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■ 에스겔 9장
1. 그가 또 큰 소리로 내 귀에 외쳐 가라사대 이 성읍을 관할하는 자들로 각기 살륙하는 기계를 손에 들고 나아오게 하라 하시더라
He cried also in mine ears with a loud voice , saying , Cause them that have charge over the city to draw near , even every man with his destroying weapon in his hand .
2. 내가 본즉 여섯 사람이 북향한 윗문 길로 좇아 오는데 각 사람의 손에 살륙하는 기계를 잡았고 그 중에 한 사람은 가는 베옷을 입고 허리에 서기관의 먹 그릇을 찼더라 그들이 들어 와서 놋 제단 곁에 서더라
And, behold, six men came from the way of the higher gate , which lieth toward the north , and every man a slaughter weapon in his hand ; and one man among them was clothed with linen , with a writer’s inkhorn by his side : and they went in , and stood beside the brasen altar .
3. 그룹에 머물러 있던 이스라엘 하나님의 영광이 올라 성전 문지방에 이르더니 여호와께서 그 가는 베옷을 입고 서기관의 먹 그릇을 찬 사람을 불러
And the glory of the God of Israel was gone up from the cherub , whereupon he was, to the threshold of the house . And he called to the man clothed with linen , which had the writer’s inkhorn by his side ;
4. 이르시되 너는 예루살렘 성읍 중에 순행하여 그 가운데서 행하는 모든 가증한 일로 인하여 탄식하며 우는 자의 이마에 표하라 하시고
And the Lord said unto him, Go through the midst of the city , through the midst of Jerusalem , and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
5. 나의 듣는데 또 그 남은 자에게 이르시되 너희는 그 뒤를 좇아 성읍 중에 순행하며 아껴보지도 말며 긍휼을 베풀지도 말고 쳐서
And to the others he said in mine hearing , Go ye after him through the city , and smite : let not your eye spare , neither have ye pity :
6. 늙은 자와 젊은 자와 처녀와 어린 아이와 부녀를 다 죽이되 이마에 표 있는 자에게는 가까이 말라 내 성소에서 시작할지니라 하시매 그들이 성전 앞에 있는 늙은 자들로부터 시작하더라
Slay utterly old and young , both maids , and little children , and women : but come not near any man upon whom is the mark ; and begin at my sanctuary . Then they began at the ancient men which were before the house .
7. 그가 또 그들에게 이르시되 너희는 성전을 더럽혀 시체로 모든 뜰에 채우라 너희는 나가라 하시매 그들이 나가서 성읍 중에서 치더라
And he said unto them, Defile the house , and fill the courts with the slain : go ye forth . And they went forth , and slew in the city .
8. 그들이 칠 때에 내가 홀로 있는지라 엎드리어 부르짖어 가로되 오호라 주 여호와여 예루살렘을 향하여 분노를 쏟으시오니 이스라엘 남은 자를 모두 멸하려 하시나이까
And it came to pass, while they were slaying them, and I was left , that I fell upon my face , and cried , and said , Ah Lord God ! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem ?
9. 그가 내게 이르시되 이스라엘과 유다 족속의 죄악이 심히 중하여 그 땅에 피가 가득하며 그 성읍에 불법이 찼나니 이는 그들이 이르기를 여호와께서 이 땅을 버리셨으며 보지 아니하신다 함이라
Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great , and the land is full of blood , and the city full of perverseness : for they say , The Lord hath forsaken the earth , and the Lord seeth not.
10. 그러므로 내가 그들을 아껴 보지 아니하며 긍휼을 베풀지 아니하고 그 행위대로 그 머리에 갚으리라 하시더라
And as for me also, mine eye shall not spare , neither will I have pity , but I will recompense their way upon their head .
11. 가는 베옷을 입고 허리에 먹 그릇을 찬 사람이 복명하여 가로되 주께서 내게 명하신 대로 내가 준행하였나이다 하더라
And, behold, the man clothed with linen , which had the inkhorn by his side , reported the matter , saying , I have done as thou hast commanded me.
■ 주석 보기
【겔9:1 JFB】겔9:1-11. Continuation of the Preceding Vision: The Sealing of the Faithful.
1. cried—contrasted with their "cry" for mercy (겔8:18) is the "cry" here for vengeance, showing how vain was the former.
them that have charge—literally, officers; so "officers" (사60:17), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (단4:13, 17, 23; 10:20, 21); the "princes" (렘39:3) of Nebuchadnezzar's army were under their guidance.
draw near—in the Hebrew intensive, "to draw near quickly."
【겔9:1 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.
【겔9:1 MHCC】 A vision denoting the destruction of the inhabitants of Jerusalem, and the departure of the symbol of the Divine presence.
겔9:1-4 It is a great comfort to believers, that in the midst of destroyers and destructions, there is a Mediator, a great High Priest, who has an interest in heaven, and in whom saints on earth have an interest. The representation of the Divine glory from above the ark, removed to the threshold, denoted that the Lord was about to leave his mercy-seat, and to pronounce judgment on the people. The distinguishing character of this remnant that is to be saved, is such as sigh and cry to God in prayer, because of the abominations in Jerusalem. Those who keep pure in times of general wickedness, God will keep safe in times of general trouble and distress.
