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주석[칼빈] — 에스겔 7장 · 임박한 종말 선언

요약
칼빈 주석 · 섹션 26개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

Ezekiel seems here too verbose; for he repeats the same sentiments almost in the same words. But the reason which I have brought forward must be marked, if God had only uttered his commands shortly, when the people were not only slow to believe but of a perverse disposition, his message had proved cold and ineffectual. With this design he uses, as we have seen, many words, and now repeats the same: he now changes his expression, because he ought by all means to stimulate that sloth, or rather sluggishness, under which the people labored. Another thing to be noted is, that he came not once only by God’s command to preach to the people, but. that he was often sent to stir up their minds. For if he had included in one context what God had enjoined, the Israelites might for the time have thought of God’s judgment, but a prophecy once uttered would have easily escaped them. Besides, when Ezekiel testifies that he was sent by God, and afterwards returns and affirms that he brings new commands, this was more effectual to influence their minds. Now we see the meaning of the phrase, the word was given by Jehovah For this prophecy is distinguished from the former, and yet the matter is the same, without any difference, as it seems to weave in with the same discourse: this, indeed, is true, but he ought to be sent twice, that the people may understand that not once only, but twice and perpetually, what he heard from God’s mouth was to be repeated: since it was sufficiently clear, that God was anxious for their safety, since he never ceased to exhort them. Thus, therefore, says the Lord Jehovah concerning the land of Israel: an end is coming, an end upon the four corners of the land Here God seems to regard the moderate punishments which he had already inflicted on the kingdom of Israel. For we know that they often felt God’s hand, but when some relaxation was afforded them, they thought themselves escaped, so they forgot their wickedness and went on in it so carelessly that it was very clear that they despised God, unless when he oppressed them with his dreadful power. This seems the meaning of the word end, and it is emphatically repeated: an end is coming, an end upon the four corners of the land He puts, indeed, wings, but intends it metaphorically for four different regions. God, therefore, reproves the Israelites for their obstinacy, because though often chastised they did not cease to transgress, through not supposing that any thing more grievous could happen. He puts therefore the word end, as if he said, hitherto I have treated you moderately. And surely God had displayed a remarkable specimen of clemency in punishing the Israelites so lightly when he might utterly have cut them off. Since, therefore, he had so refrained himself in punishing, the sluggishness of the people was on that account the less tolerable, since they thought all was over as soon as God had withdrawn his hand. An end, says he, an end is come, that is, after this you must not hope for any moderation. I see there is no hope of repentance in you, and so I shall utterly consume you; and he adds, on the four corners of the land, as he had just said, in all your dwellings. Again, therefore, he teaches, that no part of the earth should be free from the slaughter which he predicts. It follows — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-1

Source

에스겔은 여기서 거의 같은 말로 같은 주제를 반복하므로 지나치게 많은 말을 하는 것처럼 보인다. 그러나 내가 제시한 이유를 주목해야 한다. 만약 하나님이 짧게만 명령하셨다면, 백성들이 느릴 뿐만 아니라 완고한 기질을 가졌으므로, 그 메시지는 차갑고 효력 없이 끝났을 것이다. 이런 이유로 그분은 많은 말씀을 사용하시며 이제 같은 것을 반복하신다. 또한 에스겔이 하나님의 명으로 백성에게 단 한 번만 나아간 것이 아니라 거듭 보내심을 받아 그들의 마음을 각성시킨 것도 주목해야 한다.

"따라서 주 하나님이 이스라엘 땅에 대해 이렇게 말씀하신다. 끝이 오고 있다. 끝이 땅의 사방 모서리에 임하고 있다." 하나님이 이스라엘 왕국에 이미 가하신 적당한 형벌들을 생각하시는 것 같다. 그들은 종종 하나님의 손을 느꼈지만, 어느 정도 완화가 주어지면 그들은 자신들이 빠져나온 것으로 생각하고 죄악을 기억하는 일 없이 너무나 부주의하게 나아갔다. 이것이 "끝"이라는 단어의 의미이며 강조하여 반복된다. 하나님은 이스라엘 사람들을 온화하게 대하셨으나 이제 그 끝이 임한다는 것이다. "사방 모서리에"라는 것은 날개를 뜻하는 말이지만 사방의 지역을 은유적으로 표현한 것으로, 땅의 어떤 부분도 이 심판에서 자유롭지 않음을 나타낸다.

원주석

3절 카드 ↗

He puts the word end a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished more than enough both by teaching and experience, were yet like brute animals, so that they always promised themselves something to fly to, and were not impressed with the fear with which the Prophet would strike them. They did not think that an end was really coming, but said, Oh! something will remain, some will escape; and this therefore was their pride. Hence the Prophet does not inculcate the same word in vain: now, says he, the end is come When he says the end has come, he signifies that the Israelites vainly and foolishly trusted in the future, because they had not yet experienced extreme rigor. God, as he had said, had been lenient with them as to punishment. What then did they do? When they perceived such forbearance in God they thought, that it would always be so. Hence the Prophet marks the difference between the past and future, as if he should say, that God’s vengeance as they had formerly known it, was moderate, but now nothing else remained but that God should utterly tear them up and consume them. Now, therefore, there is an end concerning thee He had spoken in the third person, but he was directing his discourse to the whole land of Israel, and he had said upon the four corners of the land, now, says he, the end cometh upon thee Then, I will send my indignation upon thee God indeed had given signs of his anger, but he had not been so severe that the Israelites ceased from flattering themselves. When, therefore, he speaks of his own indignation, he doubtless signifies that he was so offended that he would not restrain himself as he had formerly done. This too is the sense of what follows, I will judge thee according to thy ways. They had been judged formerly, but only in part; for God had given them time for repentance had they been curable: but now, when he compares their judgment with their sins, he means, that nothing was wanting to extreme severity. And he explains that more clearly at the end of the verse, I will put upon thee all thine abominations, that is, I will cast thine own burden upon thee. For although God had begun to exact just punishment. for their superstitions, yet they had not suffered a greater burden than they deserved. Hence God now pronounces that all their abominations should come upon their own heads, so that they should be utterly buried. It follows — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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Source

그는 "끝"이라는 말을 세 번째로 사용하며, 네 번째, 다섯 번째로도 반복한다. 이로써 그 불행한 자들이 충분히 넘치도록 가르침과 경험으로 훈계를 받았음에도 짐승 같아서 항상 도망칠 무언가가 있다고 스스로에게 약속하며 선지자가 치려 했던 두려움에 사로잡히지 않았음이 드러난다. 그들은 정말로 끝이 온다고 생각하지 않고 "오, 무언가 남아 있을 것이다. 누군가는 피할 것이다"라고 말했다.

"이제 너에 관한 끝이 왔다"고 하신다. 그분은 삼인칭으로 말하다가 이스라엘 온 땅을 향해 직접 전환하며 "이제 내가 네 위에 내 분노를 부으리라"고 하신다. 하나님은 참으로 이스라엘에 분노의 표시를 주셨지만, 이스라엘 사람들이 자신들을 치켜세우는 일을 멈출 만큼 심하지는 않으셨다. 그러므로 자신의 분노를 말할 때, 그분은 전에 하셨던 것처럼 자신을 억제하지 않으실 것임을 나타내신다. "내가 네 길대로 너를 심판하리라"는 것도 그런 의미이다. 그들은 전에도 심판을 받았지만, 부분적으로만이었다. 이제 그분이 심판을 그들의 죄와 비교하실 때, 최고의 엄격함에 아무것도 부족함이 없을 것임을 의미한다.

원주석

4절 카드 ↗

In other words he confines his own sentence, that God will not spare them, nor will he be entreated. For when hypocrites hear the praises of God which are assigned to him in scripture, namely, that he is merciful and long-suffering, ( Numbers 14:18 ; Psalms 103:8 ,) they seize upon them and fabricate for themselves the material of foolish and perverse confidence. God here pronounces that his pity would not be accessible to the wicked, who do not cease to repel it far from them. And this is worthy of notice, because nothing is more natural than to be intoxicated with false hope when we hear that God is merciful, unless we know for what purpose he testifies this concerning himself, namely, that sinners may betake themselves to him, and may fearlessly call upon him, and implore his mercy, of which they have such remarkable testimony. But hypocrites always become worse, meanwhile they wish God to be propitious to them. Hence when he says, his eye will not spare, neither would he pity them, his intention must be observed, that. wicked and ungodly men should not think his clemency prepared for them against which they have previously shut the door. Because I will put thy ways upon thee — that is, I will cast thy wickedness against thee. We see then that the people’s sins were placed before them, and as it were lay there as long as God spared them. Now, therefore, he first signifies that they should have no cause of quarrel or complaint, because he will cast against them the iniquities which they had heaped upon him. Then also he silently accuses them of too much security, because they never could be brought to repentance, while God sustained and tolerated their sins. And thy abominations, he says, shall be in the midst of thee They were so from the first as far as their guilt was concerned, but God had not yet poured forth his anger. He says, therefore, thy abominations shall be in the midst of thee, because it should really appear that they were not obstinate against God without punishment. Again he repeats, ye shall know that I am Jehovah It is quite clear, that by their obstinacy they compelled God to speak thus, since they despised Ezekiel. But although they pretended to some piety, it cannot be doubted that they would despise God himself. Therefore he reproves their impiety so sharply, because they denied that God was God as often as they withdrew their confidence from the teaching of the holy man. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-4

Source

다른 말로 그는 자신의 판결이 확정되었음을 표명한다. 하나님이 그들을 용납하지도 불쌍히 여기지도 않으실 것이다. 위선자들은 하나님이 자비롭고 오래 참으신다는 성경의 찬양을 들을 때, 그것을 붙잡아 어리석고 잘못된 자신감의 재료로 삼는다. 하나님은 여기서 그의 동정이 그것을 멀리하는 악인들에게는 열려 있지 않을 것이라고 선포하신다. 이것은 주목할 만하다. 자신에 대해 이렇게 증언하시는 목적은 죄인들이 그분께 나아와 담대히 그분을 부르며 그의 자비를 구하도록 하기 위함이다. 그러나 위선자들은 항상 더 나빠지는데도 하나님이 그들에게 자비로우시기를 바란다. 그러므로 눈이 용납하지 않을 것이요 불쌍히 여기지도 않을 것이라고 말씀하실 때, 악하고 불경건한 자들이 하나님의 자비를 자신들을 위한 것으로 생각해서는 안 됨을 알아야 한다.

