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■ 에스겔 11장
1. 때에 주의 신이 나를 들어 데리고 여호와의 전 동문 곧 동향한 문에 이르시기로 본즉 그 문에 이십오 인이 있는데 내가 그 중에서 앗술의 아들 야아사냐와 브나야의 아들 블라댜를 보았으니 그들은 백성의 방백이라
Moreover the spirit lifted me up , and brought me unto the east gate of the Lord’s house , which looketh eastward : and behold at the door of the gate five and twenty men ; among whom I saw Jaazaniah the son of Azur , and Pelatiah the son of Benaiah , princes of the people .
2. 그가 내게 이르시되 인자야 이 사람들은 불의를 품고 이 성 중에서 악한 꾀를 베푸는 자니라
Then said he unto me, Son of man , these are the men that devise mischief , and give wicked counsel in this city :
3. 그들의 말이 집 건축할 때가 가깝지 아니한즉 이 성읍은 가마가 되고 우리는 고기가 된다 하나니
Which say , It is not near ; let us build houses : this city is the caldron , and we be the flesh .
4. 그러므로 인자야 너는 그들을 쳐서 예언하고 예언할지니라
Therefore prophesy against them, prophesy , O son of man .
5. 여호와의 신이 내게 임하여 가라사대 너는 말하기를 여호와의 말씀에 이스라엘 족속아 너희가 이렇게 말하였도다 너희 마음에서 일어나는 것을 내가 다 아노라
And the Spirit of the Lord fell upon me, and said unto me, Speak ; Thus saith the Lord ; Thus have ye said , O house of Israel : for I know the things that come into your mind , every one of them.
6. 너희가 이 성읍에서 많이 살륙하여 그 시체로 거리에 채웠도다
Ye have multiplied your slain in this city , and ye have filled the streets thereof with the slain .
7. 그러므로 나 주 여호와가 말하노라 이 성읍 중에서 너희가 살륙한 시체는 그 고기요 이 성읍은 그 가마려니와 너희는 그 가운데서 끌려 나오리라
Therefore thus saith the Lord God ; Your slain whom ye have laid in the midst of it, they are the flesh , and this city is the caldron : but I will bring you forth out of the midst of it.
8. 나 주 여호와가 말하노라 너희가 칼을 두려워하니 내가 칼로 너희에게 임하게 하고
Ye have feared the sword ; and I will bring a sword upon you, saith the Lord God .
9. 너희를 그 성읍 가운데서 끌어내어 타국인의 손에 붙여 너희에게 벌을 내리리니
And I will bring you out of the midst thereof, and deliver you into the hands of strangers , and will execute judgments among you.
10. 너희가 칼에 엎드러질 것이라 내가 이스라엘 변경에서 너희를 국문하리니 너희가 나를 여호와인 줄 알리라
Ye shall fall by the sword ; I will judge you in the border of Israel ; and ye shall know that I am the Lord .
11. 이 성읍은 너희 가마가 되지 아니하고 너희는 그 가운데 고기가 되지 아니할지라 내가 너희를 이스라엘 변경에서 국문하리니
This city shall not be your caldron , neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel :
12. 너희가 나를 여호와인 줄 알리라 너희가 내 율례를 행치 아니하며 규례를 지키지 아니하고 너희 사면에 있는 이방인의 규례대로 행하였느니라 하셨다 하라
And ye shall know that I am the Lord : for ye have not walked in my statutes , neither executed my judgments , but have done after the manners of the heathen that are round about you.
13. 이에 내가 예언할 때에 브나야의 아들 블라댜가 죽기로 내가 엎드리어 큰 소리로 부르짖어 가로되 오호라 주 여호와여 이스라엘의 남은 자를 다 멸절하고자 하시나이까 하니라
And it came to pass, when I prophesied , that Pelatiah the son of Benaiah died . Then fell I down upon my face , and cried with a loud voice , and said , Ah Lord God ! wilt thou make a full end of the remnant of Israel ?
14. 여호와의 말씀이 내게 임하여 가라사대
Again the word of the Lord came unto me, saying ,
15. 인자야 예루살렘 거민이 너의 형제 곧 너의 형제와 친속과 이스라엘 온 족속을 향하여 이르기를 너희는 여호와에게서 멀리 떠나라 이 땅은 우리에게 주어 기업이 되게 하신 것이라 하였나니
Son of man , thy brethren , even thy brethren , the men of thy kindred , and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said , Get you far from the Lord : unto us is this land given in possession .
