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1. 제삼십년 사월 오일에 내가 그발 강 가 사로잡힌 자 중에 있더니 하늘이 열리며 하나님의 이상을 내게 보이시니
Now it came to pass in the thirtieth year , in the fourth month, in the fifth day of the month , as I was among the captives by the river of Chebar , that the heavens were opened , and I saw visions of God .
2. 여호야긴 왕의 사로잡힌지 오년 그 달 오일이라
In the fifth day of the month , which was the fifth year of king Jehoiachin’s captivity ,
3. 갈대아 땅 그발 강 가에서 여호와의 말씀이 부시의 아들 제사장 나 에스겔에게 특별히 임하고 여호와의 권능이 내 위에 있으니라
The word of the Lord came expressly unto Ezekiel the priest , the son of Buzi , in the land of the Chaldeans by the river Chebar ; and the hand of the Lord was there upon him.
4. 내가 보니 북방에서부터 폭풍과 큰 구름이 오는데 그 속에서 불이 번쩍번쩍하여 빛이 그 사면에 비취며 그 불 가운데 단쇠 같은 것이 나타나 보이고
And I looked , and, behold, a whirlwind came out of the north , a great cloud , and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber , out of the midst of the fire .
5. 그 속에서 네 생물의 형상이 나타나는데 그 모양이 이러하니 사람의 형상이라
Also out of the midst thereof came the likeness of four living creatures . And this was their appearance ; they had the likeness of a man .
6. 각각 네 얼굴과 네 날개가 있고
And every one had four faces , and every one had four wings .
7. 그 다리는 곧고 그 발바닥은 송아지 발바닥 같고 마광한 구리 같이 빛나며
And their feet were straight feet ; and the sole of their feet was like the sole of a calf’s foot : and they sparkled like the colour of burnished brass .
8. 그 사면 날개 밑에는 각각 사람의 손이 있더라 그 네 생물의 얼굴과 날개가 이러하니
And they had the hands of a man under their wings on their four sides ; and they four had their faces and their wings .
9. 날개는 다 서로 연하였으며 행할 때에는 돌이키지 아니하고 일제히 앞으로 곧게 행하며
Their wings were joined one to another ; they turned not when they went ; they went every one straight forward .
10. 그 얼굴들의 모양은 넷의 앞은 사람의 얼굴이요 넷의 우편은 사자의 얼굴이요 넷의 좌편은 소의 얼굴이요 넷의 뒤는 독수리의 얼굴이니
As for the likeness of their faces , they four had the face of a man , and the face of a lion , on the right side : and they four had the face of an ox on the left side ; they four also had the face of an eagle .
11. 그 얼굴은 이러하며 그 날개는 들어 펴서 각기 둘씩 서로 연하였고 또 둘은 몸을 가리웠으며
Thus were their faces : and their wings were stretched upward ; two wings of every one were joined one to another , and two covered their bodies .
12. 신이 어느 편으로 가려면 그 생물들이 그대로 가되 돌이키지 아니하고 일제히 앞으로 곧게 행하며
And they went every one straight forward : whither the spirit was to go , they went ; and they turned not when they went .
13. 또 생물의 모양은 숯불과 횃불 모양 같은데 그 불이 그 생물 사이에서 오르락 내리락 하며 그 불은 광채가 있고 그 가운데서는 번개가 나며
As for the likeness of the living creatures , their appearance was like burning coals of fire , and like the appearance of lamps : it went up and down among the living creatures ; and the fire was bright , and out of the fire went forth lightning .
14. 그 생물의 왕래가 번개 같이 빠르더라
And the living creatures ran and returned as the appearance of a flash of lightning .
15. 내가 그 생물을 본즉 그 생물 곁 땅 위에 바퀴가 있는데 그 네 얼굴을 따라 하나씩 있고
Now as I beheld the living creatures , behold one wheel upon the earth by the living creatures , with his four faces .
