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
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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 occasion of this prophecy Jeremiah 14-15 was a drought, the terrible effects of which are described with much force. Probably, therefore, it belongs to the early years of Jehoiakim, when Jeremiah saw all the efforts of Josiah's reign utterly frustrated.
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 14 Introduction
This chapter begins with foretelling a drought that should greatly distress the land of Judea, the effects of which are described in a most pathetic manner, Jeremiah 14:1-6. The prophet then, in the people's name, makes a confession of sins, and supplication for pardon, Jeremiah 14:7-9. But God declares his purpose to punish, forbidding Jeremiah to pray for the people, Jeremiah 14:10-12. False prophets are then complained of, and threatened with destruction, as are also those who attend to them, Jeremiah 14:13-16. The prophet, therefore, bewails their misery, Jeremiah 14:17, Jeremiah 14:18; and though he had just now been forbidden to intercede for them, yet, like a tender pastor, who could not cease to be concerned for their welfare, he falls on the happy expedient of introducing themselves as supplicating in their own name that mercy which he was not allowed to ask in his, Jeremiah 14:19-22.
INTRODUCTION TO Jeremiah 14
This chapter contains prophecy of a drought, which produced a famine, Jeremiah 14:1, and is described by the dismal effects of it; and general distress in the inhabitants of Judah and Jerusalem, Jeremiah 14:2, even the nobles were affected with it, whose servants returned without water ashamed, when sent for it, Jeremiah 14:3, the ploughmen could not use their plough, their ground was so hard, Jeremiah 14:4 and the very beasts of the field suffered much, because there was no grass, Jeremiah 14:5, upon this follows a prayer of the prophet to the Lord, that he would give rain for his name's sake; he confesses the sins of the people, that they were many, and against the Lord; and testified against them, that they deserved to be used as they were; and he addresses the Lord as the hope and Saviour of his people in time past, when it was a time of trouble with them; and expostulates with him, why he should be as a stranger and traveller, and like a mighty man astonished, that either had no regard to their land any more than a foreigner and a traveller; or no heart to help them, or exert his power, than a man at his wits' end, though he was among them, and they were called by his name; and therefore he begs he would not leave them, Jeremiah 14:7, but he is told that it was for the sins of the people that all this was, which the Lord was determined to remember and visit; and therefore he is bid not to pray for them; if he did, it would not be regarded, nor the people's fasting and prayers also; for they should be consumed by the sword, famine, and pestilence, Jeremiah 14:10, and though the prophet pleads, in excuse of the people, that the false prophets had deceived them; yet not only the vanity and falsehood of their prophecies are exposed, and they are threatened with destruction, but the people also, for hearkening unto them, Jeremiah 14:13, wherefore the prophet, instead of putting up a prayer for them, has a lamentation dictated to him by the Lord, which he is ordered to express, Jeremiah 14:17, and yet, notwithstanding this, he goes on to pray for them in a very pathetic manner; he expostulates with God, and pleads for help and healing; confesses the iniquities of the people; entreats the Lord, for the sake of his name, glory, and covenant, that he would not reject them and his petition; and observes, that the thing asked for (rain) was what none of the gods of the Heathens could give, or even the heavens themselves, only the Lord; and therefore determines to wait upon him for it, who made the heavens, the earth, and rain, Jeremiah 14:19.
Chs. Jeremiah 14:1 to Jeremiah 15:9. Accumulation of calamities
Jehovah rejects the prophet’s intercession
Du. considers that this section, as made up of very various elements, cannot have been put together by Jeremiah in its present form, and that it thus bears evident traces of modification by later hands. Stade omits Jeremiah 14:7-10, but they contain nothing that Jeremiah may not have uttered. The latter part of Jeremiah 14:10 (“therefore the Lord,” etc.) comes direct from Hosea 8:13. Schmidt rejects Jeremiah 14:7-9 as being in the spirit of a later age, that of the second Isaiah, and not in harmony with Jeremiah 14:10-16, Jeremiah 15:1-4 a. Co., following Hitzig, thinks that two distinct utterances are here blended, viz. one as to the drought, Jeremiah 14:2-10, Jeremiah 14:19 to Jeremiah 15:1, the other threatening sword, famine, and pestilence, Jeremiah 14:12-18, Jeremiah 15:2-9. We cannot with any confidence assign a date.
The section may be subdivided as follows. (i) Jeremiah 14:1-6. Graphic description of the suffering caused to high and low, city and country, man and beast, through lack of sustenance and water. (ii) Jeremiah 14:7-10. The prophet, in the face of this visitation, confesses the people’s sin, and bases his intercessory appeal on the intimate relations between Jehovah and His people. The Lord refuses to condone their offences. (iii) Jeremiah 14:11-18. Intercession is again rejected. Calamities shall be sent as retribution. Jeremiah pleads that the people have been misled by promises of peace from the false prophets. The Lord in reply disowns those prophets, and declares that they and those misled by them shall be involved in a common destruction. Jeremiah is bidden to pronounce a dirge over those without and those within the cities, the former put to the sword, the latter perishing from want. (iv) Jeremiah 14:19 to Jeremiah 15:1. The people plead their cause and Jehovah’s covenant with them, confess their sin, and acknowledge Jehovah as supreme over the powers of nature. The Lord declares that not the most powerful intercessors of the past could now alter His decision, and bids Judah depart from His presence. (v) Jeremiah 14:2-9. When they ask, Whither? the reply is, To the various forms of death allotted to each. Their fate, consequent on their sins, shall form a solemn warning to the nations. Jerusalem shall be neglected, unwept, despised. The long-suffering of her God is at last exhausted. The inhabitants shall be dispersed as chaff. Husbands, sons, mothers shall be slain. Parents of many sons shall faint with grief, the land lies empty.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 14:1-22.
Jer 14:1-22.
PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA.
1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
drought--literally, the "withholdings," namely, of rain
(De 11:17; 2Ch 7:13).
This word should be used especially of the withholding of rain because rain is in those regions of all things the one chiefly needed
(Jer 17:8,
Margin).
The dearth - Really, the drought,
The word - that came - concerning the dearth - This discourse is supposed to have been delivered, after the fourth year of Jehoiakim. Concerning the dearth. We have no historic record of any dearth that may fall in with the time of this prophecy, and perhaps it does not refer to any particular dearth: but this was a calamity to which Judea was very liable. They had ordinarily very dry summers, for scarcely any rain fell from April to the middle of October; and during much of this time, the rivers were generally either very low or entirely dry. They kept the rain of the winter in tanks and reservoirs; and if little fell in winter, a dearth was unavoidable. See an account of a dearth in the time of Elijah, 1 Kings 18:5, through which almost all the cattle were lost.
This chapter was penned upon occasion of a great drought, for want of rain. This judgment began in the latter end of Josiah's reign, but, as it should seem, continued in the beginning of Jehoiakim's: for less judgments are sent to give warning of greater coming, if not prevented by repentance. This calamity was mentioned several times before, but here, in this chapter, more fully. Here is, I. A melancholy description of it, Jer 14:1-6. II. A prayer to God to put an end to this calamity and to return in mercy to their land, Jer 14:7-9. III. A severe threatening that God would proceed in his controversy, because they proceeded in their iniquity, Jer 14:10-12. IV. The prophet's excusing the people, by laying the blame on their false prophets; and the doom passed both on the deceivers and the deceived, Jer 14:13-16. V. Directions given to the prophet, instead of interceding for them, to lament them; but his continuing notwithstanding to intercede for them, Jer 14:17-22.