원주석

5절 카드 ↗

If we read אחת , acheth, or אחר , acher, the sense seems to me the same, an evil, another evil is come: that is, one evil is come from another, or one evil is come and an evil: that is, when one evil is come another will soon follow. Some explain it in way which seems to me harsh and unsatisfactory: one evil is come; this is so severe that at its first impulse it suffices for complete slaughter, so subtilely do they explain it. But it seems to me that the sense of the Prophet flows best thus, one evil shall come upon another — that is, there will be no cessation in God’s heaping evils upon evils until the very name of the whole people shall become extinct. And this appears to me to be said, that the Israelites should not after their manner suppose themselves safe, if God gives them a short respite. For when a slight intermission happens, the impious erect their crests, and keep up their spirits, and think that God is at peace with them. Since, therefore, any intermission is taken by hypocrites, as if they had made their peace with God, therefore the Prophet says, one evil shall come upon another It follow — return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-5

Source

어떤 이들이 "하나의 악, 또 다른 악이 왔다"고 번역하는 방식으로 읽는다. 즉, 하나의 악이 다른 것으로부터 오거나, 하나의 악이 왔고 또 다른 악이 오리라는 것이다. 선지자의 의미가 이렇게 가장 잘 흐른다. 즉, 하나의 악이 다른 위에 임할 것이다. 이스라엘 사람들이 어떤 자들이든지 하나님의 손에서 적절한 피난처가 있다고 생각해서는 안 됨을 분명히 하기 위해서다. 왜냐하면 하나님이 잠시 쉬어주실 때, 불경건한 자들은 뿔을 세우고 자신들이 하나님과 화평하게 되었다고 생각하기 때문이다.

원주석

6절 카드 ↗

The whole context has the same meaning, namely, that although the Israelites are deaf, yet they are compelled to attend to God’s continued threats. The Prophet therefore strikes their ears, because he was not immediately attended to, and again he speaks of the end: an end is come, says he, an end is come Here Ezekiel does not affect to use graceful figures of speech, but was rather compelled by necessity to use the repetitions which we see. For the end concerning which he speaks could with difficulty penetrate their minds, for they were always supposing that God could be appeased by various means. Since, therefore, they promised themselves something remaining behind, and put away from them what the Prophet taught about the end, he could not do otherwise than threaten often though he could scarcely persuade them. Hence an end is come, an end is come: it has been watchful against thee: behold it is come When he says it has watched, he signifies haste, not that God had suddenly revenged the wickedness of the ten tribes, but that he regards the torpor of those who indulged in a vain confidence and dream that God’s judgment is far distant. That diabolic proverb — “ Le terme vaut l’argent,” (149) is still common in the mouths of many, and such impiety has been rife in all ages. When therefore God suspends his judgments, the reprobate intemperately boast themselves as if they could continue in sin with impunity. For this reason the Prophet says, the end is watching — that is, hastening — because although God had delayed he would no longer refrain from destroying the Israelites. It follows — (149) Meaning — the duration of the sinful pleasure is worth the price paid for it. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-6

Source

전체 문맥은 같은 의미를 가진다. 즉, 이스라엘 사람들이 귀가 먹어있을지라도, 하나님의 지속적인 위협에 주의를 기울이지 않을 수 없다는 것이다. 그러므로 선지자는 곧바로 주의를 기울이지 않으므로 그들의 귀를 치며 다시 끝을 말한다. 에스겔은 여기서 우아한 수사를 사용하려는 것이 아니라, 우리가 보는 반복을 사용할 필요성에 의해 강요되었다. "끝이 왔다. 끝이 왔다. 그것이 너를 감시하였다. 보라, 그것이 왔다." 그분이 지켜보고 있다고 말할 때, 그분은 서두름을 나타내신다. 하나님이 갑자기 이스라엘의 죄악에 복수하신 것이 아니라, 헛된 자신감에 빠져 하나님의 심판이 멀리 있다고 꿈꾸는 자들의 게으름을 생각하신 것이다.

원주석

7절 카드 ↗

Now he uses another word. He says, the morning is come, though some translate kingdom, but erroneously. For although צפירה , tzephireh, is a turban sometimes, or a royal diadem, yet the Prophet’s language is distorted when they say that the kingdom was transferred, or taken over to the Babylonians. But the sentence flows best — the morning cometh By “the morning” he implies what he had said before, namely, the hastening of God’s vengeance. As, therefore, he said the end was watching, since God was hastening to take vengeance, so also he says, the morning is come to them, and then rouses them from that drowsiness in which they had grown torpid. We know that hypocrites commit all their sins as if no eye were upon them; as long as God is silent and at rest they revel without shame or fear. But the chosen remain faithful even in secret; but God’s word always shines before them, as Peter says — ye do well when ye attend to the Prophetic word, as a lamp shining in darkness. ( 2 Peter 1:19 .) Although the faithful may be surrounded by darkness, yet they direct their eye to the light of celestial doctrine, so that they are watchful, and are not children of the night and of darkness, as Paul says. ( 1 Thessalonians 5:4 .) But the impious are, as it were, immersed in darkness, and think they shall enjoy perpetual night. As the rising morning dispels the darkness of night, so also God’s judgment, on its sudden appearance, strikes the reprobate with unexpected terror, but too late. For this reason, then, the Prophet says, that morning is come to the Israelites, because they had promised themselves perpetual night, as if they were never to be called upon to render an account of their conduct. We see, therefore, that he alludes suitably to that torpor which was the cause of their obstinacy, when they thought themselves safe in their hiding-places. Hence he laughs at their perverse confidence, who promise themselves impunity because they are in night. For the morning, he says, will immediately seize upon you; hence morning is coming upon thee, O inhabitant of the land; afterwards, the time is come: עת , gneth, properly signifies all appointed or determined time. Hence the Prophet meant that the time had come which God had fixed beforehand for his judgment, and thus he takes away from the impious the material for pride, for they always suppose that God is as it were asleep when he does not attack them at the very first moment. He speaks, therefore, of an appointed time, as in other places the Prophets usually do, and frequently of the year of visitation. He signifies the same thing when he says, the day of tumult, or noise, is at hand. This member of the sentence answers to the former. He had said the end was watching; he had said that the judgment was hastening on: now simply and without figure he says, the day is at hand, קרוב , krob, a day, I say, of noise, and not the echo of the mountains, says he; that is, it shall not be an empty resounding, as when a. sound is produced among the mountains a concussion arises, and since the sounds which are uttered there, when taken up by the neighboring mountains, return to their own place, and thus a greater resounding occurs, called echo. The Prophet therefore says, that the clamor of which he speaks should not be an echo, that is, an empty resounding, because all should seriously cry out. Some think הד , hed, means “ acclamations ,” which is properly הידד , hided; it is, indeed, from the same root, but הר , her, is used in the same sense. But if this explanation seems better, the Prophet will allude to mountains, not lofty, but vine-bearing, as many were in the land of Israel. But the other explanation is preferable, namely, there shall be the sound of a tumult, not on account of the reverberation, as they say, but because every one should cry out, until sorrow and crying should abound on every side. It follows — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-7

Source

이제 그는 다른 단어를 사용한다. "아침이 왔다." 어떤 이들은 왕국이라고 번역하지만 잘못이다. 히브리어는 때로 왕관이나 왕의 면류관을 의미하지만, 왕국이 바벨론 사람들에게 옮겨졌다고 말하는 것은 선지자의 언어를 왜곡하는 것이다. "아침이 온다"는 것이 문장의 흐름에 가장 잘 맞는다. "아침"으로써 그는 앞서 말한 것, 즉 하나님의 복수가 서두른다는 것을 암시한다. 그분이 끝이 지켜보고 있다고 말하듯, 이스라엘 사람들이 빠져있는 졸음에서 그들을 깨우기 위해 아침이 왔다고 하신다.

위선자들이 모든 죄를 마치 아무 눈도 없는 것처럼 행함을 우리는 안다. 하나님이 침묵하시고 쉬시는 한 그들은 부끄럼 없이 방종한다. 그러나 선택된 자들은 항상 비밀 속에서도 신실하다. 하나님의 말씀이 항상 그들 앞에 빛난다. 베드로가 말하듯, 예언의 말씀에 주의를 기울이는 것은 어두운 곳에 빛나는 등불과 같다. 믿는 자들은 어둠에 둘러싸여 있어도 하늘의 교훈의 빛을 향해 눈을 돌리므로 깨어 있고 밤과 어둠의 자녀가 되지 않는다. 그러나 불경건한 자들은 말하자면 어둠 속에 잠겨, 마치 결코 심문받지 않을 것처럼 영원한 밤을 즐길 것이라고 생각한다. 아침이 갑자기 나타남으로 밤의 어둠을 몰아내듯, 하나님의 심판도 갑작스러운 출현으로 배척자들을 예기치 않은 공포로 치지만 너무 늦게 된다.