16. 그런즉 너는 말하기를 주 여호와의 말씀에 내가 비록 그들을 멀리 이방인 가운데로 쫓고 열방에 흩었으나 그들이 이른 열방에서 내가 잠간 그들에게 성소가 되리라 하셨다 하고
Therefore say , Thus saith the Lord God ; Although I have cast them far off among the heathen , and although I have scattered them among the countries , yet will I be to them as a little sanctuary in the countries where they shall come .
17. 너는 또 말하기를 주 여호와의 말씀에 내가 너희를 만민 가운데 모으며 너희를 흩은 열방 가운데서 모아 내고 이스라엘 땅으로 너희에게 주리라 하셨다 하라
Therefore say , Thus saith the Lord God ; I will even gather you from the people , and assemble you out of the countries where ye have been scattered , and I will give you the land of Israel .
18. 그들이 그리로 가서 그 가운데 모든 미운 물건과 가증한 것을 제하여 버릴지라
And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.
19. 내가 그들에게 일치한 마음을 주고 그 속에 새 신을 주며 그 몸에서 굳은 마음을 제하고 부드러운 마음을 주어서
And I will give them one heart , and I will put a new spirit within you; and I will take the stony heart out of their flesh , and will give them an heart of flesh :
20. 내 율례를 좇으며 내 규례를 지켜 행하게 하리니 그들은 내 백성이 되고 나는 그들의 하나님이 되리라
That they may walk in my statutes , and keep mine ordinances , and do them: and they shall be my people , and I will be their God .
21. 그러나 미운 것과 가증한 것을 마음으로 좇는 자는 내가 그 행위대로 그 머리에 갚으리라 나 주 여호와의 말이니라
But as for them whose heart walketh after the heart of their detestable things and their abominations , I will recompense their way upon their own heads , saith the Lord God .
22. 때에 그룹들이 날개를 드는데 바퀴도 그 곁에 있고 이스라엘 하나님의 영광도 그 위에 덮였더니
Then did the cherubims lift up their wings , and the wheels beside them; and the glory of the God of Israel was over them above .
23. 여호와의 영광이 성읍 중에서부터 올라가서 성읍 동편 산에 머물고
And the glory of the Lord went up from the midst of the city , and stood upon the mountain which is on the east side of the city .
24. 주의 신이 나를 들어 하나님의 신의 이상 중에 데리고 갈대아에 있는 사로잡힌 자 중에 이르시더니 내가 보는 이상이 나를 떠난지라
Afterwards the spirit took me up , and brought me in a vision by the Spirit of God into Chaldea , to them of the captivity . So the vision that I had seen went up from me.
25. 내가 사로잡힌 자들에게 여호와께서 내게 보이신 모든 일로 고하니라
Then I spake unto them of the captivity all the things that the Lord had shewed me.
■ 주석 보기
【겔11:1 JFB】겔11:1-25. Prophecy of the Destruction of the Corrupt "Princes of the People;" Pelatiah Dies; Promise of Grace to the Believing Remnant; Departure of the Glory of God from the City; Ezekiel's Return to the Captives.
1. east gate—to which the glory of God had moved itself (겔10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.
five and twenty men—The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in 겔8:16. The leading priests were usually called "princes of the sanctuary" (사43:28) and "chiefs of the priests" (대하36:14); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin (겔11:2). Already the wrath of God had visited the people represented by the elders (겔9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (겔8:12, 16) after the sin of the elders.
Jaazaniah—signifying "God hears."
son of Azur—different from Jaazaniah the son of Shaphan (겔8:11). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (겔8:11, 12), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn].
【겔11:1 CWC】[VISIONS OF IDOLATRY]
It is the general opinion that these chapters introduce a new stage of the prophecies, and that while those of the last lesson comprehended Judah and Israel, these refer more particularly to Jerusalem and the people of Judah under Zedekiah. The fuller story of this period was in Jeremiah.
The prophet is seen in his own house by the Chebar, and the elders of Judah are before him for instruction (8:1). "Elders" we understand to mean some who are in captivity with the prophet.
"The Visions of God to Jerusalem" (v. 3), concern the profanations of the temple and other wickedness of the people past and present, and because of which the partial captivity had befallen them which was speedily to be followed by a completer one.