16. 그 바퀴의 형상과 그 구조는 넷이 한결 같은데 황옥 같고 그 형상과 구조는 바퀴 안에 바퀴가 있는 것 같으며
The appearance of the wheels and their work was like unto the colour of a beryl : and they four had one likeness : and their appearance and their work was as it were a wheel in the middle of a wheel .
17. 행할 때에는 사방으로 향한 대로 돌이키지 않고 행하며
When they went , they went upon their four sides : and they turned not when they went .
18. 그 둘레는 높고 무서우며 그 네 둘레로 돌아가면서 눈이 가득하며
As for their rings , they were so high that they were dreadful ; and their rings were full of eyes round about them four .
19. 생물이 행할 때에 바퀴도 그 곁에서 행하고 생물이 땅에서 들릴 때에 바퀴도 들려서
And when the living creatures went , the wheels went by them : and when the living creatures were lifted up from the earth , the wheels were lifted up .
20. 어디든지 신이 가려하면 생물도 신의 가려하는 곳으로 가고 바퀴도 그 곁에서 들리니 이는 생물의 신이 그 바퀴 가운데 있음이라
Whithersoever the spirit was to go , they went , thither was their spirit to go ; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels .
21. 저들이 행하면 이들도 행하고 저들이 그치면 이들도 그치고 저들이 땅에서 들릴 때에는 이들도 그 곁에서 들리니 이는 생물의 신이 그 바퀴 가운데 있음이더라
When those went , these went ; and when those stood , these stood ; and when those were lifted up from the earth , the wheels were lifted up over against them: for the spirit of the living creature was in the wheels .
22. 그 생물의 머리 위에는 수정 같은 궁창의 형상이 펴 있어 보기에 심히 두려우며
And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal , stretched forth over their heads above .
23. 그 궁창 밑에 생물들의 날개가 서로 향하여 펴 있는데 이 생물은 두 날개로 몸을 가리웠고 저 생물도 두 날개로 몸을 가리웠으며
And under the firmament were their wings straight , the one toward the other : every one had two , which covered on this side , and every one had two , which covered on that side , their bodies .
24. 생물들이 행할 때에 내가 그 날개 소리를 들은즉 많은 물 소리와도 같으며 전능자의 음성과도 같으며 떠드는 소리 곧 군대의 소리와도 같더니 그 생물이 설 때에 그 날개를 드리우더라
And when they went , I heard the noise of their wings , like the noise of great waters , as the voice of the Almighty , the voice of speech , as the noise of an host : when they stood , they let down their wings .
25. 그 머리 위에 있는 궁창 위에서부터 음성이 나더라 그 생물이 설 때에 그 날개를 드리우더라
And there was a voice from the firmament that was over their heads , when they stood , and had let down their wings .
26. 그 머리 위에 있는 궁창 위에 보좌의 형상이 있는데 그 모양이 남보석 같고 그 보좌의 형상 위에 한 형상이 있어 사람의 모양 같더라
And above the firmament that was over their heads was the likeness of a throne , as the appearance of a sapphire stone : and upon the likeness of the throne was the likeness as the appearance of a man above upon it.
27. 내가 본즉 그 허리 이상의 모양은 단 쇠 같아서 그 속과 주위가 불 같고 그 허리 이하의 모양도 불 같아서 사면으로 광채가 나며
And I saw as the colour of amber , as the appearance of fire round about within it, from the appearance of his loins even upward , and from the appearance of his loins even downward , I saw as it were the appearance of fire , and it had brightness round about .
28. 그 사면 광채의 모양은 비 오는 날 구름에 있는 무지개 같으니 이는 여호와의 영광의 형상의 모양이라 내가 보고 곧 엎드리어 그 말씀하시는 자의 음성을 들으니라
As the appearance of the bow that is in the cloud in the day of rain , so was the appearance of the brightness round about . This was the appearance of the likeness of the glory of the Lord . And when I saw it, I fell upon my face , and I heard a voice of one that spake .
■ 주석 보기
【겔1:1 JFB】겔1:1-28. Ezekiel's Vision by the Chebar. Four Cherubim and Wheels.
