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■ 에스겔 21장
1. 여호와의 말씀이 또 내게 임하여 가라사대
And the word of the Lord came unto me, saying ,
2. 인자야 너는 얼굴을 예루살렘으로 향하며 성소를 향하여 소리내어 이스라엘 땅을 쳐서 예언하라
Son of man , set thy face toward Jerusalem , and drop thy word toward the holy places , and prophesy against the land of Israel ,
3. 이스라엘 땅에게 이르기를 여호와의 말씀에 내가 너를 대적하여 내 칼을 집에서 빼어 의인과 악인을 네게서 끊을지라
And say to the land of Israel , Thus saith the Lord ; Behold, I am against thee, and will draw forth my sword out of his sheath , and will cut off from thee the righteous and the wicked .
4. 내가 의인과 악인을 네게서 끊을터이므로 내 칼을 집에서 빼어 무릇 혈기 있는 자를 남에서 북까지 치리니
Seeing then that I will cut off from thee the righteous and the wicked , therefore shall my sword go forth out of his sheath against all flesh from the south to the north :
5. 무릇 혈기 있는 자는 나 여호와가 내 칼을 집에서 빼어낸 줄을 알지라 칼이 다시 꽂혀지지 아니하리라 하셨다 하라
That all flesh may know that I the Lord have drawn forth my sword out of his sheath : it shall not return any more.
6. 인자야 너는 탄식하되 허리가 끊어지는듯이 그들의 목전에서 슬피 탄식하라
Sigh therefore, thou son of man , with the breaking of thy loins ; and with bitterness sigh before their eyes .
7. 그들이 네게 묻기를 네가 어찌하여 탄식하느냐 하거든 대답하기를 소문을 인함이라 재앙이 오나니 각 마음이 녹으며 모든 손이 약하여지며 각 영이 쇠하며 모든 무릎이 물과 같이 약하리라 보라 재앙이 오나니 정녕 이루리라 나 주 여호와의 말이니라 하라
And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer , For the tidings ; because it cometh : and every heart shall melt , and all hands shall be feeble , and every spirit shall faint , and all knees shall be weak as water : behold, it cometh , and shall be brought to pass , saith the Lord God .
8. 여호와의 말씀이 또 내게 임하여 가라사대
Again the word of the Lord came unto me, saying ,
9. 인자야 너는 예언하여 이르기를 여호와의 말씀에 칼이여 칼이여 날카롭고도 마광되었도다
Son of man , prophesy , and say , Thus saith the Lord ; Say , A sword , a sword is sharpened , and also furbished :
10. 그 칼이 날카로움은 살륙을 위함이요 마광됨은 번개 같이 되기 위함이니 우리가 즐거워하겠느냐 내 아들의 홀이 모든 나무를 업신여기는도다
It is sharpened to make a sore slaughter ; it is furbished that it may glitter : should we then make mirth ? it contemneth the rod of my son , as every tree .
11. 그 칼이 손에 잡아 쓸만하도록 마광되되 살륙하는 자의 손에 붙이기 위하여 날카롭고도 마광되었도다 하셨다 하라
And he hath given it to be furbished , that it may be handled : this sword is sharpened , and it is furbished , to give it into the hand of the slayer .
12. 인자야 너는 부르짖어 슬피 울지어다 이것이 내 백성에게 임하며 이스라엘 모든 방백에게 임함이로다 그들과 내 백성이 함께 칼에 붙인바 되었으니 너는 네 넓적다리를 칠지어다
Cry and howl , son of man : for it shall be upon my people , it shall be upon all the princes of Israel : terrors by reason of the sword shall be upon my people : smite therefore upon thy thigh .
13. 이것이 시험이라 만일 업신여기는 홀이 없어지면 어찌할꼬 나 주 여호와의 말이니라
Because it is a trial , and what if the sword contemn even the rod ? it shall be no more, saith the Lord God .
14. 그러므로 인자야 너는 예언하며 손뼉을 쳐서 칼로 세 번 거듭 씌우게 하라 이 칼은 중상케 하는 칼이라 밀실에 들어가서 대인을 중상케 하는 칼이로다
Thou therefore, son of man , prophesy , and smite thine hands together , and let the sword be doubled the third time, the sword of the slain : it is the sword of the great men that are slain , which entereth into their privy chambers .