원주석

8절 카드 ↗

He repeats here almost the same words. We have explained the intention, namely, that the Israelites should be positively assured that God threatened not for the sake of frightening them, but because the execution of his wrath was prepared. Now, says he, I will shortly pour out my indignation He had said the day was at hand. This refers to the time; for it would be foolish to place together I will shortly pour out my indignation, against thee, and I will fulfill my indignation against thee; this fulfilling explains what he had formerly said concerning the end. For God had formerly executed his vengeance against the Israelites, but not completely. This completion, then, of God’s wrath prevails even as far as their ultimate destruction. Now I have explained those words — I will judge thee according to thy ways, and I will put upon thee all thine abominations return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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그분은 여기서 거의 같은 말들을 반복하신다. 그 의도를 설명했다. 이스라엘 사람들이 하나님이 단순히 그들을 겁주기 위해 위협하시는 것이 아니라, 그의 진노의 집행이 준비되었음을 확신해야 하기 때문이다. "이제 내가 너에게 내 분노를 부으리라"는 것은 바로 그 시간을 가리킨다. "내 분노를 다 쏟으리라"는 이전에 끝에 대해 말한 것을 설명한다. 하나님이 이전에 이스라엘에 복수하셨으나 완전하지 않았다. 이 성취는 따라서 그들의 최종 멸망에까지 미친다. "내가 네 길대로 너를 심판하리라. 네 모든 가증한 것을 너에게 갚으리라"는 말씀도 이미 설명되었다.

원주석

9절 카드 ↗

This verse contains nothing besides a repetition, unless that at last the Prophet more clearly points out what that knowledge was which he formerly mentioned, namely, that they should unwillingly feel God’s power, because they had withdrawn their confidence from the Prophet’s teaching. For he had said two or three times, ye shall know that I am Jehovah: now he adds the participle, and that it is I who smite you This then is the knowledge by which God makes himself known to the reprobate, while they are compelled, whether they will or not, to feel that there is a judge of the world. The faithful indeed profit under God’s chastisements, and they are at times humbled under his hand, because they do not willingly obey his word: but we said that the Prophet here triumphs over the people’s pride who dared to deride all threats as if God were sleeping in heaven. He says therefore at length, that when God strikes them they should feel what they did not believe. It follows — return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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이 절은 반복에 불과하다. 다만 선지자가 마지막에 더 명확하게 앞서 언급한 지식이 무엇인지를 지적한다는 점이 다르다. 즉, 그들이 하나님의 능력을 마지못해 느끼게 될 것인데, 이는 선지자들의 가르침으로부터 신뢰를 철수시켰기 때문이다. "나 주님이 치는 자인 줄을 알리라"는 것이 그 지식이다. 이것은 하나님이 자신을 불경건한 자들에게 알리는 지식으로, 그들이 세상의 심판자가 있음을 느끼지 않을 수 없게 된다.

원주석

10절 카드 ↗

Now Ezekiel uses another figure, but to the same purpose. He repeats what he had said before: the day is come, and he adds another part, that the morning had advanced But we said that the impious, when God connives at their sins, exult as it were in darkness without shame or fear. Since therefore they were as wanton as if they had obtained the license of night, the Prophet denounces that morning is at hand, because God would suddenly bring to light what they thought would be always hidden. Since therefore, when God retired, they supposed themselves in complete darkness, the Prophet recalls them to the consideration of the daily order of things: for light emerges immediately from the dawn. Thus he laughs at their folly, because they thought that God had his eyes shut, when for the time he dissembles. This therefore is the reason, as was fully explained yesterday, why the Prophet calls the sudden change morning Therefore the morning has arisen, afterwards, the rod has blossomed, pride has flourished It is not doubtful that he means Nebuchadnezzar by the rod, but interpreters vary on the context; for many refer the following verse to the king of Babylon: but others, in my judgment rightly, take it of the Israelites themselves. As to his saying the rod has blossomed, it refers to God’s forbearance. For when the Israelites had sinned a long while with impunity, they thought, as I said yesterday, that their peace with God would be perpetual. But here Ezekiel pronounces in opposition to this, that God had as it were a hidden root; as he who plants a tree waits for the time, till it rises to a just magnitude. Hence he compares Nebuchadnezzar to a rod which was growing. God could indeed without man’s assistance destroy the Israelites, and could also compel others to obey him: for all creatures are at hand to fulfill his commands; but here Ezekiel commends God’s forbearance, though he had planted the tree, from which the rod was to spring up with which he would smite the Israelites. So he reproves their sloth, because they did not reflect upon the time of their visitation, which God had determined in his secret counsel. On the whole, in saying the rod has flourished, he refers to those steps which God takes in executing his judgments. For he does not act hastily after the manner of men, but just as a husbandman in sowing and planting. Hence God provides for his own use ministers of vengeance, and permits them to increase and to arrive at maturity. If therefore God does not hasten as we wish, we may know that he still has rods prepared, and if they are not yet grown to maturity, it is because the time which the Almighty has previously fixed is not yet arrived. Now it follows, that pride has budded I have just said that some referred this to the Babylonians, but I rather understand it of the Israelites. Hence God shows how the staff grew in Chaldea by which the Israelites were to be struck, and yet the root was among themselves. For here the noun “pride” is to be taken as usual in a bad sense: it does not denote simply haughtiness or arrogance, but that licentiousness which springs from a contempt of God. But this does not suit the Babylonians as far as God governed them with his hand, when he wished to take vengeance on the Israelites. But in this sense there is nothing forced, that the staff with which the Israelites were to be struck had increased, and yet it had no other origin than their sins, and hence that no other root need be sought for than this. Hence it flourished, but whence did it spring? from pride The seed therefore of this staff was the pride of the Israelites. But this pride is akin to impiety, and we know that they were blinded by their confidence when they despised God, and treated all his threats as vain. Hence the Prophet points out pride as the fountain of all evils. A clearer explanation follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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Source

이제 에스겔은 다른 비유를 사용하지만 같은 목적을 위해서다. 그는 앞서 말한 것을 반복한다. 날이 왔다, 그리고 아침이 밝았다. 우리는 불경건한 자들이 하나님이 그들의 죄를 묵인하실 때 마치 밤의 자유 아래서처럼 부끄럼 없이 방종함을 알고 있다. 그러므로 그들이 마치 항상 숨겨져 있을 것처럼 스스로에게 약속하므로, 선지자는 그들에게 일상적인 사물의 질서를 생각나게 한다. 빛은 새벽으로부터 즉각 나온다. 이처럼 그는 하나님이 눈을 감고 있을 때 하나님이 눈을 감고 있다고 생각하는 자들의 어리석음을 비웃는다.

"막대기가 꽃을 피웠고 교만이 꽃을 피웠다." 선지자가 막대기로써 느부갓네살을 의미함은 의심할 여지가 없지만, 해석자들은 문맥에 대해 의견이 다르다. 많은 이들이 다음 절을 바벨론 왕에게 돌리지만, 다른 이들은 더 바르게 이스라엘 사람들 자신에게 돌린다. 막대기가 꽃을 피웠다는 것은 하나님의 오래 참으심에 관한 것이다. 이스라엘 사람들이 오래 형벌 없이 죄를 지었을 때, 그들은 하나님과의 평화가 영원히 지속될 것이라고 약속했다. 그러나 여기 에스겔은 하나님이 숨겨진 뿌리를 갖고 있었다고 선포한다. 나무를 심는 자가 그것이 적절한 크기로 자랄 때까지 기다리듯, 하나님은 이스라엘을 치실 막대기가 나올 나무를 비교하신다. 교만이 싹이 났다는 것도 이스라엘 자신들에 대한 것이다. 이 막대기의 씨앗은 이스라엘의 교만이었다.

원주석

11절 카드 ↗

This is an explanation of the words, that pride had budded: now he adds violence to pride, which is its fruit: for contempt of God always begets cruelty and savagery, and rapine, and all injustice. But he speaks, as I have said, concerning the Israelites. He says that violence had risen up into a rod of wickedness Thus he confirms what he had touched upon, that the rod of God’s vengeance was not to be sought elsewhere than among the Israelites. God indeed had stirred up the king of Babylon to punish them: but the rod had grown up from the root of their wickedness by which the Israelites had provoked God’s anger: and so he adds, that nothing should be left of them: nothing, says he, should remain safe, either of themselves or of their opulence: for so I interpret המון , hemon: then, of their noise or multitude; either will do moderately well; and there shall not be wailing for them Jerome reads, נה , neh, and hence translates — there shall not be rest among them: but the Prophet means that there shall be neither sorrow nor lament, because the slaughter of all would be promiscuous. And we saw the same in Jeremiah: when one family has perished, friends and acquaintances assemble, and celebrate the funeral of the deceased; but when a pestilence pervades the whole city, and no house is free from death: nay when fathers are mingled with sons, so that their carcases can scarcely be drawn out for multitude, all sorrow ceases. With this intention then the Prophet says, there shall be no grief nor lamentation. For נהה , neheh, means lamentation. But we have already explained its meaning, namely, that all the Israelites were so destined to destruction that there should be, no survivors to lament the dead, and even should there be any, they should be so astonished amidst the multitude of the dead, that every duty of humanity towards them would perish. Now it follows — return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-11

Source

이것은 교만이 싹이 났다는 말씀의 설명이다. 이제 그는 교만에 폭력을 더한다. 교만의 열매이기 때문이다. 하나님 멸시는 항상 잔인함과 흉포함과 약탈과 모든 불의를 낳는다. 그러나 그는 이스라엘 자신들에 대해 말하고 있다. 폭력이 악한 막대기로 일어났다고 한다. 이렇게 그는 앞서 언급한 것을 확증한다. 하나님의 복수의 막대기는 이스라엘 이외의 다른 데서 찾을 필요가 없었다. 하나님이 참으로 그들을 징벌하기 위해 바벨론 왕을 일으키셨지만, 막대기는 이스라엘이 하나님의 진노를 불러일으킨 그들의 악으로부터 자란 것이다. 그래서 그들 중에서 슬퍼할 자도 없을 것이다. 왜냐하면 학살이 무차별적이어서 그것을 슬퍼할 생존자가 없을 것이기 때문이다.