1. Now it came to pass—rather, "And it came," &c. As this formula in 수1:1 has reference to the written history of previous times, so here (and in 룻1:1, and 에1:1), it refers to the unwritten history which was before the mind of the writer. The prophet by it, as it were, continues the history of the preceding times. In the fourth year of Zedekiah's reign (렘51:59), Jeremiah sent by Seraiah a message to the captives (렘29:1-32) to submit themselves to God and lay aside their flattering hopes of a speedy restoration. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Zedekiah's accession coincide in time), followed up by a prophet raised up among the captives themselves, the energetic Ezekiel.
thirtieth year—that is, counting from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year of Josiah, that in which the book of the law was found, and the consequent reformation began [Scaliger]; or the thirtieth year of Ezekiel's life. As the Lord was about to be a "little sanctuary" (겔11:16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest; therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, thus answering to the beginning. By designating himself expressly as "the priest" (겔1:3), and as having reached his thirtieth year (the regular year of priests commencing their office), he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple in which he was to minister [Fairbairn].
Chebar—the same as Chabor or Habor, whither the ten tribes had been transported by Tiglath-pileser and Shalmaneser (왕하17:6; 대상5:26). It flows into the Euphrates near Carchemish or Circesium, two hundred miles north of Babylon.
visions of God—Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him of its reality, the fourth to his being internally made fit to receive the revelation; "the heavens were opened" (so 마3:16; 행7:56; 10:11; 계19:11); "he saw visions of God"; "the word of Jehovah came verily (as the meaning is rather than 'expressly, English Version,겔1:3) unto him" (it was no unreal hallucination); and "the hand of Jehovah was upon him" (사8:11; 단10:10, 18; 계1:17; the Lord by His touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him).
【겔1:1 CWC】[THE PROPHET'S CALL AND PREPARATION]
Ezekiel was carried to Babylon with King Jehoiachin, as we gather by comparing 1:1; 33:21; 40:1 with 왕하24:11-16; and lived with the exiles on the river Chebar probably at Tel-abib (1:1, 3; 3:15). Unlike Jeremiah, he was married and had a stated residence (8:1; 24:1, 18). His ministry began in the fifth year of Jehoiachin's captivity, and seven before the capture of Jerusalem (1:1, 2), when he himself was thirty years old (v. 1). His prophetic activity extended over a period of at least twenty-two years (1:2; 29:17), during which time he was often consulted by the leaders in exile (8:1; 14:1; 20:1), though his advice was not always followed. The time and manner of his death are unknown. -- Davis' Bible Dictionary.
Like Daniel and the Apostle John who, like himself, prophesied outside of Palestine, he follows the method of symbol and vision, or as we prefer to put it, God followed that method through him. And like them, his ministry was directed to "the whole house of Israel," the twelve tribes, rather than to either Judah or Israel distinctively, after the manner of the pre-exilic prophets. His purpose, was two-fold: (1) to keep before the exiles the national sins which had brought Israel so low; and (2) to sustain their faith by predictions of national restoration, the punishment of their enemies, and ultimate earthly glory.
Scofield divides the book into seven great prophetic strains indicated by the expression, "The hand of the Lord was upon me" (1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1), and seven minor divisions indicated by the formula, "And the word of the Lord came unto me." But although this is interesting and instructive, yet for our present purpose, we emphasize three main divisions only, as follows:
1. Prophecies delivered before the siege of Jerusalem, foretelling its overthrow (cc. 1-24). These correspond to the general character of Jeremiah's messages with whom for a while Ezekiel was contemporary.
2. Prophecies delivered during the period of the siege (cc. 25-32). These are chiefly about the Gentile nations.
3. Prophecies after the downfall of the city (cc. 33-48). These deal with the restoration entirely.
1. The Prophet Called.
Give the time, place and circumstances as indicated in verses one and two. Look at the map and identify the Chebar. Give the details of Ezekiel's biography in verse three.
