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■ 에스겔 3장
1. 그가 또 내게 이르시되 인자야 너는 받는 것을 먹으라 너는 이 두루마리를 먹고 가서 이스라엘 족속에게 고하라 하시기로
Moreover he said unto me, Son of man , eat that thou findest ; eat this roll , and go speak unto the house of Israel .
2. 내가 입을 벌리니 그가 그 두루마리를 내게 먹이시며
So I opened my mouth , and he caused me to eat that roll .
3. 내게 이르시되 인자야 내가 네게 주는 이 두루마리로 네 배에 넣으며 네 창자에 채우라 하시기에 내가 먹으니 그것이 내 입에서 달기가 꿀 같더라
And he said unto me, Son of man , cause thy belly to eat , and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness .
4. 그가 또 내게 이르시되 인자야 이스라엘 족속에게 가서 내 말로 그들에게 고하라
And he said unto me, Son of man , go , get thee unto the house of Israel , and speak with my words unto them.
5. 너를 방언이 다르거나 말이 어려운 백성에게 보내는 것이 아니요 이스라엘 족속에게 보내는 것이라
For thou art not sent to a people of a strange speech and of an hard language , but to the house of Israel ;
6. 너를 방언이 다르거나 말이 어려워 네가 알아듣지 못할 열국에 보내는 것이 아니니라 내가 너를 그들에게 보내었더면 그들은 정녕 네 말을 들었으리라
Not to many people of a strange speech and of an hard language , whose words thou canst not understand . Surely, had I sent thee to them, they would have hearkened unto thee.
7. 그러나 이스라엘 족속은 이마가 굳고 마음이 강퍅하여 네 말을 듣고자 아니하리니 이는 내 말을 듣고자 아니함이니라
But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted .
8. 내가 그들의 얼굴을 대하도록 네 얼굴을 굳게 하였고 그들의 이마를 대하도록 네 이마를 굳게 하였으되
Behold, I have made thy face strong against their faces , and thy forehead strong against their foreheads .
9. 네 이마로 화석보다 굳은 금강석 같이 하였으니 그들이 비록 패역한 족속이라도 두려워 말며 그 얼굴을 무서워 말라 하시고
As an adamant harder than flint have I made thy forehead : fear them not, neither be dismayed at their looks , though they be a rebellious house .
10. 또 내게 이르시되 인자야 내가 네게 이를 모든 말을 너는 마음으로 받으며 귀로 듣고
Moreover he said unto me, Son of man , all my words that I shall speak unto thee receive in thine heart , and hear with thine ears .
11. 사로잡힌 네 민족에게로 가서 그들이 듣든지 아니 듣든지 그들에게 고하여 이르기를 주 여호와의 말씀이 이러하시다 하라 하시더라
And go , get thee to them of the captivity , unto the children of thy people , and speak unto them, and tell them, Thus saith the Lord God ; whether they will hear , or whether they will forbear .
12. 때에 주의 신이 나를 들어 올리시는데 내 뒤에 크게 울리는 소리가 들려 이르기를 여호와의 처소에서 나는 영광을 찬송할지어다 하니
Then the spirit took me up , and I heard behind me a voice of a great rushing , saying, Blessed be the glory of the Lord from his place .
13. 이는 생물들의 날개가 서로 부딪히는 소리와 생물 곁에 바퀴 소리라 크게 울리는 소리더라
I heard also the noise of the wings of the living creatures that touched one another , and the noise of the wheels over against them, and a noise of a great rushing .
14. 주의 신이 나를 들어올려 데리고 가시는데 내가 근심하고 분한 마음으로 행하니 여호와의 권능이 힘있게 나를 감동하시더라
So the spirit lifted me up , and took me away , and I went in bitterness , in the heat of my spirit ; but the hand of the Lord was strong upon me.
15. 이에 내가 델아빕에 이르러 그 사로잡힌 백성 곧 그발 강 가에 거하는 자들에게 나아가 그 중에서 민답히 칠 일을 지내니라
Then I came to them of the captivity at Tel–abib , that dwelt by the river of Chebar , and I sat where they sat , and remained there astonished among them seven days .
16. 칠 일 후에 여호와의 말씀이 내게 임하여 가라사대
And it came to pass at the end of seven days , that the word of the Lord came unto me, saying ,
17. 인자야 내가 너를 이스라엘 족속의 파수꾼으로 세웠으니 너는 내 입의 말을 듣고 나를 대신하여 그들을 깨우치라
Son of man , I have made thee a watchman unto the house of Israel : therefore hear the word at my mouth , and give them warning from me.