15. 내가 그들로 낙담하여 많이 엎드러지게 하려고 그 모든 성문을 향하여 번쩍번쩍하는 칼을 베풀었도다 오호라 그 칼이 번개 같고 살륙을 위하여 날카로왔도다
I have set the point of the sword against all their gates , that their heart may faint , and their ruins be multiplied : ah ! it is made bright , it is wrapped up for the slaughter .
16. 칼아 모이라 우향하라 항오를 차리라 좌향하라 향한 대로 가라
Go thee one way or other , either on the right hand , or on the left , whithersoever thy face is set .
17. 나도 내 손뼉을 치며 내 분을 다 하리로다 나 여호와의 말이니라
I will also smite mine hands together , and I will cause my fury to rest : I the Lord have said it.
18. 여호와의 말씀이 내게 임하여 가라사대
The word of the Lord came unto me again, saying ,
19. 인자야 너는 바벨론 왕의 칼이 올 두 길을 한 땅에서 나오도록 그리되 곧 성으로 들어가는 길 머리에다가 길이 나뉘는 지시표를 하여
Also, thou son of man , appoint thee two ways , that the sword of the king of Babylon may come : both twain shall come forth out of one land : and choose thou a place , choose it at the head of the way to the city .
20. 칼이 암몬 족속의 랍바에 이르는 길과 유다 견고한 성 예루살렘에 이르는 길을 그리라
Appoint a way , that the sword may come to Rabbath of the Ammonites , and to Judah in Jerusalem the defenced .
21. 바벨론 왕이 갈랫길 곧 두 길 머리에 서서 점을 치되 살들을 흔들어 우상에게 묻고 희생의 간을 살펴서
For the king of Babylon stood at the parting of the way , at the head of the two ways , to use divination : he made his arrows bright , he consulted with images , he looked in the liver .
22. 오른손에 예루살렘으로 갈 점괘를 얻었으므로 공성퇴를 베풀며 입을 벌리고 살륙하며 소리를 높여 외치며 성문을 향하여 공성퇴를 베풀고 토성을 쌓고 운제를 세우게 되었나니
At his right hand was the divination for Jerusalem , to appoint captains , to open the mouth in the slaughter , to lift up the voice with shouting , to appoint battering rams against the gates , to cast a mount , and to build a fort .
23. 전에 그들에게 맹약한 자들은 그것을 헛점으로 여길 것이나 바벨론 왕은 그 죄악을 기억하고 그 무리를 잡으리라
And it shall be unto them as a false divination in their sight , to them that have sworn oaths : but he will call to remembrance the iniquity , that they may be taken .
24. 그러므로 나 주 여호와가 말하노라 너희의 악이 기억을 일으키며 너희의 건과가 드러나며 너희 모든 행위의 죄가 나타났도다 너희가 기억한바 되었은즉 그 손에 잡히리라
Therefore thus saith the Lord God ; Because ye have made your iniquity to be remembered , in that your transgressions are discovered , so that in all your doings your sins do appear ; because, I say, that ye are come to remembrance , ye shall be taken with the hand .
25. 너 극악하여 중상을 당할 이스라엘 왕아 네 날이 이르렀나니 곧 죄악의 끝 때니라
And thou, profane wicked prince of Israel , whose day is come , when iniquity shall have an end ,
26. 나 주 여호와가 말하노라 관을 제하며 면류관을 벗길지라 그대로 두지 못하리니 낮은 자를 높이고 높은 자를 낮출 것이니라
Thus saith the Lord God ; Remove the diadem , and take off the crown : this shall not be the same : exalt him that is low , and abase him that is high .
27. 내가 엎드러뜨리고 엎드러뜨리고 엎드러뜨리려니와 이것도 다시 있지 못하리라 마땅히 얻을 자가 이르면 그에게 주리라
I will overturn , overturn , overturn , it: and it shall be no more, until he come whose right it is; and I will give it him.