Note the vision he beheld -- the whirlwind, cloud, fire, brightness, color (v. 4); the four living creatures (vv. 5-14); the wheels (vv. 15-21); the firmament (vv. 22-23); the voice (vv. 24-25); the throne and the man above it (vv. 26-27); and finally, the definition of it all (v. 28). Note in the last verse that out of this glory the voice spake that directed the prophet. Freshen your recollection by comparing Exodus 3, 33 and 34; 1 Kings 19; Isaiah 6; Daniel 10; Acts 9; Revelation 1.
The "living creatures" are doubtless identical with the cherubim of the garden of Eden, to which further reference will be made in the next lesson,
2. Equipped and Commissioned.
Note the address "Son of Man" (v. 1). It is used by Jesus Christ seventy-nine times in referring to Himself, and by Jehovah ninety-one times in speaking to Ezekiel, which suggests that the prophet is considered in a priestly and mediatorial capacity. Or, we may take the thought of Scofield that in the case of our Lord it is His racial name as the representative man in the sense of 고전15:45-47. If so, applying the idea here, it means that Jehovah, while not forsaking Israel even in her disobedience and hour of punishment, would yet remind that people that they are but a small part of the race for which He also cares.
Note the relation in which the Holy Spirit comes to the prophet, and examine your concordance to see that "entering into him" is more of a New Testament than an Old Testament way of speaking of that relation.
Note finally, that like other recipients of God's revelation the prophet heard the voice that spake to him and recognized the speaker.
Now follow a description of the moral condition of the people to whom he is sent (vv. 3-5), and a warning to himself, corresponding to that in the case of Jeremiah (vv. 6-8). The demand for absolute obedience in the transmission of his message and his compliance therewith, are set forth symbolically in the figure of the book (2:9; 3:3), although the transaction itself is difficult to explain. Perhaps it took place in a vision. How does it show that only what God imparted to him was he to preach? How that he was to make it his own? How that in a spiritual sense he was to live on it? "Whatever its message, the Word of God is sweet to faith because it is the Word of God." (Compare 렘1:9; 15:16; Rev. 10: 9, 10).
【겔1:1 MHCC】 Ezekiel's vision of God, and of the angelic host. (겔1:1-14) The conduct of Divine Providence. (겔1:15-25) A revelation of the Son of man upon his heavenly throne. (겔1:26-28)
겔1:1-14 It is a mercy to have the word of God brought to us, and a duty to attend to it diligently, when we are in affliction. The voice of God came in the fulness of light and power, by the Holy Spirit. These visions seem to have been sent to possess the prophet's mind with great and high thoughts of God. To strike terror upon sinners. To speak comfort to those that feared God, and humbled themselves. In 겔1:4-14, is the first part of the vision, which represents God as attended and served by a vast company of angels, who are all his messengers, his ministers, doing his commandments. This vision would impress the mind with solemn awe and fear of the Divine displeasure, yet raise expectations of blessings. The fire is surrounded with a glory. Though we cannot by searching find out God to perfection, yet we see the brightness round about it. The likeness of the living creatures came out of the midst of the fire; angels derive their being and power from God. They have the understanding of a man, and far more. A lion excels in strength and boldness. An ox excels in diligence and patience, and unwearied discharge of the work he has to do. An eagle excels in quickness and piercing sight, and in soaring high; and the angels, who excel man in all these respects, put on these appearances. The angels have wings; and whatever business God sends them upon, they lose no time. They stood straight, and firm, and steady. They had not only wings for motion, but hands for action. Many persons are quick, who are not active; they hurry about, but do nothing to purpose; they have wings, but no hands. But wherever the angels' wings carried them, they carried hands with them, to be doing what duty required. Whatever service they went about, they went every one straight forward. When we go straight, we go forward; when we serve God with one heart, we perform work. They turned not when they went. They made no mistakes; and their work needed not to be gone over again. They turned not from their business to trifle with any thing. They went whithersoever the Spirit of God would have them go. The prophet saw these living creatures by their own light, for their appearance was like burning coals of fire; they are seraphim, or 'burners;' denoting the ardour of their love to God, and fervent zeal in his service. We may learn profitable lessons from subjects we cannot fully enter into or understand. But let us attend to the things which relate to our peace and duty, and leave secret things to the Lord, to whom alone they belong.
