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■ 에스겔 14장

1. 이스라엘 장로 두어 사람이 나아와 내 앞에 앉으니

  Then came certain of the elders of Israel unto me, and sat before me.

 

2. 여호와의 말씀이 내게 임하여 가라사대

  And the word of the Lord came unto me, saying ,

 

3. 인자야 이 사람들이 자기 우상을 마음에 들이며 죄악의 거치는 것을 자기 앞에 두었으니 그들이 내게 묻기를 내가 조금인들 용납하랴

  Son of man , these men have set up their idols in their heart , and put the stumblingblock of their iniquity before their face : should I be enquired of at all by them?

 

4. 그런즉 너는 그들에게 말하여 이르라 나 주 여호와가 말하노라 이스라엘 족속 중에 무릇 그 우상을 마음에 들이며 죄악의 거치는 것을 자기 앞에 두고 선지자에게 나아오는 자에게는 나 여호와가 그 우상의 많은 대로 응답하리니

  Therefore speak unto them, and say unto them, Thus saith the Lord God ; Every man of the house of Israel that setteth up his idols in his heart , and putteth the stumblingblock of his iniquity before his face , and cometh to the prophet ; I the Lord will answer him that cometh according to the multitude of his idols ;

 

5. 이는 이스라엘 족속이 다 그 우상으로 인하여 나를 배반하였으므로 내가 그들의 마음에 먹은 대로 그들을 잡으려 함이니라

  That I may take the house of Israel in their own heart , because they are all estranged from me through their idols .

 

6. 그런즉 너는 이스라엘 족속에게 이르기를 주 여호와의 말씀에 너희는 마음을 돌이켜 우상을 떠나고 얼굴을 돌이켜 모든 가증한 것을 떠나라

  Therefore say unto the house of Israel , Thus saith the Lord God ; Repent , and turn yourselves from your idols ; and turn away your faces from all your abominations .

 

7. 이스라엘 족속과 이스라엘 가운데 우거하는 외인 중에 무릇 나를 떠나고 자기 우상을 마음에 들이며 죄악의 거치는 것을 자기 앞에 두고 자기를 위하여 내게 묻고자 하여 선지자에게 나아오는 자에게는 나 여호와가 친히 응답하여

  For every one of the house of Israel , or of the stranger that sojourneth in Israel , which separateth himself from me , and setteth up his idols in his heart , and putteth the stumblingblock of his iniquity before his face , and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself:

 

8. 그 사람을 대적하여 그들로 놀라움과 감계와 속담거리가 되게 하여 내 백성 가운데서 끊으리니 너희가 나를 여호와인 줄 알리라

  And I will set my face against that man , and will make him a sign and a proverb , and I will cut him off from the midst of my people ; and ye shall know that I am the Lord .

 

9. 만일 선지자가 유혹을 받고 말을 하면 나 여호와가 그 선지자로 유혹을 받게 하였음이어니와 내가 손을 펴서 내 백성 이스라엘 가운데서 그를 멸할 것이라

  And if the prophet be deceived when he hath spoken a thing , I the Lord have deceived that prophet , and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel .

 

10. 선지자의 죄악과 그에게 묻는 자의 죄악이 같은즉 각각 자기의 죄악을 담당하리니

  And they shall bear the punishment of their iniquity : the punishment of the prophet shall be even as the punishment of him that seeketh unto him;

 

11. 이는 이스라엘 족속으로 다시는 미혹하여 나를 떠나지 않게 하며 다시는 모든 범죄함으로 스스로 더럽히지 않게 하여 그들로 내 백성을 삼고 나는 그들의 하나님이 되려 함이니라 나 주 여호와의 말이니라 하셨다 하라

  That the house of Israel may go no more astray from me , neither be polluted any more with all their transgressions ; but that they may be my people , and I may be their God , saith the Lord God .

