성경 주석서

우리는 두로와 그 왕에 관한 세 장을 살펴보았다. 다음으로는 애굽과 그 왕에 관한 네 장이 이어진다. 이것은 그 가운데 첫 번째 장이다. 애굽은 이전에 하나님의 백성에게 종살이하던 집이었다. 근래에 그들은 애굽과 지나치게 친밀하게 교류하였고, 애굽을 지나치게 의지하였다. 그러므로 이 예언이 애굽에까지 미치든 그렇지 않든, 이는 이스라엘로 하여금 애굽과의 동맹에 대한 그들의 신뢰를 거두게 하는 데 유익하였을 것이다. 이 네 장에 모두 함께 모아 놓은 애굽을 향한 예언들은 다섯 차례의 서로 다른 시점에 주어진 것이다. 첫 번째는 사로잡힌 지 제십년에 주어졌고(에스겔 29:1), 두 번째는 제이십칠년에(에스겔 29:17), 세 번째는 제십일년 첫째 달에(에스겔 30:20), 네 번째는 제십일년 셋째 달에(에스겔 31:1), 다섯 번째는 제십이년에(에스겔 32:1) 주어졌으며, 또 하나는 같은 해에 주어진 것이다(에스겔 29:17). 이 장에서 우리는 다음을 살펴보게 된다. I. 바로가 이스라엘을 속이며 거짓되이 대한 일로 인하여 그가 멸망하리라고 예언된 것(에스겔 29:1-7). II. 애굽 땅의 황폐함이 예언된 것(에스겔 29:8-12). III. 사십 년 후에 그 땅이 부분적으로 회복되리라는 약속(에스겔 29:13-16). IV. 애굽 땅이 느부갓네살에게 소유로 주어지리라는 것(에스겔 29:17-20). V. 이스라엘에게 베푸시는 긍휼의 약속(에스겔 29:21).

에스겔 29-32장에는 애굽을 향한 예언들이 나온다. 에스겔 29:17부터 끝까지를 제외하면 차례로 선포된 이 예언들은 바로 호브라의 몰락과 애굽의 황폐를 예고한다.

에스겔 29:1-16은 애굽을 향한 첫 번째 예언으로, 앞서 나온 두로에 대한 예언보다 몇 달 전에 전해졌다(에스겔 26:1 참조). 민족들을 향한 예언들은 시간순이 아니라 예루살렘과 가까운 정도에 따른 지리적 순서로 배열되었다.

이 장과 이어지는 세 장은 느부갓네살의 이집트 정복을 예언한다. 그는 여호야긴이 포로로 잡힌 지 제27년에 이를 이루었다. 같은 사건은 예레미야도 예언한다(예레미야 46:13 이하). 이 예언은 하나님께서 이집트 왕 파라오 호브라에게, 앞 장에서 두로 왕에게 돌리셨던 것과 같은 터무니없는 교만과 불경을 책망하시는 것으로 시작한다. 그도 두로 왕처럼 신적 영예를 탐한 듯하며, 자기 왕국의 힘을 크게 자랑하여 고대 역사가 헤로도토스의 말에 따르면 하나님 자신도 그를 몰아낼 수 없다고 불경스럽게 선언하였다. 그러므로 선지자는 장엄한 어조로 그를, 그가 부와 세입을 자랑하던 강에 서식하는 악어나 괴물 가운데 하나의 형상으로 부른다. 또한 어부가 낚은 물고기를 끌어내듯 하나님께서 그와 그의 백성을 아주 쉽게 포로로 끌어가시며, 그들의 시체가 들짐승과 하늘의 새에게 먹이가 될 것이라고 확언한다(에스겔 29:1-7).

그다음에는 비유를 거두고, 하나님께서 직접 등장하여 그와 그의 민족에게 가장 무서운 심판을 분명한 말로 선고하시며, 갈대아 제국이 무너질 때까지 이집트인들이 바벨론인들에게 복종할 것이라고 선언하신다(에스겔 29:8-12). 이어 선지자는 바벨론인들에게 황폐해지고 많은 백성이 포로로 끌려갈 이집트가 다시 왕국이 될 것이나, 옛 정치적 중요성을 결코 회복하지 못할 것이라고 예언한다. 시간이 흐르면서 이집트는 심지어 모든 왕국 가운데 가장 비천한 왕국이 될 것인데, 이 예언의 정황은 특히 기독교 시대에 맘루크 노예들의 통치를 받으면서 가장 문자적으로 성취되었다(에스겔 29:13-16).