겔1:15-25 Providence, represented by the wheels, produces changes. Sometimes one spoke of the wheel is uppermost, sometimes another; but the motion of the wheel on its own axletree is regular and steady. We need not despond in adversity; the wheels are turning round and will raise us in due time, while those who presume in prosperity know not how soon they may be cast down. The wheel is near the living creatures; the angels are employed as ministers of God's providence. The spirit of the living creatures was in the wheels; the same wisdom, power, and holiness of God, that guide and govern the angels, by them order all events in this lower world. The wheel had four faces, denoting that the providence of God exerts itself in all parts. Look every way upon the wheel of providence, it has a face toward you. Their appearance and work were as a wheel in the middle of a wheel. The disposals of Providence seem to us dark, perplexed, and unaccountable, yet are all wisely ordered for the best. The motion of these wheels was steady, regular, and constant. They went as the Spirit directed, therefore returned not. We should not have to undo that by repentance which we have done amiss, if we followed the guidance of the Spirit. The rings, or rims of the wheels were so vast, that when put in motion the prophet was afraid to look upon them. The consideration of the height and depth of God's counsel should awe us. They were full of eyes round about. The motions of Providence are all directed by infinite Wisdom. All events are determined by the eyes of the Lord, which are in every place beholding the evil and the good; for there is no such thing as chance or fortune. The firmament above was a crystal, glorious, but terribly so. That which we take to be a dark cloud, is to God clear as crystal, through which he looks upon all the inhabitants of the earth. When the angels had roused a careless world, they let down their wings, that God's voice might be plainly heard. The voice of Providence is to open men's ears to the voice of the word. Sounds on earth should awaken our attention to the voice from heaven; for how shall we escape, if we turn away from Him that speaks from thence.
겔1:26-28 The eternal Son, the second Person in the Trinity, who afterwards took the human nature, is here denoted. The first thing observed was a throne. It is a throne of glory, a throne of grace, a throne of triumph, a throne of government, a throne of judgment. It is good news to men, that the throne above the firmament is filled with One who appears, even there, in the likeness of a man. The throne is surrounded with a rainbow, the well-known emblem of the covenant, representing God's mercy and covenanted love to his people. The fire of God's wrath was breaking out against Jerusalem, but bounds should be set to it; he would look upon the bow, and remember the covenant. All the prophet saw was only to prepare him for what he was to hear. When he fell on his face, he heard the voice of One that spake. God delights to teach the humble. Let sinners, then, humble themselves before him. And let believers think upon his glory, that they may be gradually changed into his image by the Spirit of the Lord.
【겔1:2 JFB】2. Jehoiachin's captivity—In the third or fourth year of Jehoiakim, father of Jehoiachin, the first carrying away of Jewish captives to Babylon took place, and among them was Daniel. The second was under Jehoiachin, when Ezekiel was carried away. The third and final one was at the taking of Jerusalem under Zedekiah.
【겔1:4 JFB】4. whirlwind—emblematic of God's judgments (렘23:19; 25:32).
out of the north—that is, from Chaldea, whose hostile forces would invade Judea from a northerly direction. The prophet conceives himself in the temple.
fire infolding itself—laying hold on whatever surrounds it, drawing it to itself, and devouring it. Literally, "catching itself," that is, kindling itself [Fairbairn]. The same Hebrew occurs in 출9:24, as to the "fire mingled with the hail."
brightness … about it—that is, about the "cloud."
out of the midst thereof—that is, out of the midst of the "fire."
colour of amber—rather, "the glancing brightness (literally, 'the eye', and so the glancing appearance) of polished brass. The Hebrew, chasmal, is from two roots, "smooth" and "brass" (compare 겔1:7; 계1:15) [Gesenius]. The Septuagint and Vulgate translate it, "electrum"; a brilliant metal compounded of gold and silver.
