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
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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
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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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Jeremiah's last prophecy Jeremiah 44, in which he boldly rebukes the tendency of the Jews to idolatry, which seems to have grown only the stronger in their tribulation. The address was evidently made to them at some festival, and though the Jews lived in the hope of being able soon to return to Judaea from Egypt, yet we find that they had spread over the whole land, representatives of their communities having come to Pathros not only from Migdol and Tahpanhes, but even from Noph.
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 44 Introduction
Jeremiah reproves the Jews in Egypt for continuing in idolatry after the exemplary judgments indicted by God on their nation for that sin, Jeremiah 44:1-14; and, upon their refusing to reform, denounces destruction to them, and to that kingdom wherein they sought protection, vv. 15-30.
INTRODUCTION TO Jeremiah 44
This chapter contains a sermon of Jeremiah's to the Jews in Egypt, reproving them for their idolatry there; their answer to it, expressing their resolution to continue in their idolatrous practices; and a denunciation of judgments upon them, of which a sign is given. The sermon begins with observing to them the destruction of Jerusalem, and the causes of it, idolatry and contempt of the prophets, Jeremiah 44:1; then follows an expostulation with the present Jews for doing the same things, and exposing themselves and their posterity to the same punishment, Jeremiah 44:7; upon which they are threatened with the sore judgments of God that should come upon them, and cut them off in general, Jeremiah 44:11; yet such were the impudence and obstinacy of this people, that they declared they would not hearken to the prophet, but persist in their idolatry; it having been better with them when they practised it than when they left it, Jeremiah 44:15; to which the prophet replies by observing, that for the idolatry of their fathers their land was become a desolation and a curse, as at this day, Jeremiah 44:20; and assures them that destruction would come from the Lord upon them, which he had swore to, Jeremiah 44:24; and a sign of it is given; the delivery of the king of Egypt into the hand of the king of Babylon, Jeremiah 44:29.
Ch. Jeremiah 44:1-30. Jeremiah’s protest against the worship of the Queen of Heaven
We may note that this is Jeremiah’s last recorded prophecy.
The exiles at Babylon before the overthrow of Jerusalem and the Temple argued that the national calamities were to be ascribed to the abolition of the forms of worship practised by their forefathers anterior to the changes introduced by Hezekiah and Josiah, and that the results shewed that Jehovah was unwilling or unable to help them in distress (see Ezekiel 8:12). The same reasoning commended itself to the refugees in Egypt, and is here rebuked by the prophet. Doubtless the ch. reproduces substantially the situation and Jeremiah’s method of dealing with it, but probably it contains a considerable amount of expansion, specially in Jeremiah 44:1-14; Jeremiah 44:20-23; Jeremiah 44:26-30.
The contents may be summarized as follows.
(i) Jeremiah 44:1-10. Jeremiah points out to his countrymen scattered through Egypt that their own land has been laid waste because, in spite of repeated warnings on the part of the prophets, they had obstinately practised idolatry. Wherefore do they continue to act thus? Have they forgotten the wickedness shared by high and low in former generations, a wickedness maintained to the present day? (ii) Jeremiah 44:11-14. Their portion shall be death by sword and famine, combined with disgrace and contumely. None of the Jews shall succeed in returning to Palestine, save fugitives. (iii) Jeremiah 44:15-19. The people reject the prophet’s exhortations, and declare that they will adhere to their present modes of worship, arguing that in past time, as long as they adopted this course, they prospered, whereas on its ceasing, national calamities succeeded. That worship, the women further plead, had the approval of their husbands. (iv) Jeremiah 44:20-30. Jeremiah replies that those calamities were Jehovah’s punishment for their idolatrous excesses. Inasmuch then as the people refuse to amend, he repeats his warning as to the results and adds that the king of Egypt shall fall before his enemies, even as did Zedekiah at the hands of Nebuchadnezzar.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 44:1-30.
Jer 44:1-30.
JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE.
1. Migdol--meaning a "tower." A city east of Egypt, towards the Red Sea
(Ex 14:2; Nu 33:7).
Noph--Memphis, now Cairo
(Jer 2:16).
Pathros--Upper Egypt
(Isa 11:11).
Migdol - Magdolum, a strong fortress on the northern boundary of Egypt.
The word that came to Jeremiah concerning all the Jews - Dahler supposes this discourse to have been delivered in the seventeenth or eighteenth year after the taking of Jerusalem.
Which dwell at Migdol - A city of Lower Egypt, not far from Pelusium.
Tahpanhes - Daphne Pelusiaca, the place to which the emigrant Jews first went.
Noph - מפס Maphes, Targum. Memphis. a celebrated city of Middle Egypt, and the capital of its district.
The country of Pathros - A district of Upper Egypt, known by the name of the Thebais. See Bochart, Lib. Phaleg, lib. iv., c. 22. Thus we find that the Jews were scattered over the principal parts of Egypt.
In this chapter we have, I. An awakening sermon which Jeremiah preaches to the Jews in Egypt, to reprove them for their idolatry, notwithstanding the warnings given them both by the word and the rod of God and to threaten the judgments of God against them for it, Jer 44:1-14. II. The impudent and impious contempt which the people put upon this admonition, and their declared resolution to persist in their idolatries notwithstanding, in despite of God and Jeremiah, Jer 44:15-19. III. The sentence passed upon them for their obstinacy, that they should all be cut off and perish in Egypt except a very small number; and, as a sign or earnest of it, the king of Egypt should shortly fall into the hands of the king of Babylon and be unable any longer to protect them, Jer 44:20-30.