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
간결 절별 전권 개혁주의 주석
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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
평이 절별 신약 해설 (일반신자·모바일)
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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 16 Introduction
On account of the evils which threatened his country, the prophet is forbidden to encumber himself with a wife and family, or to bear any share in the little joys and sorrows of his neighbors, which were to be forgotten and absorbed in those public calamities, Jeremiah 16:1-9, which their sins should draw on them, Jeremiah 16:10-13. A future restoration however is intimated, Jeremiah 16:14, Jeremiah 16:15, after these calamities should be endured, Jeremiah 16:16-18; and the conversion of the Gentiles is foretold, Jeremiah 16:19-21.
INTRODUCTION TO Jeremiah 16
In this chapter the ruin and destruction of the Jews is set forth, and confirmed by the prophet's being forbid to be merry, or to go into the house of feasting or mourning, with the reasons thereof; also the sins of the people, the cause of it, are pointed at; and afterwards a promise of their restoration is made; and the chapter is concluded with a prayer of the prophet, pressing his faith in the divine protection, and in the calling of the Gentiles. After the preface or introduction, Jeremiah 16:1, the prophet is forbid to take a wife, or have any children, with the reason of it; because that parents and children would die of grievous deaths unlamented, and not be buried, Jeremiah 16:2 and he is also forbid to go into the house of mourning, because peace, lovingkindness, and mercy, were taken from the people, and both great and small would die, and no lamentation be made for them, nor have any burial also, Jeremiah 16:5, nor might he go into the house of feasting, because the voice of joy and gladness would cease out of the land, Jeremiah 16:8, and upon the people's inquiring the reason of all this, the prophet is bid to tell them, that it was for their forsaking the Lord and his worship, and for their idolatrous practices; of which they were more guilty than their forefathers, and therefore would be cast out of the land, and carried captive into a strange country, Jeremiah 16:10 but, after all this, they should be restored again to their own land, and have a greater deliverance than that out of Egypt, as they themselves would own, Jeremiah 16:14 but before this would be, fishers and hunters should be sent to distress them, and all because of their iniquities, which God's eye was upon, and would recompense, Jeremiah 16:16, and the chapter is closed with the prophet's prayer, in which he expresses his faith in the Lord, and in the conversion of the Gentiles, who would be convinced of their idolatry, and made to know the power and name of the Lord, Jeremiah 16:19.
Chs. Jeremiah 16:1 to Jeremiah 17:18. Further prophecies of disaster, with passages of comfort interspersed
This section, though Jeremianic in its general character, owes to editorship such unity as it possesses, while certain passages in it (see on Jeremiah 16:14 f. repeated in Jeremiah 23:7 f.) are clearly out of place. It may be subdivided as follows.
(i) Jeremiah 16:1-9. The prophet must abstain from all domestic ties. Death and ignominy shall soon be the portion of every family of Judah. Neither must he share in the joys of others, nor in mourning rites, which shall shortly be compelled to cease in the presence of universal calamity. (ii) Jeremiah 16:10-13. When the people ask, What is our sin, that we are served thus? the answer is to be, that they have embraced idolatrous rites and forsaken Jehovah. Therefore shall exile be their portion, and therein they shall have opportunity to put to the test the efficacy of the service which they have paid to the gods of strange lands. (iii) Jeremiah 16:14-15. Yet deliverance shall come, so signal that it shall even suffice to eclipse the memory of the deliverance from Egyptian thraldom. (iv) Jeremiah 16:16-18. As fishes are netted in shoals, and wild animals in their scattered hiding places by huntsmen, so shall the dwellers in crowded cities and sparsely populated country parts alike be captured. The polluting rites, laid bare to God’s searching gaze, shall receive a double punishment. (v) Jeremiah 16:19-21. Jehovah, the prophet’s one hope, shall yet be sought by the nations, confessing that the gods they have hitherto served, are vain and profitless. At length they shall acknowledge fully His might. (vi) 17. Jeremiah 16:1-4. The sin of Judah is both ingrained and patent to all. Her cherished possessions and the seats of her idol worship shall be laid waste. She shall be driven forth from the covenant-land to a foreign soil. Jehovah’s wrath is unquenchable. (vii) Jeremiah 16:5-8. He who relies on mere human aid shall lead a stunted life, like the juniper tree in the desert; but he who trusts in the Lord shall be as the riverside tree, vigorous and abundant in foliage. (viii) Jeremiah 16:9-13. The Lord’s searchlight reveals unsuspected evils in the heart. As the brood which are not the partridge’s own, and which soon forsake her, so shall it be with unlawfully acquired riches. Jerusalem is of old Jehovah’s seat. They that forsake Him shall soon be blotted out. (ix) Jeremiah 16:14-18. Jeremiah appeals for deliverance from the evil thoughts towards God with which the taunts of his enemies have to his horror inspired him. He pleads that through all he has been a faithful prophet, and prays that evil may fall on his foes, not on him.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 16:1-21.
Jer 16:1-21.
CONTINUATION OF THE PREVIOUS PROPHECY.
In this prophecy Jeremiah 16:1-18, the punishment of the people is set forth in even sterner terms than in the last. The whole land is likened to a desert covered with the bodies of the dead, who lie unbemoaned and uncared for; and the prophet himself is commanded to abstain from the common usages of mankind that his motto of life, as well as his words, may warn the people of the greatness of the approaching calamity. There is, however, to be finally a return from exile, but only after the idolatry of the nation has been severely punished. The prophecy was probably written about the close of Jehoiakim's reign.
The word of the Lord came also unto me - This discourse Dahler supposes to have been delivered some time in the reign of Jehoiakim.
The word of the Lord came unto me, saying. The Targum is, the word of prophecy from the Lord: whether this is a new prophecy, or the former continued, is not certain; the latter seems probable. This introduction is omitted in the Septuagint and Arabic versions.
In this chapter, I. The greatness of the calamity that was coming upon the Jewish nation is illustrated by prohibitions given to the prophet neither to set up a house of his own (Jer 16:1-4) nor to go into the house of mourning (Jer 16:5-7) nor into the house of feasting, Jer 16:8,9. II. God is justified in these severe proceedings against them by an account of their great wickedness, Jer 16:10-13. III. An intimation is given of mercy in reserve, Jer 16:14,15. IV. Some hopes are given that the punishment of the sin should prove the reformation of the sinners, and that they should return to God at length in a way of duty, and so be qualified for his returns to them in a way of favour, Jer 16:16-21.