원주석

12절 카드 ↗

The Prophet now uses another kind of speech. Meanwhile he teaches that there should be such a change that all things should be so mixed as if there were no difference between the rich and the poor. Yet such a change does not happen unless God were grievously offended, and so did not exact ordinary vengeance as he had formerly denounced. Paul indeed exhorts all the pious to pass through this world as if they were pilgrims in it, ( 1 Corinthians 7:29 ,) and thus he says is our faith proved, as with the buyer so with the seller, as with the married so with the single. This general doctrine is prescribed to all the children of God, since the fashion of this world passes away, that they may pass through it, without having their minds fixed on these perishing things. But the meaning of our Prophet is different, because God will so disturb all things among the Israelites, that there shall be no difference between buyer and seller. He who acquires rejoices, and he who is compelled to sell suffers some degree of sorrow; and sometimes the man who is deprived of his lands and possessions tears out as it were his own entrails. It is natural therefore for the buyer to rejoice, and for the seller to lament. Now God shows that the confusion in the kingdom of Israel was so great, that neither poverty nor riches afford the material for sorrow or grief. Now we understand the Prophet’s meaning. He says, the time has come, the day has approached, in which the buyer will not rejoice, and the seller will not lament: because, says he, indignation is upon all this multitude Here that reason of Paul is not brought forward, that the fashion of this world passes away, but a concussion, or rather ruin of that land is pointed out, so that nothing remains safe. For although, whilst we travel through the world, we ought always to erect our minds and senses towards heaven, yet the political faculty remains and flourishes even among the faithful. For the sons of God, though they are poor in spirit, yet possess what God has conferred upon them: they exist, as Paul exhorts them, as it were not possessing but yet enjoying their goods. But the Prophet here signifies, that when the kingdom of Israel shall have been overturned, there will be no use for either money or lands, because all being cast out of their country shall be reduced to want. And he follows up the same sentiment — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-12

Source

선지자는 이제 다른 종류의 말을 사용한다. 그러면서도 모든 것이 너무 뒤섞여 부자와 가난한 자 사이에 아무 차이가 없을 것임을 가르친다. 바울은 모든 경건한 자들에게 이 세상을 나그네로서 통과하라고 권면하며 믿음이 이렇게 시험된다고 한다. 그러나 우리 선지자의 의미는 다르다. 하나님이 이스라엘에서 모든 것을 혼란시키실 것이어서 사는 자와 파는 자 사이에 아무 차이가 없을 것이기 때문이다.

사는 자는 기뻐하고 팔지 않을 수 없는 자는 어느 정도의 슬픔을 느낀다. 따라서 사는 자가 기뻐하고 파는 자가 슬퍼하는 것이 자연스럽다. 이제 하나님은 이스라엘 왕국에서 혼란이 너무나 커서 가난도 부도 슬픔이나 기쁨의 재료를 제공하지 않을 것이라고 보여주신다. 이것이 선지자의 의미이다. 그는 날이 왔다, 때가 가까이 왔다, 사는 자가 기뻐하지 않을 것이요, 파는 자가 슬퍼하지 않을 것이라고 한다. 이유는 분노가 이 모든 무리 위에 있기 때문이다.

원주석

13절 카드 ↗

This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause of sorrow on account of their not returning to their lands. But this does not seem suitable. But, under one member, the Prophet comprehends what I have lately said — that the disturbance of all things would be so great, that the lands would be deprived of their masters, and those who formerly possessed them would be outcasts and exiles; they would be in want of all things, and be unable to plant their foot on their own soil. Nor is this opinion contrary to Jeremiah’s prophecy. ( Jeremiah 32:7 .) When Jeremiah was in prison, he was commanded to buy land from a relation: but that was done that the faithful might hope for their promised restitution with quiet minds. But the discourse is now directed to the reprobate, who were excluded from all hope of freedom. Our Prophet, therefore, only fulminates here in God’s name, and breathes nothing but terrors; there is no mention of favor in the meantime, because they had cast themselves into despair. And this is the reason why he speaks of perpetual slaughter. He says, therefore, they shall not return to the things sold, although their life is among the living This clause is variously explained, but I do not willingly consume time in repeating the errors of others: I shall follow what appears to me to be right. First, this clause must be read adversatively: he says, indeed, and as yet their life is among the living: but the copula ought thus to be resolved — although their life is among the living. The Prophet seems to allude to a custom then common. For there was not a sale of lands in perpetuity among the sons of Abraham; for that was forbidden by the law, because they were only strangers in the land. ( Leviticus 25:13 .) God, therefore, in claiming the dominion of the land, did not permit them to sell their land except for a time — for every fiftieth year they returned to their own possessions. If they sold in the twentieth year, they were restored after thirty years; if in the fortieth, the sale was only for ten years, through the occurrence of the Jubilee. Now therefore the Prophet says, although they remain survivors, yet they shall not return Why? for the captivity will hinder them. Now, therefore, we understand the Prophet’s meaning: those who sold, says he, shall suffer no loss For if they had remained at home, they would have been deprived of their possessions; but this shall not happen, for they shall be dragged to a distant region, and there they shall live and die exiles. But if they should protract their life even to the hundredth year, yet their possession will remain deserted, because the conquerors will not allow them to return to their country. Hence the miserable condition of the exiles is denoted, since, if God were to prolong their life, they would still be compelled to consume it in poverty and want, since they had been driven away from their lands and were unable to return to them. He adds, because the vision shall not return upon all the multitude of them Here also interpreters differ. For some distinguish this part into two clauses, because the vision was for the whole people, nor had any one been converted or repented. This opinion is plausible, because it contains a useful and fruitful doctrine, which is everywhere met with among the Prophets. For we know that nothing is less tolerable to God, than when men, admonished by Prophets, do not return to a sound mind, but go on in their wickedness. Since, therefore, such obstinacy exceedingly provokes God’s anger, this sense seems to suit well enough — that the vision was for the whole multitude, and yet none repented; that is, that God exhorted all, from the least to the greatest, to repentance; for all were deaf, and, as it were, desperate in their vices. Although, therefore, this exposition seems probable, I do not adopt it: for I doubt not the Prophet’s meaning to be that the vision concerning the whole multitude should not return; that is, be in vain. And thus also Isaiah speaks when he says, thy word shall not return to me void, ( Isaiah 55:11 ,) for he means that prophecies are always joined with their effects. Some turn this to the fruit of the doctrine, because God will always have some disciples who will embrace the prophetic word. But this is foreign to the purpose. The Prophet rather means that hypocrites will be greatly deceived, while they think God’s word to be an empty sound, by which the air only is struck. Hence he says that God’s word will not want its effect., because God will fulfill whatever he pronounces — whether he promise safety to the faithful, or denounce destruction on the reprobate. As therefore Isaiah says God’s word shall not return to him fruitless, since he will prosper it, so our Prophet denies that God’s word should return after it had been promulgated against the whole multitude. The vision, therefore, is taken here for the prophetic doctrine; but there is no doubt that he restricts the vision to God’s judgment. The vision, therefore, was towards the whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards he adds , and a man shall not strengthen his soul in his iniquity Others term it — in the iniquity of his soul: but since the relative is double, this opinion cannot stand; but others take it otherwise. But I am unwilling to hold you in suspense here, and it seems to me that nothing is more useful than to investigate the genuine sense of the Prophet. I have no doubt the Prophet here confirms what we have now explained — that it is vain for the despisers of God to hope to escape, because when God executes his vengeance, he will hold them in his grasp. For as to what others say, that they have not fortified their soul on account of iniquity; that is, that they were so bound down to their sinfulness, that they did not lift up their minds and desires to the hope of s

Pericope (part_of)

절 (explains)

bible-text/ezk-7-13

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이 절은 다양하게 해석되지만 선지자의 의미는 전혀 불분명하지 않다. 처음에 그는 판 자들이 돌아오지 않으므로 슬퍼할 이유가 없다고 말한다. 이것은 적절해 보이지 않는다. 그러나 선지자는 한 부분 아래 내가 방금 말한 것을 포함한다. 즉, 모든 것의 혼란이 너무 커서 땅이 주인 없이 버려지고, 전에 소유하던 자들이 추방되어 유배지에서 방랑하며, 모든 것이 부족하여 자국 땅에 발을 딛을 수 없게 된다는 것이다.

그 이유가 표현된다. "왜냐하면 환상이 온 무리에게 돌아오지 않을 것이기 때문이다." 즉, 하나님의 말씀이 그 효력을 잃지 않을 것이다. 이사야가 "내 말이 헛되이 내게 돌아오지 않을 것이다"라고 말할 때처럼, 우리 선지자도 하나님의 말씀이 그것이 공포된 무리에 대해 돌아오지 않을 것이라고 부인한다. 환상은 여기서 예언적 교훈을 의미하지만, 선지자가 그것을 하나님의 심판으로 제한하는 것은 의심할 여지가 없다. 환상은 따라서 온 무리에게 향한 것이었으므로 돌아오지 않을 것이다. 즉, 반드시 집행될 것이다.

