Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 15 Introduction
God declares to Jeremiah that not even Moses and Samuel, whose prayers had been so prevalent, could divert him from his purpose of punishing so wicked a people, Jeremiah 15:1. Accordingly their captivity is again announced in a variety of images so full of terror, Jeremiah 15:2-9, that the prophet complains of his own hard fate in being obliged to deliver such unwelcome messages, Jeremiah 15:10; for which too he is reproved, Jeremiah 15:11-14. Immediately he appeals to God for his sincerity, and supplicates pardon, Jeremiah 15:15-18; and God tempers his reproof with promising again to protect him in the faithful discharge of his duty, Jeremiah 15:19-21.
INTRODUCTION TO Jeremiah 15
This chapter contains the Lord's answer to the prophet's prayers, in which he declares himself inexorable, and had resolved on the ruin of the Jewish nation for their sins; the prophet's complaint of the hardships he endured, notwithstanding his sincerity and integrity; and the Lord's promise of protection and deliverance, in case of his continuance in the faithful discharge of his office. The Lord denies the request of the prophet, by observing, that if even Moses and Samuel had been the intercessors for the people, he would not have regarded them, being determined upon casting them out, and sending them away captive, Jeremiah 15:1, their punishment is declared, which was resolved on; some for death, or the pestilence; others for the sword; others for famine; and others for captivity; and others to be devoured by dogs, and fowls, and wild beasts, Jeremiah 15:2, the cause of which were their sins, particularly their idolatry in the times of Manasseh, Jeremiah 15:4, wherefore they should have no pity from men, nor would the Lord any more repent of the evil threatened, of which he was weary, because of their many backslidings, Jeremiah 15:5, which destruction, being determined, is illustrated by a description of the instrument of it; by the multitude of widows, and the distress of mothers bereaved of their children, Jeremiah 15:7 on which the prophet takes up a complaint of his being born for strife and contention, and of his being cursed by the people, though no usurer, Jeremiah 15:10, when he is comforted with a promise of being used well by the enemy, both he and his remnant, Jeremiah 15:11, but as for the people of the Jews in general, they would never be able to withstand the northern forces, the army of the Chaldeans; their riches and substance would be delivered into their hands, and their persons also be carried captive into a strange land, and the prophet along with them, because of their sins, and the wrath of God for them, Jeremiah 15:12, upon which the prophet prays to the Lord, who knew him, that he would remember and visit him, and avenge him of his persecutors, and not take him away in his longsuffering; he urges, that he had suffered rebuke and reproach for his sake; that he was called by him to his office, which he had cheerfully entered on; he had his mission, commission, and message, from him, which he received with the greatest pleasure, signified by eating his words with joy; and that he had not associated himself with mockers and scoffers at religion and the word of God; and therefore expostulates why he should be put to so much pain, and be used as he was, Jeremiah 15:15, wherefore the Lord promises that, upon condition of doing his work faithfully, he should be preserved, protected, and delivered, Jeremiah 15:19.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 15:1-21.
Jer 15:1-21.
GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER.
1. Moses . . . Samuel--eminent in intercessions
(Ex 32:11, 12; 1Sa 7:9; Ps 99:6).
be toward--could not be favorably inclined toward them.
out of my sight--God speaks as if the people were present before Him, along with Jeremiah.
Cast them out of my sight - Rather, "send them out of My presence, and let them go away." The prophet is to dismiss them, because their mediators, Moses and Samuel, whose intercession had been accepted in old times (marginal references), would intercede now in vain.
Though Moses and Samuel - Moses had often supplicated for the people; and in consequence they were spared. See Exodus 32:11 and following verses, Numbers 14:13. Samuel also had prayed for the people, and God heard him, 1 Samuel 7:9; but if these or the most holy men were now to supplicate for this people, he would not spare them.
Cast them out of my sight, and let them go forth - Do not bring them into my presence by your prayers; let them go forth into captivity.
Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jeremiah 14:19,
though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; See Gill on Matthew 6:5. Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see Exodus 32:11 and of Samuel, see 1 Samuel 7:9 and of both, Psalm 99:6. The Arabic version reads "Moses and Aaron", but wrongly. The Palmists make use of this text to prove the intercession of saints in heaven for those on earth; but the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded; and such a supposition, as it suggests that they were not alive, so that they did not stand before him, and make intercession for Judah; wherefore this is against, and not for, the intercession of saints in heaven:
yet my mind could not be towards this people; God could have no good will to them, no delight in them; could not be reconciled to them, or agree to it, that the favours asked for should be granted them, or that they should be continued in their own land; and therefore it was in vain for the prophet to solicit on their account; but, on the other hand, it is ordered as follows:
cast them out of my sight; or presence; as persons loathsome and abominable, not to be borne; I cannot look upon them, or have anything to say to them, in a favourable way:
and let them go forth; from my presence, from the temple, the city, and out of their own land; that is, declare that so it shall be.
The Jews’ rejection, and judgments, especially of four kinds; the sins which procured them, Jeremiah 15:1-9. The prophet complaineth that the people curse and persecute him for these prophecies; they are threatened, and he instructed and comforted, Jeremiah 15:10-21.
We are (though in another chapter) yet in the same prophecy, or discourse betwixt God and this prophet. Jeremiah having been once denied, solicited God again, as we had it in the four last verses of the former chapter. God here replieth to that prayer; and the sum of what he saith is, that he was inexorable in their case. Though Moses, who could obtain so much of God upon their sinning, in the case of the golden calf, Exodus 32:11,14, and in the case of the people’s murmuring, Numbers 14:19,20; and Samuel, who was so prevalent with God, 1 Samuel 7:9; though these two, formerly so potent and prevalent mediators for a people with me, stood before me, waited (that is) upon me, and solicited me on the behalf of this people, yet I could not favour this people. Cast them out of my sight, and let them go forth: q.d. I am not able to abide the sight of them, and therefore let them go forth.
When we left the prophet, in the close of the foregoing chapter, so pathetically poring out his prayers before God, we had reason to hope that in this chapter we should find God reconciled to the land and the prophet brought into a quiet composed frame; but, to our great surprise, we find it much otherwise as to both. I. Notwithstanding the prophet's prayers, God here ratifies the sentence given against the people, and abandons them to ruin turning a deaf ear to all the intercessions made for them, Jer 15:1-9. II. The prophet himself, notwithstanding the satisfaction he had in communion with God, still finds himself uneasy and out of temper. 1. He complains to God of his continual struggle with his persecutors, Jer 15:10. 2. God assures him that he shall be taken under special protection, though there was a general desolation coming upon the land, Jer 15:11-14. 3. He appeals to God concerning his sincerity in the discharge of his prophetic office and thinks it hard that he should not have more of the comfort of it, Jer 15:15-18. 4. Fresh security is given him that, upon condition he continue faithful, God will continue his care of him and his favour to him, Jer 15:19-21. And thus, at length, we hope he regained the possession of his own soul.