【겔1:5 JFB】5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [Hengstenberg].
living creatures—So the Greek ought to have been translated in the parallel passage, 계4:6, not as English Version, "beasts"; for one of the "four" is a man, and man cannot be termed "beast." 겔10:20 shows that it is the cherubim that are meant.
likeness of a man—Man, the noblest of the four, is the ideal model after which they are fashioned (겔1:10; 겔10:14). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (겔10:21).
【겔1:6 JFB】6. Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (단7:1-28). The Fathers identified them with the four Gospels: Matthew the lion, Mark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temple; two more are now added, to imply that, while the law is retained as the basis, a new form is needed to be added to impart new life to it. The number four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head in front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cherubim were similar, only that the human faces were put looking towards each other, and towards the mercy seat between, being formed out of the same mass of pure gold as the latter (출25:19, 20). In 사6:2 two wings are added to cover their countenances; because there they stand by the throne, here under the throne; there God deigns to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. The face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, Jehovah, occupied the intervening space between the cherubim 창4:14, 16; 3:24 ("placed"; properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, and that man was to worship there. In the patriarchal dispensation when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim (Chaldean dialect) were made as models of them for domestic use (창31:19, Margin;창31:30). The silence of the twenty-fifth and twenty-sixth chapters of Exodus to their configuration, whereas everything else is minutely described, is because their form was so well-known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (겔10:20) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (왕상6:23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared; and he assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezekiel's foretold temple, if literal, is yet future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the redeemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold wisdom of God (마19:28; 고전6:2; 엡3:10; 계3:21; 4:6-8). The "lions" and "oxen," amidst "palms" and "open flowers" carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed by corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (출32:4, 5) and Jeroboam's calves at Dan and Beth-el, a schismatic imitation of the sacred symbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt.
【겔1:7 JFB】7. straight feet—that is, straight legs. Not protruding in any part as the legs of an ox, but straight like a man's [Grotius]. Or, like solid pillars; not bending, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without effort [Kitto, Cyclopedia].
sole … calf's foot—Henderson hence supposes that "straight feet" implies that they did not project horizontally like men's feet, but vertically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison.
colour—the glittering appearance, indicating God's purity.
【겔1:8 JFB】8. The hands of each were the hands of a man. The hand is the symbol of active power, guided by skilfulness (시78:72).
under their wings—signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, namely, the secret prompting of God, it is also implied that they are moved by it and not by their own power, so that they do nothing at random, but all with divine wisdom.
they four had … faces and … wings—He returns to what he had stated already in 겔1:6; this gives a reason why they had hands on their four sides, namely, because they had faces and wings on the four sides. They moved whithersoever they would, not by active energy merely, but also by knowledge (expressed by their faces) and divine guidance (expressed by their "wings").
【겔1:9 JFB】9. they—had no occasion to turn themselves round when changing their direction, for they had a face (겔1:6) looking to each of the four quarters of heaven. They made no mistakes; and their work needed not be gone over again. Their wings were joined above in pairs (see 겔1:11).
【겔1:10 JFB】10. they … had the face of a man—namely, in front. The human face was the primary and prominent one and the fundamental part of the composite whole. On its right was the lion's face; on the left, the ox's (called "cherub," 겔10:14); at the back from above was the eagle's.
【겔1:11 JFB】11. The tips of the two outstretched wings reached to one another, while the other two, in token of humble awe, formed a veil for the lower parts of the body.
stretched upward—rather, "were parted from above" (compare Margin; see on 사6:2). The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift up his eyes to heaven, he will see that they admirably conspire towards the one end at last.
【겔1:12 JFB】12. The same idea as in 겔1:9. The repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim.
the spirit—the secret impulse whereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the office assigned them.
【겔1:13 JFB】13. likeness … appearance—not tautology. "Likeness" expresses the general form; "appearance," the particular aspect.
coals of fire—denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suffering. So in 사6:2, 6, instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, for the message through his mouth was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter.
lamps—torches. The fire emitted sparks and flashes of light, as torches do.
went up and down—expressing the marvellous vigor of God's Spirit, in all His movements never resting, never wearied.
fire … bright—indicating the glory of God.
out of the fire … lightning—God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem.