17절에서 시작하는 예언은 약 17년 뒤에 주어졌지만 같은 주제를 다루므로 앞의 예언과 연결된다. 느부갓네살과 그의 군대는 오랜 두로 포위전 동안 계속 투구를 써서 모든 머리가 벗겨지고, 요새를 쌓기 위한 짐을 나르느라 모든 어깨의 피부가 벗겨졌다. 그러나 주민들이 카르타고로 철수해 버려 그들이 기대했던 전리품을 얻지 못하였다. 그러므로 하나님은 그 대가로 이집트를 그에게 주겠다고 약속하신다(에스겔 29:17-20). 이 장은 유대인들이 바벨론 포로 생활에서 돌아올 것이라는 예언으로 끝난다(에스겔 29:21).

INTRODUCTION TO Ezekiel 29

This chapter contains a prophecy against Pharaoh king of Egypt; and of the destruction of the land of Egypt; and of the restoration of it after a certain time. The time of prophecy is noted, Ezekiel 29:1, the order to prophesy against Pharaoh, who is described as a large fish, lying in his rivers, and boasting of them, Ezekiel 29:2, his destruction and the manner of it, Ezekiel 29:4, the reason of it, his treachery to the Jews, Ezekiel 29:6, hence the whole land of Egypt is threatened with desolation, from one end to the other, so as to be uninhabited by man or beast for the space of forty years, Ezekiel 29:8, but shall not arrive to their former glory as a kingdom, nor be any more the confidence of the house of Israel, Ezekiel 29:15, then follows a prophecy seventeen years after this, showing the reason why Egypt was given to the king of Babylon, Ezekiel 29:17, and the chapter is closed with a promise of happiness to Israel, Ezekiel 29:21.

XXIX.

The series of prophecies against Egypt, occupying the four following chapters, and containing seven separate prophecies, were all delivered in regular order, except the short one at the close of this chapter (Ezekiel 29:17-21), which was much later. The prophecy of Ezekiel 30:1-19 is indeed undated, but there is no reason to suppose it is out of its chronological place. Ezekiel 29-31, with the exception just mentioned, were uttered before the fall of Jerusalem, and consequently before the series of prophecies against other foreign nations just considered, the principle of arrangement here being geographical rather than chronological, and the immediate neighbours of Israel being taken up before the more distant Egypt. In the detail this series is arranged substantially on the same plan as that against Tyre: first, a prophecy against Egypt (Ezekiel 29, 30); then a picture of her greatness and fall (Ezekiel 31); and finally a dirge over her (Ezekiel 32).

At the time when the first of these prophecies was uttered the Jews still looked upon Egypt as the great power opposed to the Chaldæans, and still hoped for aid from this source. Hence the teaching of this prophecy was very necessary for them. And even afterwards it was important for them to understand that they were not to rely on any earthly aid, and especially that Egypt, to which they had been disposed to look during so many generations, could never help them.

The monarch now upon the throne of Egypt was Pharaoh-Hophra, the Apries of the Greeks. On the question of his death and the conquest of Egypt by Nebuchadnezzar, see Excursus at the end of this book. It is certain that the period was one of a temporary revival of Egyptian power amid its general course of decadence. Egypt had been conquered by Assyria, and again and again subdued after its revolts. On the fall of Assyria it had thrown off all foreign yoke, and Hophra himself had made a successful attack upon the Phœnicians, and had attempted to raise the siege of Jerusalem, in which he momentarily succeeded, but was driven off by Nebuchadnezzar. Not many years afterwards Egypt was finally subdued by the Medo-Persian power, which succeeded the Chaldæan at Babylon, and never regained its independence for any length of time. It continued a Persian satrapy until it fell successively under the Greek, the Roman, and the Mameluke sway.

Ch. 29–32 Prophecy against Egypt

With the exception of the passage ch. Ezekiel 29:17-21 the prophecies against Egypt belong to a time shortly anterior to the fall of Jerusalem or shortly after it. Ch. 29 is dated about seven months before the capture of the city; ch. Ezekiel 30:20 seq. about four months, and ch. 31 about two months before that event, while ch. 32 falls somewhat more than a year and a half later than the destruction. The active participation of Egypt in the affairs of Israel all this time, the hopes reposed in her by the people (Lamentations 4:17), and the disappointments caused by her, explain the large space devoted by the prophet to her character and her destinies in the purposes of Jehovah.

The general thought prevailing in the prophecy is the same as that in other parts of Ezekiel’s book, viz. that Jehovah, God of Israel, is the one true God, and that all the movements among the nations, the overthrow of some and the triumphs of others, are his operations, and that they are but parts of a general rule and direction of the world, the design of which is to make himself known to all the nations as the one living and true God. The two sins for which Egypt, represented by Pharaoh, is chastised are, first, pride of heart which recognizes no God above it, which says, My River is mine, I have made it (Ezekiel 29:3); and second, the deceptive fascination which the imposing and pretentious power of the Nile valley exerted on the people of God, seducing them away from trust in Jehovah alone (cf. Isaiah 30:1-5; Isaiah 31:1-3), and proving always a delusive support (Ezekiel 29:6-7). This reed which, so far from supporting, pierced the hand that leant on it, must be broken for ever, that in the future (the new age about to dawn) the people of Jehovah may no more be tempted to trust in it.