As another puts it, the prophet was showing these things to the present generation of Jews in Babylon to justify to them, the righteousness of God in their present chastening. There were some of the younger element who had been born in captivity and to whom these things presumably were unknown. The visions were so vivid to the prophet that it seems as if he were transferred back to Jerusalem at the time these things were occurring.
1. The Third Vision of Glory. 8: 1-4.
Verse 1 compared with 1:2, raises the presumption that the "lying on his sides" (vv. 5, 6), had been completed. Verse 2, refers to a further manifestation of the Messiah as the Angel of the Covenant, in whose person alone God manifests Himself. (요1:18). Verse 3, "the image of jealousy" was a heathen image worshiped with licentious rites and provoking God's jealousy (출20:5). Verse 4, refers to the Shekinah which still rested over the temple and upon the mercy-seat.
2. The Profanations of the Temp레8:5-18.
The idolatries named (v. 10) had been introduced from Egypt. "Chambers of his imagery," (v. 12) means his perverse imagination. "Tammuz" (v. 14) the name of a heathen god, the Syrian form of Adonais. "The branch to the nose" (v. 17), refers to the sacred trees which were symbols in idol worship.
3. Sealing the Faithful. 9:1-11.
"Them that have charge over the city" (1) are doubtless angelic executioners of God's will as in 단4:13, 17, 23, and elsewhere. The man with the ink horn (2) is thought to symbolize the Messiah, who is here marking His elect (v. 4, compare with 출12:7, 계7:3, and other places). The departure of the "glory of the God of Israel" (3) is significant, presaging His final departure from the nation which would be given over to its punishment. Quoting Scofield, "It is noteworthy that to Ezekiel, the priest, was given the vision of the glory departing from the cherubim to the threshold (9:3); then from the threshold (10:18); then from the temple and the city to the mountain on the east of Jerusalem (11:13), and finally returning again to the temple to abide permanently in the millennium (43:2-5).
4. The Judgments Spreading. 10-11: 13.
"The wrath of God is now about to burn the city, as His sword in the hand of Babylon, had slain its inhabitants." This is the story of chapter 10, but in 11 we have a separate prophecy of the punishment of the corrupt princes. Their wicked counsel is indicated in verse 3, which agrees with what we saw in Jeremiah. They were ever contending against that prophet that his word was not true, and that destruction by the Babylonians was not coming. They, therefore, because of their unbelief, were responsible for the slain of the city (vv. 6, 7). Their judgment was certain (vv. 8-13).
5. Future Restoration Promised. 11:14-25.
Ezekiel wonders if there shall be no salvation (v. 13), and he is told that those who have been carried away, and whom the remainder in the land despised and sneered at for that reason, will be watched over wherever they are (v. 16). This leads to that prophecy of the future repentance and restoration of the nation with which we have become familiar in other prophets. Verses 17-21, is a picture of the millennial period.
【겔11:1 MHCC】 Divine judgments against the wicked at Jerusalem. (겔11:1-13) Divine favour towards those in captivity. (겔11:14-21) The Divine presence forsakes the city. (겔11:22-25)
겔11:1-13 Where Satan cannot persuade men to look upon the judgment to come as uncertain, he gains his point by persuading them to look upon it as at a distance. These wretched rulers dare to say, We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, we shall receive no more damage from the besiegers than the caldron does from the fire. When sinners flatter themselves to their own ruin, it is time to tell them they shall have no peace if they go on. None shall remain in possession of the city but those who are buried in it. Those are least safe who are most secure. God is often pleased to single out some sinners for warning to others. Whether Pelatiah died at that time in Jerusalem, or when the fulfilment of the prophecy drew near, is uncertain. Like Ezekiel, we ought to be much affected with the sudden death of others, and we should still plead with the Lord to have mercy on those who remain.
겔11:14-21 The pious captives in Babylon were insulted by the Jews who continued in Jerusalem; but God made gracious promises to them. It is promised, that God will give them one heart; a heart firmly fixed for God, and not wavering. All who are made holy have a new spirit, a new temper and dispositions; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. The carnal heart, like a stone, cannot be made to feel. Men live among the dead and dying, and are neither concerned nor humbled. He will make their hearts tender and fit to receive impressions: this is God's work, it is his gift by promise; and a wonderful and happy change is wrought by it, from death to life. Their practices shall be agreeable to those principles. These two must and will go together. When the sinner feels his need of these blessings, let him present the promises as prayers in the name of Christ, they will be performed.