원주석

14절 카드 ↗

Here the Prophet adds, although the Israelites provide themselves with every aid, and prepare all things for carrying on the war, nay, while they omit nothing for the best fortification, yet when it came to the point, their hopes would be vain, and all the supplies which they prepared for themselves of no avail. However, therefore, they may blow the trumpet, and prepare all things, he says, yet no one goes out to battle The reason must be marked, since God’s indignation was upon the whole multitude of them, that is, because God determined to destroy them all. Now it follows — return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-14

Source

여기서 선지자는 이스라엘 사람들이 모든 도움을 마련하고 전쟁 수행을 위해 모든 것을 준비하며, 최선의 방비를 위해 아무것도 생략하지 않을지라도, 결국 그들의 소망이 헛될 것이요 그들이 자신들을 위해 마련한 모든 것도 소용없을 것이라고 덧붙인다. 그러므로 비록 그들이 나팔을 불고 모든 것을 준비할지라도, 아무도 전투에 나가지 않는다. 이유가 표시된다. "하나님의 분노가 그들 온 무리 위에 있었기" 때문이다.

원주석

15절 카드 ↗

He inculcates what we have seen before, although this sentence agrees with the last verse. He had said that God’s anger should be on all the people; now he shows that none were safe when God stretched forth his hand for avenging their sins. Now he says, he had in his hand a sword, and pestilence, and famine. If they went out into the field, says he, a sword shall meet them; if they remain at home in the city, pestilence and famine shall consume them there; as if he said, God could fetch various kinds of destruction from different quarters, because he will arm foreign enemies, who shall devastate the whole land; and if these enemies were at rest, yet there were others, famine and pestilence Here he signifies, that although the Israelites closed their houses, and desired and endeavored to expel every thing injurious, yet God’s wrath could penetrate all hiding-places. It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-15

Source

그는 앞서 본 것을 강화한다. 비록 이 문장이 마지막 절과 일치하지만. 그는 하나님의 분노가 온 백성에게 임할 것이라고 하였다. 이제 그는 하나님이 손을 뻗어 죄를 복수하실 때 아무도 안전하지 않음을 보여준다. 칼이 밖에 있고 역병과 기근이 안에 있다. 만약 그들이 들로 나가면 칼이 그들을 만날 것이다. 만약 그들이 성에 머물면 역병과 기근이 거기서 그들을 소멸할 것이다. 이것은 하나님이 다양한 방면에서 다양한 파멸 수단을 가져오실 수 있음을 의미한다. 외국 원수들을 무장시키실 것이나, 그들이 쉬면 역병과 기근이 있다. 그래서 하나님의 진노가 모든 은신처를 통해 침투할 수 있음을 나타낸다.

원주석

16절 카드 ↗

The Prophet seems here to be at variance with himself, because he formerly pronounced them all devoted to destruction. How, then, does he now say that some should come hither and thither, to seek hiding-places in the mountains? But what seem at, variance easily agree, because by these words he means that the life of those who escaped should be more miserable than if they had perished by the sword, or had been consumed by pestilence and famine. And why so? They shall be, says he, in the mountains. By mountains he doubtless understands dry and desert places. But he who seeks hiding-places in the mountains is only anxious about preserving his life, since he expects not to live. So, therefore, the Prophet means, nothing can be more miserable than the exile of those who had escaped, because they would be in dry and desert places, like doves of the valleys, there they will not dare to cry out. He means, also, that they would be so timorous, that even in anxiety, want, and squalidness, and despair of all things, finally, in the heap of their miseries, they would groan as doves, and as doves of the valleys, that is, which hide themselves through fear, and dare not show themselves; unless, perhaps, the contrast increases the evil, as if he had said that they should be much more astonished, because the unaccustomed aspect of the place should strike them with greater fear. Now, therefore, we understand the Prophet’s meaning — if any should escape from the people, yet nothing else would happen through their flight, than that they should miserably protract their life in the greatest anxiety. For we know that this is the last solace in evils, when men complain freely, and unburden themselves by weeping and groaning. But when the wretched one dares not complain, he becomes as it were twice dead among the living. It follows — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-16

Source

선지자는 여기서 자신과 모순되는 것처럼 보인다. 앞에서 모두가 파멸에 처해 있다고 선포했는데, 이제 어떤 자들이 산에서 피신처를 찾아 여기저기 다닐 것이라고 하기 때문이다. 그러나 겉으로 모순되어 보이는 것도 쉽게 일치한다. 이 말씀으로 그는 탈출한 자들의 삶이 칼에 의해 죽거나 역병과 기근으로 소멸된 자들보다 더 비참할 것임을 의미하기 때문이다. 산에 있다는 것은 황폐하고 메마른 곳에 있는 것을 의미한다. 산에서 피신처를 찾는 자는 단지 자신의 생명을 보존하기에 열심이어서 살 것을 기대하지 않는다. 그러므로 선지자는 탈출한 자들의 방랑보다 더 비참한 것이 없을 것임을 의미한다. 그들은 황폐하고 메마른 곳에 있을 것이며, 골짜기의 비둘기처럼 감히 울지도 못할 것이다. 가장 깊은 비참함 속에서도 탄식할 수 없는 것이 말하자면 살아있는 자 가운데서 두 번 죽는 것이다.

원주석

17절 카드 ↗

He confirms the last sentence, that such should be the trembling, that those who were oppressed with all kinds of evil, dare not utter their complaints freely. He says, all hands should be loosened, and all knees should be unstable as water We know that this doctrine frequently occurs with the Prophets, by which God shows that men’s hearts were in his hands. But since profane men are fierce against God, through trusting in their own wealth or fortitude, hence, on the contrary, God pronounces that they should be timorous and anxious, nay, almost vanishing away, and as it were lifeless, as if their knees were flowing away amidst water, and their hands were relaxed. It follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-17

Source

그는 마지막 문장을 확증한다. 떨림이 너무 커서 온갖 종류의 악에 눌린 자들이 자신들의 탄식을 자유로이 표현하지 못할 것이다. 모든 손이 풀리고 모든 무릎이 물처럼 연약해질 것이다. 하나님이 사람들의 마음을 자신의 손에 쥐고 계심을 보여주는 이 교훈은 선지자들에게 자주 등장한다. 그러나 불경건한 자들이 자신들의 부나 용기를 믿고 하나님 앞에서 사납게 행동하므로, 반대로 하나님은 그들이 무서워하고 불안해하며, 거의 사라지게 될 것이라고 선포하신다.

원주석

18절 카드 ↗

He continues the same sentiment. He says, such was the slaughter of the people that they should all gird themselves with sackcloth. But it seems little in accordance with this, that those who should be astonished should gird themselves with sackcloth, so as not to bewail the dead. But the prophets so vary their discourse because they cannot otherwise affect obstinate minds. Although therefore these things do not seem at first sight to agree, that they should bind themselves in sackcloth, and upon all their heads should be baldness: then that all should perish without grief or sorrow: yet these things suit well enough, because the Prophet does not express what they should do, but what the event should be. Since, therefore, slaughter shall occur on every side, at length God shall consume some by pestilence, others by famine: therefore he adds, there should be material for grief, although in consequence of the multitude of evils they should be lifeless, and torpid, and omit all signs of sorrow. Therefore they shall gird themselves with sackcloth We know that this was a remarkable symbol of penitence, but it is often transferred to common sorrow, and even profane men clothe themselves in sackcloth, although they do not acknowledge God the author of evils. Hence when the Prophet says, all should take sackcloth in which to clothe themselves, he does not mean that they should feel punishments divinely inflicted that they should repent; but he only expresses the common ceremony of grief in distress which is also common to the wicked and to despisers of God, Now he adds, fear shall cover them, and disgrace, or shame, shall be on all faces: then upon all heads shall be baldness This was forbidden by the law, ( Deuteronomy 14:1 ;) since we know that God restrained too much intemperance in sorrow, when he forbids the people to fall upon their face, or to make themselves bald; for that was preposterous affectation. And we know that men are ambitious in grief. Hence that God may impose restraint upon sorrow, he forbids his people to cut the skin, or to produce baldness. Hence we see that the Prophet does not speak of the true sign of repentance, but only marks, as I have said, that God’s vengeance should be so horrible, that dread should cover them, and then that shame and confusion of face should come upon them: then, that they should cut the skin like the Gentiles, and put on sackcloth like men abandoned to destruction, return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-18

Source

그는 같은 주제를 계속한다. 백성의 학살이 너무나 커서 모두 굵은 베를 두를 것이라 한다. 그러나 무서워하는 자들이 굵은 베를 두르는 것, 그래서 죽은 자들을 위한 슬픔이 없다는 것은 일치하지 않는 것 같다. 그러나 선지자들이 완고한 마음에 영향을 줄 수 없으므로 이렇게 말을 바꾸는 것이다. 그러므로 이것들이 처음에는 일치하지 않는 것처럼 보이지만, 즉 그들이 굵은 베를 두르는 동시에 슬픔도 없다는 것이 잘 맞는다. 선지자가 그들이 무엇을 할 것인지가 아니라 사건이 어떻게 될 것인지를 표현하기 때문이다.

그러므로 그들이 굵은 베를 두를 것이다. 이것은 회개의 눈에 띄는 상징이지만 종종 일반적인 슬픔으로 옮겨진다. 이제 두려움이 그들을 덮을 것이고 부끄러움이 모든 얼굴에 있을 것이다. 머리를 밀 것이다. 이것은 율법에서 금지된 것이었는데, 하나님이 슬픔의 지나친 방종을 자제시키려 하셨기 때문이다. 그러므로 선지자가 여기서 참 회개의 표징에 대해 말하는 것이 아니라, 하나님의 복수가 너무나 끔찍하여 두려움이 그들을 덮고 수치와 혼란이 그들에게 임할 것임을 표시할 따름이다.

