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
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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
감리교 전권 주석
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 35 Introduction
Jeremiah is commanded to go to the Rechabites, who, on the approach of the Chaldean army, took refuge in Jerusalem; and to try their obedience to the command of Jonadab, (or Jehonadab, 2 Kings 10:15, 2 Kings 10:16), their great progenitor, who lived in the reign of Jehu, king of Israel, upwards of two hundred and fifty years before this time, offers them wine to drink, which they refuse, Jeremiah 35:1-11. Hence occasion is taken to upbraid the Jews with their disobedience to God, their heavenly Father, Jeremiah 35:12-17; and a blessing is pronounced on the Rechabites, Jeremiah 35:18, Jeremiah 35:19.
INTRODUCTION TO Jeremiah 35
In this chapter the disobedience of the people of the Jews unto God is aggravated by the obedience of the Rechabites to their father; and the one are threatened with the judgments of God upon them, and the other have a promise of the divine blessing. The time of this prophecy is observed; Jeremiah 35:1; an order to bring the Rechabites into one of the chambers of the temple, which was done accordingly, Jeremiah 35:2; wine is set before them to drink; which they refuse; alleging the command of their father to the contrary, Jeremiah 35:5; which they had carefully and constantly obeyed in every part of it, excepting that which respects their dwelling in tents; for which they give a reason, Jeremiah 35:8; by this instance of filial obedience to parents, the disobedience of the Jews towards their Father, which is in heaven, is aggravated; who, though he gave them laws and commandments, and sent his prophets to put them in mind of them, and exhort them to obedience, yet hearkened not to them, Jeremiah 35:12; wherefore the Lord threatens to bring all the evil on them he had pronounced, Jeremiah 35:16; and promises the sons of Rechab that there should be always some of them that should minister unto him, Jeremiah 35:18.
Ch. Jeremiah 35:1-19. The incident of the Rechabites and its application
The settlement of Israel in Canaan, involving as it did the adoption of agricultural pursuits, led to a certain amount of recognition of local deities (Baals) supposed by the Canaanites to bestow the produce in return for appropriate rites. The adoption of such local rites was considered by the majority of the people as quite consistent with the worship of Jehovah as the national God or “Baal,” lord. In this way the licentious practices connected with the service paid to the local Baals were extended to the worship of Jehovah Himself. Jehu, in his bloodthirsty zeal for the extermination of the Tyrian Baal, Melkart by name, was supported by Jehonadab son of Rechab (2 Kings 10:15 ff.), whose object in insisting on his followers refusing an agricultural as opposed to a nomadic life was simply to maintain strict loyalty to Jehovah as the wilderness God, and so to abolish all other worship whether imported from without or otherwise. Thus the significance of his action was solely of a religious character and not a protest against luxury. There is no real reason to doubt (with Schmidt) the historical character of the narrative. It contains details not likely to be invented.
We may summarize the account as follows. (i) Jeremiah 35:1-11. Jeremiah brings the Rechabites into one of the Temple chambers and offers them wine. They decline the offer, on the ground that their ancestor Jonadab had forbidden them any practices inconsistent with a strictly nomadic life. They add that they are now in Jerusalem only for self-preservation. (ii) Jeremiah 35:12-19. The prophet is bidden to point the moral for the people. The Rechabites have held Jonadab’s precept binding ever since. Jerusalem and Judah on the contrary have ignored the repeated warnings of Jehovah through His prophets against idolatry and other sins. Therefore punishment shall come on the rebellious people; while the Rechabites shall never want descendants to serve Jehovah.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 35:1-19.
Jer 35:1-19.
PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA.
By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.
The word which came - in the days of Jehoiakim - What strange confusion in the placing of these chapters! Who could have expected to hear of Jehoiakim again, whom we have long ago buried; and we have now arrived in the history at the very last year of the last Jewish king.
This discourse was probably delivered in the fourth or fifth year of Jehoiakim's reign.
The word which came unto Jeremiah from the Lord,.... Not as following the former prophecies; for they must be delivered seventeen years after this. The prophecies of Jeremiah are not put together in their proper time in which they were delivered. The preceding prophecies were delivered in the "tenth" and "eleventh" years of Zedekiah's reign: but this
in the days of Jehoiakim the son of Josiah king of Judah; in what part of his reign is not certain; but it must be after Nebuchadnezzar had invaded the land, Jeremiah 35:11; very probably in the fourth year of Jehoiakim, after he had been the king of Babylon's servant three years, and rebelled against him, 2 Kings 24:1;
saying; as follows:
By the obedience of the Rechabites, Jeremiah 35:1-11, God condemneth the Jews’ disobedience, Jeremiah 35:12-17. The Rechabites are blessed, Jeremiah 35:18,19.
This is another evidence that the prophecies of this book are not left us in that order wherein they were delivered, for those which we had in the two or three foregoing chapters being in the time of Zedekiah must needs be ten or eleven years after this.
A variety of methods is tried, and every stone turned, to awaken the Jews to a sense of their sin and to bring them to repentance and reformation. The scope and tendency of many of the prophet's sermons was to frighten them out of their disobedience, by setting before them what would be the end thereof if they persisted in it. The scope of this sermon, in this chapter, is to shame them out of their disobedience if they had any sense of honour left in them for a discourse of this nature to fasten upon. I. He sets before them the obedience of the family of the Rechabites to the commands which were left them by Jonadab their ancestor, and how they persevered in that obedience and would not be tempted from it, Jer 35:1-11. II. With this he aggravates the disobedience of the Jews to God and their contempt of his precepts, Jer 35:12-15. III. He foretels the judgments of God upon the Jews for their impious disobedience to God, Jer 35:16,17. IV. He assures the Rechabites of the blessing of God upon them for their pious obedience to their father, Jer 35:18,19.