 

12. 여호와의 말씀이 또 내게 임하여 가라사대

  The word of the Lord came again to me, saying ,

 

13. 인자야 가령 어느 나라가 불법하여 내게 범죄하므로 내가 손을 그 위에 펴서 그 의뢰하는 양식을 끊어 기근을 내려서 사람과 짐승을 그 나라에서 끊는다 하자

  Son of man , when the land sinneth against me by trespassing grievously , then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:

 

14. 비록 노아, 다니엘, 욥, 이 세 사람이 거기 있을지라도 그들은 자기의 의로 자기의 생명만 건지리라 나 주 여호와의 말이니라

  Though these three men , Noah , Daniel , and Job , were in it , they should deliver but their own souls by their righteousness , saith the Lord God .

 

15. 가령 내가 사나운 짐승으로 그 땅에 통행하여 적막케 하며 황무케 하여 사람으로 그 짐승을 인하여 능히 통행하지 못하게 한다 하자

  If I cause noisome beasts to pass through the land , and they spoil it, so that it be desolate , that no man may pass through because of the beasts :

 

16. 비록 이 세 사람이 거기 있을지라도 나의 삶을 두고 맹세하노니 그들은 자녀도 건지지 못하고 자기만 건지겠고 그 땅은 황무하리라 나 주 여호와의 말이니라

  Though these three men were in it , as I live , saith the Lord God , they shall deliver neither sons nor daughters ; they only shall be delivered , but the land shall be desolate .

 

17. 가령 내가 칼로 그 땅에 임하게 하고 명하기를 칼아 이 땅에 통행하라 하여 사람과 짐승을 거기서 끊는다 하자

  Or if I bring a sword upon that land , and say , Sword , go through the land ; so that I cut off man and beast from it:

 

18. 비록 이 세 사람이 거기 있을지라도 나의 삶을 두고 맹세하노니 그들은 자녀도 건지지 못하고 자기만 건지리라 나 주 여호와의 말이니라

  Though these three men were in it , as I live , saith the Lord God , they shall deliver neither sons nor daughters , but they only shall be delivered themselves.

 

19. 가령 내가 그 땅에 온역을 내려 죽임으로 내 분을 그 위에 쏟아 사람과 짐승을 거기서 끊는다 하자

  Or if I send a pestilence into that land , and pour out my fury upon it in blood , to cut off from it man and beast :

 

20. 비록 노아, 다니엘, 욥이 거기 있을지라도 나의 삶을 두고 맹세하오니 그들은 자녀도 건지지 못하고 자기의 의로 자기의 생명만 건지리라 나 주 여호와의 말이니라 하시니라

  Though Noah , Daniel , and Job , were in it , as I live , saith the Lord God , they shall deliver neither son nor daughter ; they shall but deliver their own souls by their righteousness .

 

21. 주 여호와께서 가라사대 내가 나의 네 가지 중한 벌 곧 칼과 기근과 사나운 짐승과 온역을 예루살렘에 함께 내려 사람과 짐승을 그 중에서 끊으리니 그 해가 더욱 심하지 않겠느냐

  For thus saith the Lord God ; How much more when I send my four sore judgments upon Jerusalem , the sword , and the famine , and the noisome beast , and the pestilence , to cut off from it man and beast ?

 

22. 그러나 그 가운데 면하는 자가 남아 있어 끌려 나오리니 곧 자녀들이라 그들이 너희에게로 나아오리니 너희가 그 행동과 소위를 보면 내가 예루살렘에 내린 재앙 곧 그 내린 모든 일에 대하여 너희가 위로를 받을 것이라

  Yet, behold, therein shall be left a remnant that shall be brought forth , both sons and daughters : behold, they shall come forth unto you, and ye shall see their way and their doings : and ye shall be comforted concerning the evil that I have brought upon Jerusalem , even concerning all that I have brought upon it.

 

23. 너희가 그 행동과 소위를 볼 때에 그들로 인하여 위로를 받고 내가 예루살렘에서 행한 모든 일이 무고히 한 것이 아닌 줄을 알리라 나 주 여호와의 말이니라

  And they shall comfort you, when ye see their ways and their doings : and ye shall know that I have not done without cause all that I have done in it, saith the Lord God .