원주석

19절 카드 ↗

Now the Prophet threatens that the desperation of the people would be so great that they would forget both gold and silver: for we know that men are more anxious about those possessions than about life itself. But gold, unless it be prepared for use, has no value in itself: yet we see that the majority are so inflamed with the desire of gold, that they cast themselves into the certain danger of death. For how many neglect their own life to acquire wealth: hence when men despise gold, they are assuredly astonished by fear and anxiety so as to lose their natural senses. The Prophet means this when he says, they shall cast their gold into the streets, because if they thought they should survive, and if there were any hope of life left, doubtless they would hide their gold and silver. But when gold is cast away, it is certain, as I have said, that all things are full of despair. Their gold, says he, shall be cast away I prefer this interpretation to an unclean thing. נדה , nedeh, signifies pollution, defilement, and separation. If any prefer-the translation “ separation ,” I do not object, only let us understand that the Jews would treat their gold as valueless, and so willingly separated from it. For we know that men are so attached to their gold and silver that it grieves them to be torn from what they so much love: no less than if you tore away their entrails. But the word “ a casting away” is clearer, and will answer to the former member of the sentence better. He adds, their gold and silver will be unable to preserve them in the day of Jehovah’s anger Here the Prophet derides the perverse confidence of those who thought themselves safe, because fortified with great wealth. For when men see themselves protected by guards they fear nothing, and such security is not easily wrested from them. For this cause also, Ezekiel pronounces that gold and silver would be useless to the Jews when God was fierce against them. And at the same time he obliquely reproves their sloth, because they despised God’s judgments since they were spared at the time. Hence he declares — the day of God’s burning wrath shall come: then he says, they shall not satisfy their souls, and they shall not fill their bellies Here he means that the richest even should be famished. When any famine presses upon the people, yet those who have money at home do not suffer; besides, the rich have all kinds of produce in their barns and granaries. But the Prophet says, that the penury shall be such as to involve the rich, so that they should not have food to refresh themselves. Thus the reason is added, because it was the stumblingblock of their iniquity Some take this clause generally, that the Jews should stumble on account of their iniquity, that is, then shall be the time of receiving their reward. For God had seemed to pardon them, and not to notice so many iniquities with which they provoked him. He says therefore, in that day shall be a stumblingblock, if that sense pleases you, but I would rather restrict it to money itself, since silver and gold shall profit nothing, inasmuch as it shall be a stumblingblock of iniquity, that is, it shall be the material or occasion of sinning: and the next verse confirms this sense when it says — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-19

Source

이제 선지자는 백성의 절망이 너무 커서 금과 은도 잊게 될 것임을 위협한다. 우리는 사람들이 생명보다 그 소유물에 더 열중함을 안다. 그러나 사람들이 금을 경멸할 때, 그것은 두려움과 불안에 의해 자연적인 감각을 잃을 만큼 압도된 것이다. 그들이 금을 거리에 던진다는 것은 소망이 전혀 없음의 증표이다. 금과 은이 하나님의 분노의 날에 그들을 구하지 못할 것이다. 선지자는 금과 은으로 안전하다고 생각한 자들의 왜곡된 자신감을 조롱한다. 하나님의 말씀은 항상 그분의 진노의 날에 금과 은이 쓸모없을 것을 선포한다. "그들이 자신들의 영혼을 만족시키지 못하고 배를 채우지 못할 것이라." 가장 부유한 자도 굶주릴 것임을 의미한다. 이것이 그들의 죄악의 걸림돌이었기 때문이다.

원주석

20절 카드 ↗

I doubt not that Ezekiel strengthens what he had just taught by other words, namely, that the people’s silver should be cast away, because it had been unworthily abused for luxury, vain pomps and superstitions. Some explain צבי עדיו , tzebi-gnediu, of the temple; and certainly I confess that the temple was the chief glory of the Jews, so that they might boast of it, if they had rightly and properly worshipped God there. Hence God conveyed great glory to the Jews when he desired a temple to be erected among them to himself, which should be as it were his earthly dwelling-place. But I do not see why we should take these words of the temple, because the Prophet explains his own discourse: for he mentions gold and silver: he said, there should be no use for gold and silver, because every one should cast it into the mud, since they should cast away all hope of life and safety. He now continues the same sentiment; he shows the lawful use of gold and silver: it was, says he, the glory of his ornament For whatever God has given to men is a testimony of his paternal favor: therefore God’s liberality is refulgent in us when he enriches us with his gifts. If therefore riches are a glory and ornament, so also are bodily health, and honors, and things of this kind. Since therefore God wishes his favor to be conspicuous in all his gifts, by which he adorns and marks men out, the Prophet properly says that the Jews were adorned with gold and silver. But he accuses them of ingratitude because they turned such glory to pride. For גאון , gaon, I here take in a bad sense, as in many other places: it sometimes signifies excellence, but I have no doubt that the Prophet here blames the Jews, because they were proud of their wealth, which they took as a testimony of God’s favor. Therefore, says he, he turned the beauty of their ornament, he turned it to pride It follows, and the images of their abominations and of their detestable things, or of their idols, for the Hebrews thus speak sometimes of idols, they made therewith Here ב , is used as if it were מ , as often in other places, and thus it points out the material; for he says, that the Jews made their images, which were so many abominations before God, out of gold and silver This was a second profanation of God’s gifts: the former was in pride, when the Jews through wantonness and abundance began to be insolent against God, thus they profaned the glory with which they had been adorned. But another pollution is also added, namely, that they made their idols of gold and silver, and offered to them gifts and sacrifices: as God complains in Hosea, ( Hosea 2:8 ,) that they converted whatever he had conferred upon them into impious worship. I had given, said he, my corn, and wine, and oil: but they adorned their idols: this was forsooth their thanksgiving, that blind to my liberality, they offered sacrifices to their idols of my corn and oil and wine. Of which matter Ezekiel discourses more fully in Ezekiel 16:0 . But he now says: that they made images of their abominations out of that glory by which he had distinguished them And at the end of the verse he confirms what we have lately seen: wherefore, says he, I will appoint it, namely, that beauty, to them for a castaway We see the same sentiment repeated which he had used before: but he here relates the reasons why the Jews should disregard their gold and silver in the day of God’s wrath, since they had unworthily defiled these gifts of God in which his grace and paternal favor shone forth. I will make, therefore says he, their gold or beauty as a castaway: he had said the same thing before, but had not yet expressed the reason of God’s wrath. It follows — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-20

Source

에스겔은 방금 가르친 것을 다른 말로 강화한다. 백성의 은이 던져질 것인데, 그것이 자만심을 위해 가증한 방식으로 남용되었기 때문이다. 어떤 이들은 이것을 성전에 대한 것으로 해석하지만, 나는 선지자가 백성에 대해 계속 말하고 있다고 생각한다. 이것은 그가 자신의 담화를 설명하기 때문이다. 그는 금과 은을 언급한다. 그것이 그들의 영광의 장식이었다. 그러나 그는 그들이 그 영광을 교만으로 전환했다고 그들을 고발한다. 그들이 자신들의 우상들의 형상을 금과 은으로 만들었기 때문이다. 이것이 하나님의 선물의 두 번째 더럽힘이었다. 첫 번째는 교만에서였고, 또 다른 더럽힘은 그들이 금과 은으로 우상을 만들어 선물을 드리고 제사를 드린 것이다. 호세아가 하나님의 불평에서 말하듯, 내가 그들에게 내 곡식과 포도주와 기름을 주었지만, 그들은 그것으로 우상들을 꾸몄다고 하신다. 그러므로 하나님이 말씀하신다. "내가 이것을 그들을 위해 버림받은 것으로 삼으리라."

원주석

21절 카드 ↗

I have said that I do not approve of twisting these words to the sanctuary, as some interpreters do. Hence I do not doubt that the Prophet still speaks of the people. He changed indeed the number in the former verse, for at the beginning he had used the singular number: now he returns again to the singular number, and designates the people. I will deliver it, says he, into the hand of strangers. This was more severe than if they had been oppressed by any domestic tyranny: nor do I doubt that by strangers the Prophet signifies remote and barbarous nations, as we know that those with whom we have no communication are more savage against us. First, therefore, he says, they shall be the slaves of strangers; he adds, the impious of the earth: he means that their enemies should be so cruel and wicked, that no pity or equity was to be expected from them. The sum is, that God’s wrath would be terrible since he had borne the iniquities of the people so long. Hence we gather that wicked and abandoned men are God’s scourges, and are governed by his will and hand. Since it is so, we gather that God so works by them that he is pure from all alliance with their faults, because he so exercises his judgments by means of them, that he appears without blame with regard to them; but they are condemned deservedly, because either their own avarice or ambition, or other lusts destroy them. I shall give them therefore into the hands of strangers to destroy them: then, to the wicked of the earth for a prey, and they shall profane them By this word interpreters have been induced to take this verse with reference to the sanctuary. But we know that חלל , chelel, is taken in another sense — to slay. This word therefore may be explained, that there shall be a general slaughter of the people: because the enemies not content with the booty and spoil, shall also slay the captives when they have obtained the victory. But I willingly retain the sense “profane,” which means the same as “ render vile,” because the Prophet seems to me to allude to all kinds of abuse, as when we do not consider for what purpose things are intended, but rashly and thoughtlessly, contemptuously, and even insultingly dissipate them. It means therefore that such should be the insolence of their enemies, that they should waste and lay in ruins not only the people’s substance, but also their persons: although this may be here referred to the substance itself: for a robber is said to prey upon a man when he takes away whatever he has and leaves him naked: in this sense we may conveniently explain what the Prophet now says. But that simple explanation satisfies me, namely, that the enemy shall so disperse the people generally, that there shall be no difference. It follows — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-21

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나는 어떤 해석자들처럼 이 말씀을 성소로 왜곡하는 것이 적절하지 않다고 생각한다. 따라서 선지자가 여전히 백성에 대해 말한다고 의심하지 않는다. "내가 그것을 낯선 자들의 손에 넘기리라." 이것은 가정에서의 어떤 압제보다 더 심각하다. 선지자가 낯선 자들로써 멀고 야만적인 나라들을 의미함은 의심할 여지가 없다. 우리와 교류가 없는 자들이 우리에게 더 잔인하기 때문이다. 그러므로 그들은 낯선 자들의 종이 될 것이다. 그는 "땅의 악인들"을 덧붙인다. 이것은 원수들이 너무 잔인하고 사악하여 그들에게서 어떤 동정이나 공정함도 기대할 수 없음을 의미한다. 요약하면, 하나님의 진노가 그 백성의 불의를 너무 오래 참으셨으므로 무서울 것이라는 것이다. 이렇게 우리는 악하고 타락한 자들이 하나님의 채찍이며 그의 뜻과 손에 의해 다스려짐을 알게 된다.