28. 인자야 주 여호와께서 암몬 족속과 그 능욕에 대하여 말씀하셨다고 너는 예언하라 너는 이르기를 칼이 뽑히도다 칼이 뽑히도다 살륙하며 멸절하며 번개 같이 되기 위하여 마광되었도다
And thou, son of man , prophesy and say , Thus saith the Lord God concerning the Ammonites , and concerning their reproach ; even say thou, The sword , the sword is drawn : for the slaughter it is furbished , to consume because of the glittering :
29. 네게 대하여 허무한 것을 보며 네게 대하여 거짓 복술을 하는 자가 너를 중상을 당한 악인의 목 위에 두리니 이는 그의 날 곧 죄악의 끝 때가 이름이로다
Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain , of the wicked , whose day is come , when their iniquity shall have an end .
30. 그러나 칼을 그 집에 꽂을지어다 네가 지음을 받은 곳에서 너의 생장한 땅에서 내가 너를 국문하리로다
Shall I cause it to return into his sheath ? I will judge thee in the place where thou wast created , in the land of thy nativity .
31. 내가 내 분노를 네게 쏟으며 내 진노의 불을 네게 불고 너를 짐승 같은 자 곧 멸하기에 익숙한 자의 손에 붙이리로다
And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath , and deliver thee into the hand of brutish men , and skilful to destroy .
32. 네가 불에 섶과 같이 될 것이며 네 피가 나라 가운데 있을 것이며 네가 다시 기억되지 못할 것이니 나 여호와가 말하였음이니라 하라
Thou shalt be for fuel to the fire ; thy blood shall be in the midst of the land ; thou shalt be no more remembered : for I the Lord have spoken it.
■ 주석 보기
【겔21:1 JFB】겔21:1-32. Prophecy against Israel and Jerusalem, and against Ammon.
【겔21:1 CWC】[CLOSE OF PART ONE]
Lack of space makes it necessary to crowd the remainder of Part 1 into a single lesson, but nothing vital to its general understanding will be lost, as the chapters are, to a certain extent, repetitions of the foregoing.
1. Lamentations for the Princes. 19.
The theme of this chapter is found in the first and last verses. The "princes" are the kings of Judah -- Jehoahaz, Jehoiachin and Zedekiah, whose histories were made familiar in the closing chapters of 2 Kings and 2 Chronicles. Judah is the lioness (2). Jehoahaz is the first of her young lions (3), and Jehoiachin the second (4-9). Zedekiah is probably in mind in verse 14.
2. Rejection of the Elders. 20.
Verse 1 gives the occasion for this message, which falls into two great parts. Verses 1-32 recite the peoples' rebellions against God during five distinct periods, i. e., in Egypt (2-9), in the wilderness (10-17), on the borders of Canaan (18-26), when a new generation arose in Canaan (27-29), and finally in the prophet's own time (30-32). The explanation of verses 25 and 26 seems to be that God chastised them, as in Numbers 25, by permitting Baal's worshippers to tempt them to idolatry, ending in judgment upon them. The easy success of the tempter's arts, showed how ready they were to be led astray (compare v. 39).
Verse 32 should not lightly be passed over. It was in the heart of these Jews to live like the heathen round about them, and so escape the odium of having a peculiar God and law of their own. Moreover, they seemed to be getting nothing for it but threats and calamities, whereas the heathen seemed to be prospering. But God said it "shall not be at all," and how literally this has been fulfilled is seen in the later history of the Jews down to our day. As the Bible Commentary says: "Though the Jews seem so likely to have blended with the rest of mankind and laid aside their distinctive peculiarities, yet they have remained for centuries dispersed among all nations and without a home, but still distinct."
At verse 33, begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes, and amalgamate with the surrounding heathen, God tells them that, as the wilderness journey from Egypt was made subservient to discipline, and also to the taking from among them the rebellious, so a severe discipline (such as the Jews for long have been actually undergoing) would be administered to them during the next exodus for the same purpose (v. 38), and to prepare them for the restored possession of their land (호2:14, 15). This was only partially fulfilled at the return from Babylon; its full accomplishment is future.
3. Three Messages of Judgment. 21.
The three messages of this chapter explain themselves to those who have followed the lessons thus far. The first might be designated the parable of the sighing prophet (1-7), the second, that of the sword of God (8-17), while the third is notable for the prophecy that thereafter there should be no true king of Israel till the Messiah came (26, 27; 행15:14-17).
4. Jerusalem's Present Sins. 22.
The repetition of Jerusalem's sins as given here suggests chapter 20; but there they were stated in a historical review, emphasis resting on the past, while here it is on the present.
