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
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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
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The prophecies of this section Ezekiel 20-23 were delivered nearly a year after those of the former Ezekiel 8:1. Ezekiel in reply to other inquiries from the chieftains of the people, sets forth their national history, the national judgment, and the hope of divine mercy. This leads up to the prediction of the kingdom of the Messiah.
Adam Clarke's Commentary and Critical Notes on the Bible
Ezekiel 20 Introduction
A deputation of the elders of Israel, as usual, in their distress, came to request Ezekiel to ask counsel of God, Ezekiel 20:1. In reply to this, God commands the prophet to put them in mind of their rebellion and idolatry: In Egypt, Ezekiel 20:2-9, in the wilderness, vv. 10-27, and in Canaan, Ezekiel 20:28-32. Notwithstanding which the Lord most graciously promises to restore them to their own land, after they should be purged from their dross, Ezekiel 20:33-44. The five last verses of this chapter ought to begin the next, as they are connected with the subject of that chapter, being a prophecy against Jerusalem, which lay to the south of Chaldea, where the prophet then was, and which here and elsewhere is represented under the emblem of a forest doomed to be destroyed by fire, Ezekiel 20:45-49.
INTRODUCTION TO Ezekiel 20
The prophecy in this chapter is occasioned by some of the elders of Israel coming to inquire of the Lord; when the prophet is bid to tell them that he would not be inquired of by them. The reason of which were their abominations he is ordered to make known unto them, Ezekiel 20:1; and then proceeds the narration of them; first of what their fathers committed in Egypt; of God's goodness to them, and their ingratitude; how that though he promised and swore that he would bring them from thence, when he charged them to abstain from the idolatry of that people where they were, nevertheless they did not, for which he threatened them with his wrath to consume them; yet such was his goodness as to spare them, and bring them out of that land, Ezekiel 20:5; being brought out of Egypt into the wilderness, the Lord gave them statutes and ordinances to observe, particularly sabbaths, as a sign between him and them, but these they despised and broke; wherefore the Lord threatened to consume them in the wilderness, and not bring them into the land of Canaan; yet such was his kindness and mercy to them, that he did not make an utter end of them in the wilderness, Ezekiel 20:10; and whereas he exhorted their posterity not to imitate their parents, but to walk in his statutes and judgments, and observe his sabbaths, yet they would not; which drew out his resentment against them, and he threatened to scatter them among the Heathens; but, for his name's sake, that that might not be polluted among the heathen, he spared them, and did not cut them off, only gave them up to do things very pernicious to them, Ezekiel 20:18; and even when they were brought into the land of Canaan, they were guilty of blasphemy against God, and of idolatry on every high hill they saw, Ezekiel 20:27; but whereas it might be objected, what is all this to the present generation? it is observed, that they imitated their fathers, and were guilty of the same idolatries, and therefore the Lord would not be inquired of by them, Ezekiel 20:30; and threatens to rule them with fury, and plead with them, as he had pleaded with their fathers in the wilderness, Ezekiel 20:32; nevertheless he suggests that there would be a remnant among them, when he should have purged the rebels and transgressors from them, that he would deal graciously with in a covenant way; who should serve him in his holy mountain, where he would require and accept their sacrifices, in whom he would be sanctified; and who should know him, and loathe themselves, when made sensible of the distinguishing favours bestowed upon them, Ezekiel 20:37; and the chapter is closed with a prophecy dropped against Jerusalem, denouncing utter destruction on it, Ezekiel 20:45.
XX.
Here begins a new series of prophecies, extending to the close of Ezekiel 23, and immediately called out (Ezekiel 20:1), like Ezekiel 14, by an inquiry on the part of the elders of Israel. The subject of the inquiry is not given in either case, and can only be inferred from the prophecy itself. This series begins a little more than two years (two years, one month, and five days) after Ezekiel’s call to the prophetic office (Ezekiel 1:2), or a little less than a year (exactly eleven months and five days; comp. Ezekiel 20:1 with Ezekiel 8:1) after the beginning of the former series; and it is just two years and five months (Ezekiel 24:1) before another series begins. The following series is simultaneous in date with the commencement of the final siege of Jerusalem, and this series therefore, in part at least, must have extended over the time of the preparations for the siege, when generals and armies were marching out for the destruction of Jerusalem and the removal of the people. At this near approach of the long-threatened judgments these prophecies take a peculiarly dark and gloomy tone, relieved only by the briefest intimations of distant good. They are for the most part couched in plain language, though falling occasionally, especially in Ezekiel 23, more or less into an allegorical form.
Chapter 20 recounts the history of Israel along with the often repeated warnings given, and may be compared with Nehemiah 9; Psalms 78, and the speech of St. Stephen in Acts 7. It is also to a large extent a more literal repetition of the allegory of Ezekiel 16. After the first four introductory verses, the chapter falls into two main portions, the first of which (Ezekiel 20:5-31) is subdivided into five sections, corresponding to as many marked periods in the history of Israel.
Ch. 20–24 Further predictions regarding the fall of Jerusalem
These chapters pursue the same subject as occupied the prophet in previous chapters, the destruction of the state, though they appear to look at it from another point of view, and suggest another motive for it—Jehovah’s regard to his own name.
First, ch. 20. Review of Israel’s past history and emphasising of the principle which has given Israel a history and saved her from destruction, viz. Jehovah’s regard to his own name.
Second, ch. 21. But this same principle—regard to his name—requires Israel’s dispersion now. Therefore the sword of the Lord is whetted against her.
Third, ch. 22, 23. New exhibition of the sins of Israel.
Fourth, ch. 24. Final judgment on Jerusalem, under the figure of a rusted caldron set upon the fire to cleanse it.
ch. 20 has two divisions:
(1) Ezekiel 20:1-29. The principle that has saved Israel from destruction and given her a history—Jehovah’s respect to his own name.
(2) Ezekiel 20:30-44. The same principle will rule what of Israel’s history still lies in the future.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 20:1-49.
Eze 20:1-49.
REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST.
1. seventh year, &c.--namely, from the carrying away of Jeconiah
(Eze 1:2; 8:1).
This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [CALVIN].
elders . . . came to inquire--The object of their inquiry, as in
Eze 14:1,
is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.
The elders of Israel - These were as in Ezekiel 14:1, some of Ezekiel's fellow-exiles, designated in general terms by the name of Israel, though more properly belonging to the kingdom of Judah.
In this chapter, I. The prophet is consulted by some of the elders of Israel, Eze 20:1. II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them, Eze 20:2,3. And, 2. He must show them what just cause he had for that displeasure, by giving them a history of God's grateful dealings with their fathers and their treacherous dealings with God. (1.) In Egypt, Eze 20:5-9. (2.) In the wilderness, Eze 20:10-26. (3.) In Canaan, Eze 20:27-32. 3. He must denounce the judgments of God against them, Eze 20:33-36. 4. He must tell them likewise what mercy God had in store for them, when he would bring a remnant of them to repentance, re-establish them in their own land, and set up his sanctuary among them again, Eze 20:37-44. 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter, Eze 20:45-49.