원주석

22절 카드 ↗

As to the beginning of the verse there is no ambiguity, for God pronounces that the Jews would be miserable, because he would avert his face from them For in this was situated their happiness, that God, as he had promised, would regard their safety. As long, therefore, as God deigned to look upon them, their safety was certain, so that there was no fear of danger. But when he no longer cared for them, these wretched ones were exposed to all calamities; hence they are said to be deprived of all protection, when alienated from God. This, then, is one clause. As to what follows, expositors interpret it of the sanctuary; and I do not greatly object to this, if any one approves of this sense, but I take it in a wider sense. For God in my view calls the land his hidden place, which was safe under his protection. For he says, that he had extended wings, under which he could hide the people, ( Exodus 19:4 ;) and David prays that God would receive him within the hidden place of his tabernacle. ( Psalms 27:5 .) Since, therefore, the people was protected by the power of God, the land is deservedly called God’s hidden place, as an asylum, and it will be proper so to translate it. Devastators, therefore, shall profane my asylum, because they shall enter in there, and shall profane it. He repeats the same word. Those who take it for the sanctuary restrict it to the holy of holies, for so they call the shrine or oracle whence the answers were given; and they call it an oracle, not from praying, but because they enquired there of secret things. But as I have said, that seems to be forced, though I will not quarrel with it, but show what I like better. The meaning is, however God had spared the Jews for a long time, nay, had them hidden, as it were, under his wings, and the land was as it were a sacred asylum, since they were so hidden that they felt no injury from foreign enemies: yet this should profit them nothing, because God would throw down all bulwarks, and give easy access to their enemies, so that they might break through, and then profane and confuse all things. It follows — return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-22

Source

이 절의 서두는 모호하지 않다. 하나님은 유다 사람들이 비참해질 것인데, 자신이 그들로부터 얼굴을 돌리시기 때문이라고 선포하신다. 그들의 행복은 하나님이 약속하신 대로 그들의 안전을 바라보심에 달려 있었다. 하나님이 그들을 바라보시는 한 그들의 안전은 확실하여 어떤 위험도 두렵지 않았다. 그러나 그분이 더 이상 그들을 돌보지 않으실 때, 이 불행한 자들은 모든 재앙에 노출된다.

그 다음에 나오는 것에 대해 해석자들은 다르다. 어떤 이들은 성전에 관한 것으로, 하나님의 숨겨진 곳으로 취한다. 그러나 나는 더 넓은 의미로, 하나님이 그의 보호 아래 안전하게 지키셨던 그 땅 자체를 그의 숨겨진 곳으로 부르신다고 이해한다. 그분이 날개를 펴사 그 아래 백성을 숨기실 수 있다고 하셨기 때문이다. 다윗도 하나님이 자신의 장막의 은밀한 곳 안에 받아주시기를 구한다. 백성이 하나님의 능력에 의해 보호받았으므로, 그 땅이 마땅히 하나님의 숨겨진 곳이요 피난처라 불린다. 따라서 파멸자들이 하나님의 피난처를 더럽힐 것이다. 이것은 하나님이 유다인들을 마치 날개 아래 숨기시듯 오래 용납하셨지만, 이제 외국 원수들에게 모든 방벽을 무너뜨리도록 허용하시겠다는 의미이다.

원주석

23절 카드 ↗

Interpreters refer the Prophet’s being ordered to make a chain to the captivity; for we know that captives are accustomed to be bound with chains and fetters, or manacles. Hence they explain it that God threatens the people with exile. But the Spirit seems rather to allude to criminals, who plead their cause in chains. For the Jews had long reveled in their vices, and the absence of punishment had rendered them very audacious. Now the Prophet says, the time had come in which they were to be brought to the tribunal of God, and there to be dealt with most justly as criminals. Since, therefore, they bound criminals with chains, that they might plead their cause ignominiously — criminals, I say, who were already, as it were, half condemned; hence the Prophet is ordered to make a chain, so that not only the people should be called upon to render all account of their wickedness, but should also be drawn, whether they wished it or not, to God’s judgment-seat. And he explains himself when he says, since the land is full of the judgment of bloods The Hebrews call judgment of bloods the material of death, when the cause is capital, and the criminal is so convicted that he cannot escape final punishment; so any capital conviction is called a judgment of blood. He says, therefore, the earth is full of a judgment of bloods, that is, is guilty of so many crimes, that it cannot escape the final vengeance. And afterwards he adds the city, which, in the general corruption of the land, ought to retain something of its purity; but he says, the city also is so full of violence, under which word are doubtless embraced all unjust oppressions — rapines, pillage, unlawful gains, robberies, and whatever opposes justice and equity. The result is, that the people’s impiety and wickedness had come to such a pitch, that they were no longer endurable by God; and hence God ascends his tribunal to exact punishment from them; and this is the chain of which he speaks. It follows — return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-23

Source

해석자들은 선지자가 사슬을 만들라고 명령받은 것을 포로 생활에 대한 것으로 본다. 그러나 성령님은 오히려 형사범들을 암시하시는 것 같다. 형사범들이 쇠사슬에 묶여 그들의 소송을 치욕스럽게 변론하듯, 선지자는 이스라엘이 하나님의 법정에 끌려나와 가장 공정하게 처리될 때가 왔음을 말한다. 이미 절반쯤 정죄된 죄인들이기 때문이다. 그리고 그는 "그 땅이 피의 심판으로 가득하다"고 말할 때 스스로를 설명한다. 히브리어에서 "피의 심판"은 죄가 너무 명백히 입증되어 최종 형벌에서 피할 수 없을 때 사망에 관한 소송을 말한다. 따라서 땅이 피의 심판으로 가득하다는 것은 죄가 너무 많아 마지막 복수를 피할 수 없음을 의미한다. 그는 또한 성읍을 덧붙인다. 성읍이 일반적인 부패에서 어느 정도 순수함을 유지해야 함에도 폭력으로 가득하다는 것이다.

원주석

24절 카드 ↗

He repeats what he had said, that enemies would come who should be ministers of God’s vengeance. And again we learn from this place, that even the impious are impelled by the hand and secret direction of God, so that they cannot move a finger but by his will. He had formerly said that he would give the Jews into the hands of strangers; but what now? I will cause them to come, says he, as if he would stretch out his hand to them, and induce them. We see, therefore, that God holds the impious under his guidance, as it were, for executing his judgments; but we must consider the difference which I have lately laid down; for God so works by them, as still to have nothing in common with them. For they are carried on by a depraved impulse; but God has a method, wonderful and incomprehensible by us, which impels them hither and thither, so that he does not involve himself in any alliance with their fault. For he calls them the perverse nation, that the Jews might know that the last slaughter was approaching, since they should have to do with the most cruel enemies. He says, shall possess their homes, and because the pride of the people might seem an obstacle to God’s exacting the deserved penalty, therefore he adds, I will make the pride of the powerful to cease, says he; for as long as the Jews were swollen with haughtiness and self-confidence, the Prophet could not profit them at all. Therefore he says, that God would make their haughtiness to cease, by which they were vainly puffed up as long as God sustained or bore with them. At length he adds, their sanctuaries shall be polluted This passage confirms the opinion which I formerly approved. For Ezekiel speaks of the pollution of the sanctuary as of a new thing. For he here draws away from them the vain hope by which they deceived themselves, when they boasted that they dwelt under God’s guardianship, since the temple protected themselves and the city. Jeremiah reproves them for trusting in lying words, while they declare that they have the Lord’s temple — “The temple of the Lord, The temple of the Lord.” ( Jeremiah 7:4 .) Our Prophet does not speak openly, but he doubtless shows that their security was false, while they oppose the temple to God, as if the temple were a shield to repel his vengeance. God, indeed, dwelt in the temple, but this condition was added, that he was to be purely worshipped there. But when the temple was polluted, God departed from it, as we shall afterwards see. For this reason the Prophet says, the enemies should come who should pollute and contaminate the holy places of the people Hitherto he had not spoken of the temple, but he now adds, the temple, that the Jews should not rashly boast in the name of God, as if they held him fixed to themselves. It follows — return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-24

Source

그분은 앞서 말씀하신 것을 반복하신다. 즉, 원수들이 와서 하나님의 복수의 도구가 될 것이라는 것이다. 다시 여기서 우리는 불경건한 자들도 하나님의 손과 비밀스러운 인도에 의해 움직여 그 뜻 없이는 손가락 하나도 움직일 수 없음을 배운다. "내가 그들을 오게 하리라"고 하신다. 마치 그분이 자신의 손을 그들에게 뻗어 유인하실 것처럼. 우리는 따라서 하나님이 그의 심판을 집행하기 위한 도구로 사용하기 위해 불경건한 자들도 자신의 인도 아래 두심을 알게 된다. 그들을 "사나운 민족"이라 부르는 것은 유다인들이 가장 잔인한 원수들을 상대해야 하므로 마지막 학살이 가까웠음을 알게 하기 위함이다. 또한 "나는 강한 자들의 교만을 멈추게 하리라"고 덧붙인다. 유다인들이 하나님이 당연한 형벌을 내리는 것을 막는 것처럼 교만과 자신감으로 부풀어 있는 한, 선지자는 그들에게 전혀 이득이 없었다. "그들의 성소들이 더럽혀질 것이다." 이 구절은 내가 앞서 인정한 의견을 확인한다. 에스겔은 성소의 더럽힘을 새로운 것처럼 말하기 때문이다.

