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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Adam Clarke's Commentary and Critical Notes on the Bible
Ezekiel 13 Introduction
This chapter denounces heavy judgments against the lying prophets who flattered the people, in the midst of their sin and danger, with false hopes of peace and security, Ezekiel 13:1-9. The work of these deceivers is beautifully compared to a frail and insolent piece of building, which can never stand against the battering elements of heaven, (the Chaldean forces), which God will commission against it, Ezekiel 13:10-16. In the remaining part of the chapter woes are denounced against false prophetesses who practiced vain rites and divinations, with the view of promoting their own gain by deceiving the people, Ezekiel 13:17-23.
INTRODUCTION TO Ezekiel 13
It being said in Ezekiel 12:24; that there should be no more a vain vision, nor a flattering divination; the prophet is ordered to prophesy against the false prophets and prophetesses, Ezekiel 13:1; the former are described as prophesying out of their own hearts, Ezekiel 13:2; as foolish ones, following their own spirit, and seeing nothing, Ezekiel 13:3; they are compared to foxes in the deserts, Ezekiel 13:4; and are represented as unconcerned to stand in the gap for the people, Ezekiel 13:5; and as seeing vanity and lying divination; wherefore the Lord was against them, Ezekiel 13:6; what they are threatened with are, that they should not be in the assembly of God's people; nor written in the writing of the house of Israel; nor enter into the land of Israel, Ezekiel 13:9; the reason of which was, because they seduced the Lord's people, by speaking peace to them when there was none; which is figuratively expressed by building a wall, and daubing it with untempered mortar, Ezekiel 13:10; upon which the wall is threatened to be rent, and caused to fall with a stormy wind; signifying the destruction of Jerusalem by the Chaldean army; and the false prophets to have the wrath of God poured on them who doubted it, Ezekiel 13:11; and then follows the order to the prophet to prophesy against the false prophetesses, and set his face against them, and pronounce woe upon them in the name of the Lord; who are described as prophesying out of their own hearts; sowing pillows to all armholes; and making kerchiefs on the head of all sorts of persons; and which they did for poor small gain, and to the detriment of immortal souls, good and bad, Ezekiel 13:17; wherefore the Lord threatens to tear off their pillows and kerchiefs, and deliver his people out of their hands, no more to be hunted by them, Ezekiel 13:20; the reason of which was, because they saddened the hearts of the righteous, and strengthened the hands of the wicked, Ezekiel 13:22; and the chapter is concluded with a resolution that they should see no more vanity nor divine divinations; and that the Lord's people should be delivered from them, and they should know that he was the Lord, Ezekiel 13:23.
XIII.
A prophecy very similar to this was uttered by Jeremiah (Jeremiah 23), only a few years before, against the false prophets in and around Jerusalem. It is not unlikely that Ezekiel may have read it; as Jeremiah (Jeremiah 29:1) certainly sent some of his prophecies to those in the captivity, and it is altogether probable that he knew its substance. He, however, addresses himself here to the false prophets among the captives (see Ezekiel 13:9), and in the latter part of the chapter (Ezekiel 13:17-23) especially to the prophetesses. In both parts their conduct is first described (Ezekiel 13:3-7; Ezekiel 13:17-19), and then their doom (Ezekiel 13:8-16; Ezekiel 13:20-23). Such false prophets have always been a chief hindrance to the truth (just as false teaching within the Church now is far more dangerous than any attack from without), and they especially abounded in times of difficulty and danger. Jeremiah speaks repeatedly of their opposition to him in Judæa (Jeremiah 14:13-14; Jeremiah 23:9; Jeremiah 23:13; Jeremiah 23:16; Jeremiah 23:21; Jeremiah 23:25; Jeremiah 27, 28.), and expressly mentions also their activity among the exiles (Jeremiah 29:15-22).
Ch. 13 Against the false prophets and prophetesses
The passage is an expansion of ch. Ezekiel 12:24, and has three main parts: first, Ezekiel 13:1-9 denunciation of the prophets as persons who help forward the downfall of the state, as foxes among the ruins only undermine that which is still standing. Secondly, Ezekiel 13:10-16 denunciation of them under another graphic figure—they are persons who whitewash the tottering wall which the people build. Thirdly, Ezekiel 13:17-23 denunciation of the prophetesses who ensnare souls.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 13:1-23.
Eze 13:1-23.
DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS.
1. As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah
(Jer 29:21, 31)
in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details
(Jer 28:2-4).
The conscious knaves gave only general assurances of peace
(Jer 5:31; 6:14; 14:13).
The language of Ezekiel has plain references to the similar language of Jeremiah (for example,
Jer 23:9-38);
the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
The identity of phrases and ideas of this chapter with Jeremiah 23 leads to the conclusion that Ezekiel took up a well-known prophecy to enforce and apply it to his companions in exile. They probably had read Jeremiah's words as referring to others than themselves.
And the word of the Lord came unto me, saying. Giving orders to prophesy against the false prophets and prophetesses, which were either in the land of Israel, of whom the prophet had notice; or rather who were among the captives in Babylon, where Ezekiel now was.
Mention had been made, in the chapter before, of the vain visions and flattering divinations with which the people of Israel suffered themselves to be imposed upon (Eze 13:24); now this whole chapter is levelled against them. God's faithful prophets are nowhere so sharp upon any sort of sinners as upon the false prophets, not because they were the most spiteful enemies to them, but because they put the highest affront upon God and did the greatest mischief to his people. The prophet here shows the sin and punishment, I. Of the false prophets, Eze 13:1-16. II. Of the false prophetesses, Eze 13:17-23. Both agreed to sooth men up in their sins, and, under pretence of comforting God's people, to flatter them with hopes that they should yet have peace; but the prophets shall be proved liars, their prophecies mere shams, and the expectations of the people illusions; for God will let them know that "the deceived and the deceiver are his," are both accountable to him, Job 12:16.