18. 가령 내가 악인에게 말하기를 너는 꼭 죽으리라 할 때에 네가 깨우치지 아니하거나 말로 악인에게 일러서 그 악한 길을 떠나 생명을 구원케 하지 아니하면 그 악인은 그 죄악 중에서 죽으려니와 내가 그 피 값을 네 손에서 찾을 것이고
When I say unto the wicked , Thou shalt surely die ; and thou givest him not warning , nor speakest to warn the wicked from his wicked way , to save his life ; the same wicked man shall die in his iniquity ; but his blood will I require at thine hand .
19. 네가 악인을 깨우치되 그가 그 악한 마음과 악한 행위에서 돌이키지 아니하면 그는 그 죄악 중에서 죽으려니와 너는 네 생명을 보존하리라
Yet if thou warn the wicked , and he turn not from his wickedness , nor from his wicked way , he shall die in his iniquity ; but thou hast delivered thy soul .
20. 또 의인이 그 의에서 돌이켜 악을 행할 때에는 이미 행한 그 의는 기억할 바 아니라 내가 그 앞에 거치는 것을 두면 그가 죽을지니 이는 네가 그를 깨우치지 않음이라 그가 그 죄 중에서 죽으려니와 그 피 값은 내가 네 손에서 찾으리라
Again , When a righteous man doth turn from his righteousness , and commit iniquity , and I lay a stumblingblock before him, he shall die : because thou hast not given him warning , he shall die in his sin , and his righteousness which he hath done shall not be remembered ; but his blood will I require at thine hand .
21. 그러나 네가 그 의인을 깨우쳐 범죄치 않게 하므로 그가 범죄치 아니하면 정녕 살리니 이는 깨우침을 받음이며 너도 네 영혼을 보존하리라
Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin , he shall surely live , because he is warned ; also thou hast delivered thy soul .
22. 여호와께서 권능으로 거기서 내게 임하시고 또 내게 이르시되 일어나 들로 나아가라 내가 거기서 너와 말하리라 하시기로
And the hand of the Lord was there upon me; and he said unto me, Arise , go forth into the plain , and I will there talk with thee.
23. 내가 일어나 들로 나아가니 여호와의 영광이 거기 머물렀는데 내가 전에 그발 강 가에서 보던 영광과 같은지라 내가 곧 엎드리니
Then I arose , and went forth into the plain : and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar : and I fell on my face .
24. 주의 신이 내게 임하사 나를 일으켜 세우시고 내게 말씀하여 가라사대 너는 가서 네 집에 들어가 문을 닫으라
Then the spirit entered into me, and set me upon my feet , and spake with me, and said unto me, Go , shut thyself within thine house .
25. 인자야 무리가 줄로 너를 동여매리니 네가 그들 가운데서 나오지 못할 것이라
But thou, O son of man , behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:
26. 내가 네 혀로 네 입천장에 붙게 하여 너로 벙어리 되어 그들의 책망자가 되지 못하게 하리니 그들은 패역한 족속임이니라
And I will make thy tongue cleave to the roof of thy mouth , that thou shalt be dumb , and shalt not be to them a reprover : for they are a rebellious house .
27. 그러나 내가 너와 말할 때에 네 입을 열리니 너는 그들에게 이르기를 주 여호와의 말씀이 이러하시다 하라 들을 자는 들을 것이요 듣기 싫은 자는 듣지 아니하리니 그들은 패역한 족속임이니라
But when I speak with thee, I will open thy mouth , and thou shalt say unto them, Thus saith the Lord God ; He that heareth , let him hear ; and he that forbeareth , let him forbear : for they are a rebellious house .
■ 주석 보기
【겔3:1 JFB】겔3:1-27. Ezekiel Eats the Roll. Is Commissioned to Go to Them of the Captivity and Goes to Tel-abib by the Chebar: Again Beholds the Shekinah Glory: IsTold to Retire to His House, and Only Speak when God Opens His Mouth.
1. eat … and … speak—God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on 겔2:8). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.
【겔3:1 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).
【겔3:1 MHCC】 The preparation of the prophet for his work. (겔3:1-11) His office, as that of a watchman. (겔3:12-2) The restraining and restoring his speech. (겔3:22-27)
겔3:1-11 Ezekiel was to receive the truths of God as the food for his soul, and to feed upon them by faith, and he would be strengthened. Gracious souls can receive those truths of God with delight, which speak terror to the wicked. He must speak all that, and that only, which God spake to him. How can we better speak God's mind than with his words? If disappointed as to his people, he must not be offended. The Ninevites were wrought upon by Jonah's preaching, when Israel was unhumbled and unreformed. We must leave this unto the Divine sovereignty, and say, Lord, thy judgments are a great deep. They will not regard the word of the prophet, for they will not regard the rod of God. Christ promises to strengthen him. He must continue earnest in preaching, whatever the success might be.