원주석

25절 카드 ↗

He confirms the same doctrine. He says therefore, destruction is come He now adds, there shall be no peace This confirmation was not in vain. For men always hope they shall obtain some advantage by turning their backs; hence they seize on hiding-places whence God draws them into light. Then they form for themselves many hopes of safety when God holds them bound down. Since, therefore, men are so slippery, and, by catching at refuges, think to elude God and his judgments, the Prophet says, though they seek peace they shall find none, that they may not doubt about that destruction and cutting off which he mentions. It follows — return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-25

Source

그는 같은 교훈을 확증한다. "멸망이 왔다. 평화가 없으리라." 이 확증은 헛되지 않았다. 사람들이 항상 등을 돌림으로써 어떤 이득을 기대하기 때문이다. 따라서 그들이 피신처를 붙잡아 하나님과 그의 심판을 피할 수 있다고 생각한다. 또한 하나님이 그들을 묶고 있는 동안 안전의 많은 소망을 자신들에게 형성한다. 사람들이 너무 미끄러우므로, 그리고 도피처를 잡음으로써 하나님을 피하고 그의 심판을 피할 수 있다고 생각하므로, 선지자는 비록 평화를 구할지라도 그들이 아무것도 찾지 못할 것이라고 한다. 이로써 그는 그가 언급한 멸망과 끊김이 의심될 수 없음을 보여준다.

원주석

26절 카드 ↗

The Prophet here explains more at length the nature of that slaughter of which he was a herald. And again he deprives the Jews of all ground for hope, and shows that they should look around on all sides in vain, because God would deprive them of all help. This is the meaning of the passage. Hence he says, calamities shall come, and that some shall follow one portion, and others another. In this way he advises the Jews that they should catch at security in vain, as if, at the passing away of one evil, they were already free. For the wicked as soon as God with-draws his hand, think themselves escaped from all trouble, and so despise God more carelessly: for they fancy that God has done with them just like a debtor who has paid a small sum to his creditor, and thus has obtained a relaxation, is careless; so the reprobate harden themselves when God grants them some respite: for they think that they have an agreement with him that he should not trouble them more. But the Prophet denounces that there would be such a heap of evils that one calamity should have many companions, because God would not cease to add evils to evils. He adds, rumor upon rumor This is referred to the object of fear, because rumors of wars and of the cruelty of enemies would be spread abroad. Since, therefore, the Jews are deaf and stupid, the Prophet announces that God would continue exercising his vengeance, so that one calamity should be only the forerunner of another, until they should perish a hundred times rather than that God would suffer them to escape with impunity. Afterwards he adds, they shall seek a vision Here the Prophet again shows that the Jews should be stripped bare of every help. For although they boldly despised God, yet we know that they wickedly abused his name. For they so threw aside all modesty that. they did not hesitate to ridicule God and all his gifts. Hence their last refuge in their calamities was to seek a vision, that is, to enquire what God was about to do. Hence he says, they shall seek a vision from the Prophet. It seems to me that the expression is too abrupt, that they shall seek a vision from a Prophet, because nothing is added except concerning the priest and elders. מ is sometimes taken negatively when words are united: I know not whether the language will properly bear our saying, they shall seek a vision, but there shall be no Prophet And yet the sense would flow better, if Ezekiel denied there should be any Prophets: for this is a sign of desertion, when no consolation occurs which assists us in our wars. Thus the Church complains in the Psalms, ( Psalms 76:9 ,) that it was reduced to the greatest straits, and that no Prophet appeared: we do not see our signs, nor is there a Prophet among us. And, in truth, Ezekiel meant that the Jews would seek a Prophet in vain, because God would take away that gift from them. As far then as the sense is concerned there is no ambiguity, though the diction is, as I have said, rather obscure. The meaning is, when they think God so bound to them that he will never deprive them of visions which are prepared for their comfort, yet they are already deprived of this good, and since they are destitute nothing remains except that utter destruction which he has mentioned. We must leave the rest for to-morrow. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/ezk-7-26

Source

선지자는 여기서 그가 전령이 된 학살의 성격을 더 자세히 설명한다. 다시 그는 유다인들에게서 모든 소망의 근거를 빼앗고, 그들이 사방에서 헛되이 바라볼 것임을 보여준다. 왜냐하면 하나님이 그들에게서 모든 도움을 빼앗아 가실 것이기 때문이다.

그러므로 그는 재앙이 임할 것이라고 한다. 한 몫을 이것이, 다른 몫을 저것이 따를 것이다. 이런 방식으로 그는 유다인들에게 마치 하나의 악이 지나가면 이미 모든 곤경에서 자유롭다는 것처럼 안전함을 안이하게 잡는 것이 헛됨을 경고한다. 악한 자들은 하나님이 자신의 손을 거두시자마자 모든 고난에서 도망친 것으로 생각하여 하나님을 더 부주의하게 경멸한다. 그러나 선지자는 재앙의 더미가 너무나 커서 하나의 재앙이 많은 동반자를 가질 것임을 선포한다. 또한 "소문 위에 소문이 있으리라"고 한다. 이것은 두려움의 대상에 관한 것인데, 전쟁과 원수들의 잔인성에 대한 소문이 퍼질 것이기 때문이다.

그 다음에 그들이 선지자에게서 환상을 구할 것이라고 덧붙인다. 여기서 선지자는 유다인들이 모든 도움을 잃을 것임을 다시 보여준다. 비록 그들이 하나님을 대담하게 경멸했지만, 그의 이름을 악하게 남용했음을 우리는 안다. 그러므로 재앙이 닥쳤을 때 그들의 마지막 피난처는 하나님이 무엇을 하실 것인지를 묻기 위해 환상을 구하는 것이었다. 그러므로 그는 선지자에게서 환상을 구할 것이지만 없을 것이라고 한다. 이것은 버림받음의 표징이다.

원주석

27절 카드 ↗

In this verse the Prophet affirms that God’s vengeance should be so common that it should alight equally upon the highest and the lowest. He begins with the king, then he descends to his counselors, then he comprehends the whole people. The king shall lament, he says. But it is his duty to give life to others, and then to devise a remedy for all evils; but when the king has nothing left but grief and sorrow, it is a sign of despair. He metaphorically clothes the elders in a garment of desolation. We know that a garment has two uses; since it fortifies us as a defense against the cold, and then it hides whatever is dishonorable in us. In the opposite sense the Prophet says, shame shall be as a garment to the elders, and then he goes down to the common people. At the same time, he assigns the reason, I, says he, will do to them according to their ways מ is here taken causally, according to their ways, therefore, will I do unto them: and in the same sense he adds , in their judgment will I judge you The word “judgment” is used peculiarly here, and contrary to its ordinary sense. For judgment means the same as righteousness; but it is often transferred to transgressions, as if he had said, they shall feel me a just judge though I avenge their sins. Hence their judgments mean perverse abuses, and comprehend not only superstitions but all kinds of iniquities. By these words God intimates that though he should punish the Jews severely, yet it would not be cruelty, because they deserved such treatment. A confirmation follows in the next vision. The vision is, indeed, separate, but as the Prophet had just asserted in God’s name that the punishment was just under which the Jews would suffer, he confirms this doctrine by the vision which follows, when he was seized by the Spirit of God and transferred to Jerusalem, where he saw the temple filled with various abominations; because there was no corner which they had not defiled and violated with their idols. But let us come to the words. return to ' Top of Page ' Ezekiel Ezk 6 Ezekiel Ezk Ezekiel Ezk 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Ezekiel 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ ezekiel-7.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible C

Pericope (part_of)

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bible-text/ezk-7-27

Source

이 절에서 선지자는 하나님의 복수가 너무나 일반적이어서 가장 높은 자와 가장 낮은 자 모두에게 고르게 임할 것이라고 확인한다. 그는 왕으로부터 시작하여 그의 고문관들로 내려가고, 다음에 온 백성을 포함한다. 왕이 슬퍼할 것이다. 그러나 왕이 다른 사람들에게 생기를 주고 모든 악에 대한 해결책을 마련하는 것이 그의 의무이다. 왕에게 슬픔과 탄식 외에 아무것도 남지 않을 때, 이것은 절망의 표징이다. 그는 장로들을 황폐함의 옷으로 은유적으로 입힌다. 옷은 두 가지 용도가 있다. 우리를 추위로부터 보호하는 방어물이요, 부끄러운 것을 숨겨주는 것이다. 이 반대 의미로 선지자는 수치가 장로들의 옷이 될 것이라고 한다. 그런 다음 일반 백성에게로 내려간다. 동시에 그는 이유를 들어 "나는 그들의 길대로 그들에게 행하리라"고 한다. 따라서 "나는 그들의 심판대로 너희를 심판하리라"고 덧붙인다. 여기서 심판이라는 단어는 그것의 일상적인 의미와 반대로 사용된다. 심판은 의를 의미하지만 종종 죄로 옮겨진다. 따라서 "그들의 심판"이 의미하는 것은 그들의 사악한 남용이요, 미신들뿐만 아니라 모든 종류의 불의들을 포함한다. 이 말씀으로 하나님은 비록 유다인들을 심하게 형벌하실지라도, 그것은 잔인함이 아님을 암시하신다. 왜냐하면 그들이 그런 대우를 받을 만하기 때문이다.

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