【겔1:14 JFB】14. ran and returned—Incessant, restless motion indicates the plenitude of life in these cherubim; so in 계4:8, "they rest not day or night" (Z전4:10).
flash of lightning—rather, as distinct from "lightning" (겔1:13), "the meteor flash," or sheet lightning [Fairbairn].
【겔1:15 JFB】15. one wheel—The "dreadful height" of the wheel (겔1:18) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, whithersoever the living creatures might advance (겔1:17). Thus each wheel was composed of two circles cutting one another at right angles, "one" only of which appeared to touch the ground ("upon the earth"), according to the direction the cherubim desired to move in.
with his four faces—rather, "according to its four faces" or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides [Fairbairn]. The four sides or semicircles of each composite wheel pointed, as the four faces of each of the living creatures, to the four quarters of heaven. Havernick refers "his" or "its" to the wheels. The cherubim and their wings and wheels stood in contrast to the symbolical figures, somewhat similar, then existing in Chaldea, and found in the remains of Assyria. The latter, though derived from the original revelation by tradition, came by corruption to symbolize the astronomical zodiac, or the sun and celestial sphere, by a circle with wings or irradiations. But Ezekiel's cherubim rise above natural objects, the gods of the heathen, to the representation of the one true God, who made and continually upholds them.
【겔1:16 JFB】16. appearance … work—their form and the material of their work.
beryl—rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest (출28:20; 아5:14; 단10:6).
four had one likeness—The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.
【겔1:17 JFB】17. went upon their four sides—Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others.
【겔1:18 JFB】18. rings—that is, felloes or circumferences of the wheels.
eyes—The multiplicity of eyes here in the wheels, and 겔10:12, in the cherubim themselves, symbolizes the plenitude of intelligent life, the eye being the window through which "the spirit of the living creatures" in the wheels (겔1:20) looks forth (compare Z전4:10). As the wheels signify the providence of God, so the eyes imply that He sees all the circumstances of each case, and does nothing by blind impulse.
【겔1:19 JFB】19. went by them—went beside them.
【겔1:20 JFB】20. the spirit was to go—that is, their will was for going whithersoever the Spirit was for going.
over against them—rather, beside or in conjunction with them.
spirit of the living creature—put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power.
【겔1:21 JFB】21. over against—rather, "along with" [Henderson]; or, "beside" [Fairbairn].
【겔1:22 JFB】22. upon the heads—rather, "above the heads" [Fairbairn].
colour—glitter.
terrible crystal—dazzling the spectator by its brightness.
【겔1:23 JFB】23. straight—erect [Fairbairn], expanded upright.
two … two … covered … bodies—not, as it might seem, contradicting 겔1:11. The two wings expanded upwards, though chiefly used for flying, yet up to the summit of the figure where they were parted from each other, covered the upper part of the body, while the other two wings covered the lower parts.
【겔1:24 JFB】24. voice of … Almighty—the thunder (시29:3, 4).
voice of speech—rather, "the voice" or "sound of tumult," as in 렘11:16. From an Arabic root, meaning the "impetuous rush of heavy rain."
noise of … host—(사13:4; 단10:6).
【겔1:25 JFB】25. let down … wings—While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication.
【겔1:26 JFB】26. The Godhead appears in the likeness of enthroned humanity, as in 출24:10. Besides the "paved work of a sapphire stone, as it were the body of heaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (계19:11-16). The azure sapphire answers to the color of the sky. As others are called "sons of God," but He "the Son of God," so others are called "sons of man" (겔2:1, 3), but He "the Son of man" (마16:13), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of "the fulness of the Godhead" (골2:9). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as "a man."
【겔1:27 JFB】27. colour of amber—"the glitter of chasmal" [Fairbairn]. See on 겔1:4; rather, "polished brass" [Henderson]. Messiah is described here as in 단10:5, 6; 계1:14, 15.
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