜻이다.

원주석

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