겔11:22-25 Here is the departure of God's presence from the city and temple. It was from the Mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain. Though the Lord will not forsake his people, yet he may be driven away from any part of his visible church by their sins, and woe will be upon them when He withdraws his presence, glory, and protection.
【겔11:2 JFB】2. he—the Lord sitting on the cherubim (겔10:2).
wicked counsel—in opposition to the prophets of God (겔11:3).
【겔11:3 JFB】3. It is not near—namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (렘29:5). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (렘25:11, 12; 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [Fairbairn], (Compare 겔12:22, 27; 벧후3:4).
this city … caldron … we … flesh—sneering at 렘1:13, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (겔11:11), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land." "But," says God, in 겔11:7, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in 겔24:3, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."
【겔11:4 JFB】4. prophesy … prophesy—The repetition marks emphatic earnestness.
【겔11:5 JFB】5. Spirit … fell upon me—stronger than "entered into me" (겔2:2; 3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners.
I know—(시139:1-4). Your scornful jests at My word escape not My notice.
【겔11:6 JFB】6. your slain—those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (겔7:23, 24). They had made it a caldron in which to boil the flesh of God's people (미3:1-3), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (렘34:4, 5).
【겔11:7 JFB】7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier.
【겔11:8 JFB】8. The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him.
【겔11:9 JFB】9. out of the midst thereof—that is, of the city, as captives led into the open plain for judgment.
【겔11:10 JFB】10. in the border of Israel—on the frontier: at Riblah, in the land of Hamath (compare 왕하25:19-21, with 왕상8:65).
ye shall know that I am the Lord—by the judgments I inflict (시9:16).
【겔11:11 JFB】11. (See on 겔11:3).
【겔11:12 JFB】12. (신12:30, 31).
【겔11:13 JFB】13. Pelaliah—probably the ringleader of the scorners (겔11:1); his being stricken dead (like Ananias, Acts 5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin.
fell … upon … face—(See on 겔9:8).
wilt thou make a full end of the remnant—Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?
【겔11:15 JFB】15. thy brethren … brethren—The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared.
men of thy kindred—literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (레25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (신33:9), the type of Messiah (마12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Lu 16:15; 고전1:26-28). "No door of hope but in the valley of Achor" ("trouble," 호2:15), [Fairbairn].
Get you far … unto us is this land—the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."
【겔11:16 JFB】16. Although—anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (시90:1; 91:9; 사8:14). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (사57:15; 66:1; 말1:11; 요4:21-24; 행7:48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (사2:2-4; 렘3:16-18). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (겔40:1-44:31).
a little—rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (렘24:6).
【겔11:17 JFB】17. (겔28:25; 34:13; 36:24).
【겔11:18 JFB】18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (학2:9); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.
【겔11:19 JFB】19. I will give them—lest they should claim to themselves the praise given them in 겔11:18, God declares it is to be the free gift of His Spirit.
one heart—not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (렘32:39; 습3:9) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (겔11:18; 왕상18:21; 호10:2) [Calvin].
new spirit—(시51:10; 렘31:33). Realized fully in the "new creature" of the New Testament (고후5:17); having new motives, new rules, new aims.
stony heart—like "adamant" (Z전7:12); the natural heart of every man.
heart of flesh—impressible to what is good, tender.
【겔11:20 JFB】20. walk in my statutes—Regeneration shows itself by its fruits (갈5:22, 25).
they … my people, … I … their God—(겔14:11; 36:28; 37:27; 렘24:7). In its fullest sense still future (Z전13:9).
【겔11:21 JFB】21. whose heart … after … heart of … detestable things—The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [Calvin]. Perhaps it is implied that they and their idols are much alike in character (시115:8). The heart walks astray first, the feet follow.
recompense … way upon … heads—They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (겔9:10).
【겔11:23 JFB】23. The Shekinah glory now moves from the east gate (겔10:4, 19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (마24:3). It is also to be the scene of His return in person to deliver His people (Z전14:4), when He shall come by the same way as He went, "the way of the east" (겔43:2).
【겔11:24 JFB】24. brought me in a vision—not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (겔8:3) in Chaldea; he now reports what he had witnessed with the inner eye.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.