겔9:5-11 The slaughter must begin at the sanctuary, that all may see and know that the Lord hates sin most in those nearest to him. He who was appointed to protect, reported the matter. Christ is faithful to the trust reposed in him. Is he commanded by his Father to secure eternal life to the chosen remnant? He says, Of all that thou hast given me, I have lost none. If others perish, and we are saved, we must ascribe the difference wholly to the mercy of our God, for we too have deserved wrath. Let us still continue to plead in behalf of others. But where the Lord shows no mercy he does no injustice; he only recompenses men's ways.
【겔9:2 JFB】2. clothed with linen—(단10:5; 12:6, 7). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (레16:4); emblematic of purity. The same garment is assigned to the angel of the Lord (for whom Michael is but another name) by the contemporary prophet Daniel (단10:5; 12:6, 7). Therefore the intercessory High Priest in heaven must be meant (Z전1:12). The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," as their recognized Lord (히1:6). He appears as a "man," implying His incarnation; as "one" (compare 딤전2:5). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (겔9:4; compare 출12:7; 계7:3; 9:4; 13:16, 17; 20:4), and to write their names in His book of life (계13:8). As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number the heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now the gate of Damascus is. The six with Him make up the sacred and perfect number, seven (Z전3:9; 계5:6). The executors of judgment on the wicked, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious (욥1:12; 고후12:7). The judgment is executed by Him (겔10:2, 7; 요5:22, 27) through the six (마13:41; 25:31); so beautifully does the Old Testament harmonize with the New Testament. The seven come "from the way of the north"; for it was there the idolatries were seen, and from the same quarter must proceed the judgment (Babylon lying northeast of Judea). So 마24:28.
stood—the attitude of waiting reverently for Jehovah's commands.
brazen altar—the altar of burnt offerings, not the altar of incense, which was of gold. They "stood" there to imply reverent obedience; for there God gave His answers to prayer [Calvin]; also as being about to slay victims to God's justice, they stand where sacrifices are usually slain [Grotius], (겔39:17; 사34:6; 렘12:3; 46:10).
【겔9:3 JFB】3. glory of … God—which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (삼하6:2; 시80:1); its departure was the presage of the temple being given up to ruin; its going from the inner sanctuary to the threshold without, towards the officers standing at the altar outside, was in order to give them the commission of vengeance.
【겔9:4 JFB】4. midst of … city … midst of Jerusalem—This twofold designation marks more emphatically the scene of the divine judgments.
a mark—literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," 욥31:35, Margin); literally, Tau; originally written in the form of a cross, which Tertullian explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [Vitringa]. The noun here is cognate to the verb, "mark a mark." So in 계7:3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest (시31:20; 사26:20, 21). So in the case of Lot and Sodom (창19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare 계7:3; 암9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem.
upon the foreheads—the most conspicuous part of the person, to imply how their safety would be manifested to all (compare 렘15:11; 39:11-18). It was customary thus to mark worshippers (계13:16; 14:1, 9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed.
sigh and … cry—similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," 롬8:26); "cry," the outward expression of it. So Lot (벧후2:7, 8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (시119:53, 136; 렘13:17; 고후12:21); at the same time zeal for the honor of God (시69:9, 10; 요일5:19).
【겔9:5 JFB】5. the others—the six officers of judgment (겔9:2).
【겔9:6 JFB】6. come not near any … upon whom … mark—(계9:4). It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [Calvin]. However, the prophecy waits a fuller and final fulfilment, for 계7:3-8, in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare 계8:5, with 겔10:2). So Z전13:9; 14:2, distinguish the remnant from the rest of Israel.
begin at … sanctuary—For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters (겔9:7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (벧전4:17, 18). He hates sin most in those nearest to Him; for example, the priests, &c.
ancient men—the seventy elders.
【겔9:8 JFB】8. I was left—literally, "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [Calvin]. He was the only one left of the priests "in the sanctuary."
fell upon my face—to intercede for his countrymen (so 민16:22).
all the residue—a plea drawn from God's covenant promise to save the elect remnant.
【겔9:9 JFB】9. exceeding—literally, "very, very"; doubled.
perverseness—"apostasy" [Grotius]; or, "wresting aside of justice."
Lord … forsaken … earth … seeth not—The order is reversed from 겔8:12. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (시10:11), so that they may sin fearlessly. God, in answer to Ezekiel's question (겔9:8), leaves the difficulty unsolved; He merely vindicates His justice by showing it did not exceed their sin: He would have us humbly acquiesce in His judgments, and wait and trust.
【겔9:10 JFB】10. mine eye—to show them their mistake in saying, "The Lord seeth not."
recompense their way upon their head—(잠1:31). Retribution in kind.
※ 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.