겔3:12-21 This mission made the holy angels rejoice. All this was to convince Ezekiel, that the God who sent him had power to bear him out in his work. He was overwhelmed with grief for the sins and miseries of his people, and overpowered by the glory of the vision he had seen. And however retirement, meditation, and communion with God may be sweet, the servant of the Lord must prepare to serve his generation. The Lord told the prophet he had appointed him a watchman to the house of Israel. If we warn the wicked, we are not chargeable with their ruin. Though such passages refer to the national covenant made with Israel, they are equally to be applied to the final state of all men under every dispensation. We are not only to encourage and comfort those who appear to be righteous, but they are to be warned, for many have grown high-minded and secure, have fallen, and even died in their sins. Surely then the hearers of the gospel should desire warnings, and even reproofs.
겔3:22-27 Let us own ourselves for ever indebted to the mediation of Christ, for the blessed intercourse between God and man; and a true believer will say, I am never less alone than when thus alone. When the Lord opened Ezekiel's mouth, he was to deliver his message boldly, to place life and death, the blessing and the curse, before the people, and leave them to their choice.
【겔3:3 JFB】3. honey for sweetness—Compare 시19:10; 119:103; 계10:9, where, as here in 겔3:14, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.
【겔3:5 JFB】5. See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.
【겔3:6 JFB】6. many people—It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare 고전14:21 with 사28:11).
had I sent thee to them, they would have hearkened—(마11:21, 23).
【겔3:7 JFB】7. will not hearken unto thee: for … not … me—(요15:20). Take patiently their rejection of thee, for I thy Lord bear it along with thee.
【겔3:8 JFB】8. Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (신33:9).
【겔3:9 JFB】9. As … flint—so Messiah the antitype (사50:7; compare 렘1:8, 17).
【겔3:10 JFB】10. receive in … heart … ears—The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare 잠16:1; 시10:17).
【겔3:11 JFB】11. thy people—who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (겔3:5, 6).
【겔3:12 JFB】12. (행8:39). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (스9:3; 애1:1-3), seven days, the usual period for manifesting deep grief (욥2:13; see 시137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (겔1:3, 4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare 행2:2), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (겔9:3); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [Calvin].
【겔3:13 JFB】13. touched—literally, "kissed," that is, closely embraced.
noise of a great rushing—typical of great disasters impending over the Jews.
【겔3:14 JFB】14. bitterness—sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.
【겔3:15 JFB】15. Tel-Abib—Tel means an "elevation." It is identified by Michaelis with Thallaba on the Chabor. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.
I sat, &c.—This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [Gesenius]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (왕하17:6) [Havernick].
【겔3:17 JFB】17. watchman—Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (합2:1) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so 사52:8; 62:6); not as Ezekiel, to act as a watchman to others.
【겔3:18 JFB】18. warning … speakest to warn—The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (딤후4:2, "in season, out of season"; 행20:31, "night and day with tears").
save—겔2:5 had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable.
die in … iniquity—(요8:21, 24). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (롬2:12, "As many as have sinned without law, shall also perish without law").
【겔3:19 JFB】19. wickedness … wicked way—internal wickedness of heart, and external of the life, respectively.
delivered thy soul—(사49:4, 5; 행20:26).
【겔3:20 JFB】20. righteous … turn from … righteousness—not one "righteous" as to the root and spirit of regeneration (시89:33; 138:8; 사26:12; 27:3; 요10:28; 빌1:6), but as to its outward appearance and performances. So the "righteous" (잠18:17; 마9:13). As in 겔3:19 the minister is required to lead the wicked to good, so in 겔3:20 he is to confirm the well-disposed in their duty.
commit iniquity—that is, give himself up wholly to it (요일3:8, 9), for even the best often fall, but not wilfully and habitually.
I lay a stumbling-block—not that God tempts to sin (약1:13, 14), but God gives men over to judicial blindness, and to their own corruptions (시9:16, 17; 94:23) when they "like not to retain God in their knowledge" (롬1:24, 26); just as, on the contrary, God makes "the way of the righteous plain" (잠4:11, 12; 15:19), so that they do "not stumble." Calvin refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (왕상21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (왕상22:21-23).
his blood will I require—(히13:17).
【겔3:22 JFB】22. hand of the Lord—(겔1:3).
go … into the plain—in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.
【겔3:23 JFB】23. glory of the Lord—(겔1:28).
【겔3:24 JFB】24. set me upon my feet—having been previously prostrate and unable to rise until raised by the divine power.
shut thyself within … house—implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [Fairbairn]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [Grotius]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [Calvin].
【겔3:25 JFB】25. put bands upon thee—not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in 고후6:12, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [Calvin].
【겔3:26 JFB】26. I will make my tongue … dumb—Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word—God's sorest judgment (삼상7:2; 암8:11, 12).
※ 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.