 

■ 주석 보기

【겔14:1 JFB】겔14:1-23. Hypocritical Inquirers Are Answered According to Their Hypocrisy. The Calamities Coming on the People; but a Remnant Is to Escape.
1. elders—persons holding that dignity among the exiles at the Chebar. Grotius refers this to Seraiah and those sent with him from Judea (렘51:59). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry.
sat before me—not at once able to find a beginning of their speech; indicative of anxiety and despondency.

 

【겔14:1 CWC】[DISTRIBUTING THE RESPONSIBILITY]
While these visions and prophecies may be new as to the particular occasions for them, yet they are in substance the same as the preceding.
1. "The Prince in Jerusalem." (12: 1-16.)
In chapter 10 we had a vision of the judgment upon the city of Jerusalem, in II, upon the princes, and in this upon the king himself (10). The explanation of the action commanded the prophet in verses 1-7 is given in verses 8-16. It is thought that this was performed by him in vision only and not outwardly, but if so, its effect could hardly have been intended for those he was instructing but only for himself, which we doubt (v. 9). The whole thing typifies Zedekiah's flight by night. (Compare 렘39:4.) He went out furtively as digging through a wall, and covered his face so as not to be recognized.
2. The Nearness of the Event. Verses 17-28.
The infidels scoffingly said that because the threatened judgment was long in coming, it would never come (v. 22), but they are to be taught otherwise (vv. 23-25). As a matter of fact it was very near (vv. 26-28).
3. The Lying Prophets. 13:1-23.
The city, the princes, the king have each been singled out for judgment, and now come the prophets. Note where they obtained their false messages (v. 2), and the ill effect of them on the people (v. 6). Note the judgments to fall on them (v. 9), which probably means that their names would be erased from the registers like those who had died for their crimes (렘17:13; 계3:5; 눅10:20). Moreover, they never would return from captivity. As teachers they were like men building up a wall with untempered mortar and their work would come to naught (vv. 10-16). There were false prophetesses as well as prophets (vv. 17-23). They "sew pillows to all armholes" might be rendered "to elbows and wrists," and the reference is thought to be the cushions which the prophetesses made to lean upon as typifying the tranquility they foretold to them who consulted them. "Kerchiefs on the head of every stature" might be rendered on "men of every age," though its significance is doubtful. The prophetesses engaged in their wicked work for paltry fees (v. 19).
4. The Hypocritical Peop레14:1-11.
The spirit in which some of the people sought the instruction of the prophet is shown in verses 1-5, and it is a judgment upon them that they shall listen to false prophets and be deceived. God will judicially darken the false prophets' mind to that end, or He will permit Satan to do it. The evil teaching of these false prophets, in other words, will serve the purposes of His just judgment. (Compare I Kings 22:23; 살후2:11, 12).
5. Intercession Useless. Verses 12-23.
The inevitableness of the coming judgment on Jerusalem is shown in the discouragement of intercession on her behalf. Ezekiel had been pleading, but he might as well desist. Noah, Daniel and Job (vv. 14, 23) had prevailed with God on former occasions, but even their petitions would now be helpless. The reference to Daniel is interesting, for although his prophecies were mostly later than Ezekiel, yet his fame for piety and wisdom was already established, and the events recorded in the early chapters of his book had already occurred. But even he, though the Jews may have had their hopes turned towards his influence either in the court of Babylon or that of heaven, could not avert the approaching calamity.
6. The Burning Vine. 15.
The point of this vision seems to be that as the vine is worthless as wood so the people of Jerusalem have ceased to have any value in His eyes. They were once His vine, but now they shall pass from fire to fire until they come to naught.

 

【겔14:1 MHCC】 Threatenings against hypocrites. (겔14:1-11) God's purpose to punish the guilty Jews, but a few should be saved. (겔14:12-23)
 
겔14:1-11 No outward form or reformation can be acceptable to God, so long as any idol possesses the heart; yet how many prefer their own devices and their own righteousness, to the way of salvation! Men's corruptions are idols in their hearts, and are of their own setting up; God will let them take their course. Sin renders the sinner odious in the eyes of the pure and holy God; and in his own eyes also, whenever conscience is awakened. Let us seek to be cleansed from the guilt and pollution of sins, in that fountain which the Lord has opened.
 
