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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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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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In Ezekiel 24, Ezekiel is commissioned to announce to his fellow-exiles that the destruction of Jerusalem, so long foretold, was now in course of execution, that the siege had actually begun. This he is to declare:
(1) by a parable - of the boiling pot,
(2) by a symbolic act - the abstaining from the usual outward mourning for his wife's death.
Adam Clarke's Commentary and Critical Notes on the Bible
Ezekiel 24 Introduction
The prophet now informs those of the captivity of the very day on which Nebuchadnezzar was to lay siege to Jerusalem, (compare Jeremiah 52:4), and describes the fate of that city and its inhabitants by a very apt similitude, Ezekiel 24:1-14. As another sign of the greatness of those calamities the prophet is forbidden to mourn for his wife, of whom he is to be deprived; intimating thereby that the sufferings of the Jews should be so astonishing as to surpass all expressions of grief; and that private sorrow however affectionate and tender the object, ought to be absorbed in the public calamities, Ezekiel 24:15-18. The prophet, having farther expressed his prediction in plain terms, intimates that he was to speak to them no more till they should have the news of these prophecies having been fulfilled, Ezekiel 24:19-27.
INTRODUCTION TO Ezekiel 24
Is this chapter the destruction of the city and temple of Jerusalem is prophesied of; the former under the parable of a boiling pot; the latter is represented by the sudden death of Ezekiel's wife. The time of this prophecy was that very day the king of Babylon began the siege of Jerusalem, Ezekiel 24:1, the parable of the boiling pot, Ezekiel 24:3, the explanation and application of it to the city of Jerusalem, Ezekiel 24:6, the prophet is told of the death of his wife, and bid not to mourn on that account, which accordingly came to pass, Ezekiel 24:15, upon the people's inquiring what these things meant, he informs them that hereby was signified the profanation of the temple; and that their distress should be so great, that they should not use any set forms of mourning, but pine away and die, Ezekiel 24:19, and the chapter is closed with assuring the prophet, that the day these things should come to pass, a messenger should be sent him, to whom he should open his mouth, and be no more dumb, Ezekiel 24:25.
XXIV.
On the exact day on which Nebuchadnezzar invested Jerusalem the fact was revealed to the prophet in Chaldæa, and he was commanded to declare the fate of the city by a parable (Ezekiel 24:3-14). Afterwards the sudden death of his wife was foretold, and he was forbidden to make any outward sign of mourning, that by this symbolical act he might further instruct the people (Ezekiel 24:15-24). At the close of the chapter he is told that the fall of the city will be announced to him by a fugitive, and after that he shall again prophesy to the people (Ezekiel 24:25-27).
Ch. 24 The rusted caldron set upon the coals
The passage, of date Jan. 587, is the prophet’s last oracle against Jerusalem. It consists of two parts:
First, Ezekiel 24:1-14. A parable of a rusted caldron set upon the fire—the siege and capture of the city.
Second, Ezekiel 24:15-27. On the death of his wife the prophet abstains from all mourning—a sign of the silent stupefaction which the news of the city’s fall will occasion.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 24:1-27.
Eze 24:1-27.
VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE.
1, 2. Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar
(2Ki 25:1; Jer 39:1).
The prophecies in this chapter were delivered two years and five months after those of the previous section Ezekiel 20:1. The day mentioned here was the very day on which Nebuchadnezzar completed his arrangements for the siege, and closed in the city (marginal references). After the captivity this day was regularly observed as a fast day Zechariah 8:19.
Here are two sermons in this chapter, preached on a particular occasion, and they are both from Mount Sinai, the mount of terror, both from Mount Ebal, the mount of curses; both speak the approaching fate of Jerusalem. The occasion of them was the king of Babylon's laying siege to Jerusalem, and the design of them is to show that in the issue of that siege he should be not only master of the place, but destroyer of it. I. By the sign of flesh boiling in a pot over the fire are shown the miseries that Jerusalem should suffer during the siege, and justly, for her filthiness, Eze 24:1-14. II. By the sign of Ezekiel's not mourning for the death of his wife is shown that the calamities coming upon Jerusalem were too great to be lamented, so great that they should sink down under them into a silent despair, Eze 24:15-27.