Egypt, however, is a different kind of power both from the petty peoples like Edom and Moab, and from Tyre the great commercial mart of the nations. The smaller nations suffer because of their despite against Israel, and in suffering they learn what Jehovah is. Tyre did not affect to be a conqueror. She was the lady at whose feet the nations laid their tribute of precious ores and jewels, rich cloths and sweet perfumes. The prince of Tyre prided himself upon his wisdom, his skill in seamanship and commerce, his brilliant ingenuity in the arts, and on his beauty and splendour. The sin of Tyre was this ungodly pride of mind, and this wholly secular devotion to trade. But Egypt is a world power. It rules nations (Ezekiel 29:15). It is a great cedar, envied by the trees in the garden of God (Ezekiel 31:9), in the branches of which all the fowls of heaven nest, and under the shadow of which all the beasts of the field bring forth (Ezekiel 31:6). It aspires to universal dominion. Hence in treating of it the prophet’s mind takes a wider sweep. He thinks of Jehovah as God over all, and of his operations as embracing the world. The judgment of Egypt is the day of the Lord (Ezekiel 30:3); it is the time of the Gentiles. Hence its overthrow is felt over the world (Ezekiel 32:10). Creation shudders; the waters stand motionless (Ezekiel 31:15). Jehovah is known to the ends of the earth (Ezekiel 30:19; Ezekiel 30:26).

Each of the four chapters is formed in the main upon the same model, containing first, a general threat of destruction upon Egypt, represented by the Pharaoh, under some allegorical designation (e.g. the crocodile); secondly, a more particular detail of the instrument whom Jehovah shall use (the king of Babylon), the destruction of the country and the dispersion of its inhabitants; to which, thirdly, in several of the chapters a description is added of the effect on the nations and all creation which these terrible convulsions shall produce. These events shall be done on the stage of the world, with mankind as spectators; Jehovah shall brandish his sword in the eyes of the nations, and nature and men will shudder (Ezekiel 32:10). Ch. 32 ends with a dirge chanted over the interment of Pharaoh, which is one of the most weird passages in literature.

Ch. 29 General threat of Judgment on Pharaoh and his people

(1) Ezekiel 29:1-7. Pharaoh is presented under the allegory of a great crocodile inhabiting the waters of the land, and the population as fishes. Jehovah with his hook shall draw him out of his waters, with his fishes cleaving to his scales, and shall cast his carcase upon the desert, where the fowls and the beasts shall batten on him. The causes of this judgment on Pharaoh and his people are, his ungodly pride (Ezekiel 29:3), and the fact that he has always proved a delusive confidence to Israel, seducing them from their single trust in Jehovah (Ezekiel 29:6-7).

(2) Ezekiel 29:8-12. Explanation of the allegory. A great conqueror, stirred up by Jehovah, will overthrow Pharaoh, destroy his people and desolate his land. The inhabitants shall be scattered into all countries, and Egypt shall remain utterly desolate, trodden by the foot neither of man nor beast, for the space of forty years.

(3) Ezekiel 29:13-16. At the end of forty years Egypt shall be restored, but only to attain the rank of a mean power, meaner than all the kingdoms of the earth. It shall no more rule over nations, and no more from its imposing greatness be a temptation to the people of Jehovah to put their trust in it. The term of forty years is considered by the prophet the time of Chaldean supremacy. At the end of this period the world shall be revolutionised.

(4) Ezekiel 29:17-21. A passage of date 570 b.c., probably inserted after the prophecies against Egypt had been reduced to writing—hardly after the book had been published—and suggested by the termination of Nebuchadnezzar’s thirteen years’ siege of Tyre. It consists of a promise to Nebuchadnezzar that Egypt shall be given him as a recompense for the service which he served in Jehovah’s behalf against Tyre, for which service he failed at Tyre to obtain the adequate reward.

에스겔 29:1-21.

느부갓네살을 통한 애굽 심판. 애굽은 사십 년 뒤 회복될 것이지만 여전히 낮아진 상태에 있게 된다.

이것은 에스겔의 예언이 향하는 세계 왕국들 가운데 마지막이며, 그 예언들 중 가장 큰 분량, 곧 다음 네 장을 차지한다. 애굽은 두로보다 멀리 있었지만 이스라엘에게 더 강력한 영향을 끼쳤다.

열째 해 - 예루살렘은 포위되었으나 아직 함락되지는 않았다. 바로 호브라의 군대가 다가와 갈대아인들이 잠시 포위를 풀게 되었을 무렵, 예레미야는 애굽을 향한 예언을 전했다(예레미야 37:5). 갈그미스 전투 이후 애굽이 팔레스타인이나 수리아의 일에 개입한 것은 이것이 유일한 사례였으며(열왕기하 24:7 비교), 곧바로 형벌을 받았다.