겔14:12-23 National sins bring national judgments. Though sinners escape one judgment, another is waiting for them. When God's professing people rebel against him, they may justly expect all his judgments. The faith, obedience, and prayers of Noah prevailed to the saving of his house, but not of the old world. Job's sacrifice and prayer in behalf of his friends were accepted, and Daniel had prevailed for the saving his companions and the wise men of Babylon. But a people that had filled the measure of their sins, was not to expect to escape for the sake of any righteous men living among them; not even of the most eminent saints, who could be accepted in their own case only through the sufferings and righteousness of Christ. Yet even when God makes the greatest desolations by his judgments, he saves some to be monuments of his mercy. In firm belief that we shall approve the whole of God's dealings with ourselves, and with all mankind, let us silence all rebellious murmurs and objections.

 

【겔14:3 JFB】3. heart … face—The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them.
stumbling-block of … iniquity—See 잠3:21, 23, "Let not them (God's laws) depart from thine eyes, then … thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (겔7:19).
inquired of at all—literally, "should I with inquiry be inquired of" by such hypocrites as they are? (시66:18; 잠15:29; 28:9).

 

【겔14:4 JFB】4. and cometh—and yet cometh, reigning himself to be a true worshipper of Jehovah.
him that cometh—so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him."
according to … idols—thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (잠1:31; 26:5).

 

【겔14:5 JFB】5. That I may take—that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts"; corresponding to "according to the multitude of his idols" (see on 겔14:4); an instance is given in 겔14:9; 롬1:28; 살후2:11, God giving them up in wrath to their own lie.
idols—though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."

 

【겔14:6 JFB】6. Though God so threatened the people for their idolatry (겔14:5), yet He would rather they should avert the calamity by "repentance."
turn yourselves—Calvin translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see 겔14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to 겔14:3, 4 favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.

 

【겔14:7 JFB】7. stranger—the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (레17:8, 9).
inquire of him concerning me—that is, concerning My will.
by myself—not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. Fairbairn translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.

 

【겔14:8 JFB】8. And I will set my face against that man—(See on 레17:10).
and will make him a sign—literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, &c. (민26:10; 신28:37).

 

【겔14:9 JFB】9. I the Lord have deceived that prophet—not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (신13:3; 왕상22:23; 렘4:10; 살후2:11, 12). Evil comes not from God, though God overrules it to serve His will (욥12:16; 약1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace' to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."

 

【겔14:10 JFB】10. As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [Fairbairn]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (신13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, 삼상16:14; 28:6, 7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.

 

【겔14:11 JFB】11. Love was the spring of God's very judgments on His people, who were incurable by any other process (겔11:20; 37:27).

 

【겔14:12 JFB】12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare 창18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (시99:6; 렘14:2; 15:1), which had prevailed formerly (출32:11-14; 민14:13-20; 삼상7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (약5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

 

【겔14:13 JFB】13. staff of … bread—on which man's existence is supported as on a staff (겔4:16; 5:16; 레26:26; 시104:15; 사3:1). I will send a famine.

 

【겔14:14 JFB】14. Noah, Daniel … Job—specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (단2:17, 18, 48, 49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in 단1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (겔14:16, 18, 20; compare 렘7:16; 11:14; 14:11).
deliver … souls by … righteousness—(잠11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (롬4:3).

 

【겔14:15 JFB】15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (겔14:13); then (겔14:15) "noisome beasts" (레26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In 겔14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.

 

【겔14:19 JFB】19. in blood—not literally. In Hebrew, "blood" expresses every premature kind of death.

 

【겔14:21 JFB】21. How much more—literally, "Surely shall it be so now, when I send," &c. If none could avert the one only judgment incurred, surely now, when all four are incurred by sin, much more impossible it will be to deliver the land.

 

【겔14:22 JFB】22. Yet … a remnant—not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as 겔14:23 shows.
ye shall see their … doings; and … be comforted—Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect remnant, though that is not referred to here, but in 겔20:43.

 

※ 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.

 

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