5. Aholah and Aholibah. 23.
Here we have a parabolic portrayal similar to the adulterous wife in chapter 16; only that in this case it is not idolatries which are emphasized as violating the marriage covenant, but their worldly spirit, their alliances with the heathen for safety rather than confiding in God.
6. The Period of Silence Begins. 24.
"Ezekiel proves his divine mission by announcing, though three hundred miles away, the very day of the beginning of the siege of Jerusalem by Nebuchadnezzar" (1, 2). "The ninth year" means that of Jehoiachin's captivity, which was also that of Ezekiel.
There was a self-confident proverb among the people (11:3) expressed in the sentence: "This city is the caldron and we be the flesh." They meant that Jerusalem would prove "an iron caldron-like defense from the fire" of the Babylonian hosts around about them in the siege; but God tells them that their proverb would fit the case in a different way (3-14). Jerusalem should be a caldron set upon the fire, but the people, so many pieces of flesh subjected to boiling water within.
At verse 15 a period of silence begins for the prophet, covering the three years of the siege (compare verses 1 and 27 of this chapter, with verses 21 and 22 of chapter 33). The opening of the period is marked by a personal calamity -- the death of the prophet's wife (16-18). Ezekiel is not forbidden sorrow, but only the loud expression of it after the oriental manner, that his countrymen might be moved to ask the question (19) whose answer constitutes the remainder of the chapter. When Jerusalem would be destroyed, the calamity would be so felt that the ordinary usages of mourning would be suspended, or perhaps it signified that they could not in their exile manifest their sorrow, but only "mourn one toward another." Thus the prophet was a sign unto them (24).
【겔21:1 MHCC】 The ruin of Judah under the emblem of a sharp sword. (겔21:1-17) The approach of the king of Babylon described. (겔21:18-27) The destruction of the Ammonites. (겔21:28-32)
겔21:1-17 Here is an explanation of the parable in the last chapter. It is declared that the Lord was about to cut off Jerusalem and the whole land, that all might know it was his decree against a wicked and rebellious people. It behoves those who denounce the awful wrath of God against sinners, to show that they do not desire the woful day. The example of Christ teaches us to lament over those whose ruin we declare. Whatever instruments God uses in executing his judgments, he will strengthen them according to the service they are employed in. The sword glitters to the terror of those against whom it is drawn. It is a sword to others, a rod to the people of the Lord. God is in earnest in pronouncing this sentence, and the prophet must show himself in earnest in publishing it.
겔21:18-27 By the Spirit of prophecy Ezekiel foresaw Nebuchadnezzar's march from Babylon, which he would determine by divination. The Lord would overturn the government of Judah, till the coming of Him whose right it is. This seems to foretell the overturnings of the Jewish nation to the present day, and the troubles of states and kingdoms, which shall make way for establishing the Messiah's kingdom throughout the earth. The Lord secretly leads all to adopt his wise designs. And in the midst of the most tremendous warnings of wrath, we still hear of mercy, and some mention of Him through whom mercy is shown to sinful men.
겔21:28-32 The diviners of the Ammonites made false prophecies of victory. They would never recover their power, but in time would be wholly forgotten. Let us be thankful to be employed as instruments of mercy; let us use our understandings in doing good; and let us stand aloof from men who are only skilful to destroy.
【겔21:2 JFB】2. the holy places—the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as 시74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.
【겔21:3 JFB】3. righteous … wicked—not contradictory of 겔18:4, 9 and 창18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (겔9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.
【겔21:4 JFB】4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."
【겔21:6 JFB】6. with the breaking of thy loins—as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (렘30:6).
【겔21:7 JFB】7. The abrupt sentences and mournful repetitions imply violent emotions.
【겔21:9 JFB】9. sword—namely, of God (신32:41). The Chaldeans are His instrument.
【겔21:10 JFB】10. to make a sore slaughter—literally, "that killing it may kill."
glitter—literally, "glitter as the lightning flash": flashing terror into the foe.
should we … make mirth—It is no time for levity when such a calamity is impending (사22:12, 13).
it contemneth the rod of my son, &c.—The sword has no more respect to the trivial "rod" or scepter of Judah (창49:10) than if it were any common "tree." "Tree" is the image retained from 겔20:47; explained in 겔21:2, 3. God calls Judah "My son" (compare 출4:22; 호11:1). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."
【겔21:11 JFB】11. the slayer—the Babylonian king in this case; in general, all the instruments of God's wrath (계19:15).
【겔21:12 JFB】12. terrors by reason of the sword, &c.—rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].
smite … upon … thigh—a mark of grief (렘31:19).
【겔21:13 JFB】13. it is a trial—rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, 욥9:23.
it shall be no more—the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (창49:10), when Judea became a Roman province.
【겔21:14 JFB】14. smite … hands together—(민24:10), indicative of the indignant fury with which God will "smite" the people.
sword … doubled the third time—referring to the threefold calamity:—(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.
of the slain—that is, by which many are slain. As the Hebrew is singular,Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through."
entereth … privy chambers—(렘9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (왕상20:30; 22:25). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.
【겔21:15 JFB】15. point—"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].
ruins—literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright—made to glitter.
wrapped, &c.—namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.
【겔21:16 JFB】16. Apostrophe to the sword.
Go … one way—or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.
or other, … on the left—rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.
【겔21:17 JFB】17. Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on 겔21:14), in token of His smiting Jerusalem; compare the similar symbolical action (왕하13:18, 19).
cause … fury to rest—give it full vent, and so satisfy it (겔5:13).
【겔21:19 JFB】19. two ways—The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem—and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in 겔4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God.
out of one land—namely, Babylon.
choose … a place—literally, "a hand." So it is translated by Fairbairn, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Maurer rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in 겔21:20, 21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.
【겔21:20 JFB】20. Rabbath of the Ammonites—distinct from Rabbah in Judah (삼하12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols.
to Judah in Jerusalem—instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.
【겔21:21 JFB】21. parting—literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," Havernick translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way."
made … bright—rather, "shook," from an Arabic root.
arrows—Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [Jerome]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination.
images—Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (창31:19, 34); put away by Jacob (창35:4); set up by Micah as his household gods (유17:5); stigmatized as idolatry (삼상15:23, Hebrew;Z전10:2, Margin).
liver—They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.
【겔21:22 JFB】22. Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it.
captains—The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius].
open the mouth in … slaughter—that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."
【겔21:23 JFB】23. Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (겔17:13, 15, 16, 18).
but he, &c.—Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [Grotius]. Rather, God will remember against them (계16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; 겔21:24 confirms this.
【겔21:24 JFB】24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.
with the hand—namely, of the king of Babylon.
【겔21:25 JFB】25. profane—as having desecrated by idolatry and perjury his office as the Lord's anointed. Havernick translates, as in 겔21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so Gesenius (대하36:13; 렘52:2).
when iniquity shall have an end—(겔21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (겔35:5).
【겔21:26 JFB】26. diadem—rather, "the miter" of the holy priest (출28:4; Z전3:5). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (시110:2, 4; Z전6:13), [Fairbairn]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by Gesenius.
this shall not be the same—The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn].
exalt … low, … abase … high—not the general truth expressed (잠3:34; Lu 1:52; 약4:6; 벧전5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant … out of the dry ground" (사53:2) is to be "exalted" in the end (겔21:27); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [Hengstenberg].
【겔21:27 JFB】27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
it shall be no more, until he come whose right it is—strikingly parallel to 창49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (시72:2; 사9:6, 7; 11:4; 계19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (창49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (요18:36, 37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lu 1:32, 33; 렘3:17; 10:7; "To thee doth it appertain").
【겔21:28 JFB】28. Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. 렘49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus.
their reproach—This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (겔25:3, 6; 습2:9, 10), and appropriated Israel's territory (렘49:1; 암1:13-15).
furbished, to consume—Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (왕하25:25; 렘41:15) [Grotius].
【겔21:29 JFB】29. see vanity … divine a lie—Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."
when their iniquity shall have an end—See on 겔21:25.
【겔21:30 JFB】30. Shall I cause it to return into his sheath—namely, without first destroying Ammon. Certainly not (렘47:6, 7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it.
in the land of thy nativity—Ammon was not to be carried away captive as Judah, but to perish in his own land.
【겔21:31 JFB】31. blow against thee in, &c.—rather, "blow upon thee with the fire," &c. Image from smelting metals (겔22:20, 21).
brutish—ferocious.
skilful to destroy—literally, "artificers of destruction"; alluding to 사54:16.
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