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
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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
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
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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
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
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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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This chapter denounces the judgments of God against those wicked persons who remained in Jerusalem and made a mock of the types and predictions of the prophets, Ezekiel 11:1-13; compare Ezekiel 11:3 with Jeremiah 1:13. God promises to favour those who were gone into captivity, and intimates their restoration from the Babylonish yoke, Ezekiel 11:14-21. Then the shechinah, or symbol of the Divine Presence, is represented forsaking the city, as in the foregoing chapter it did the temple, Ezekiel 11:22, Ezekiel 11:23; and the prophet returns in vision to the place from which he set out, (Ezekiel 8:1. etc.), in order to communicate his instructions to his brethren of the captivity, Ezekiel 11:24, Ezekiel 11:25.
INTRODUCTION TO Ezekiel 11
This chapter contains an account of the sins of the princes of Judah; a prophecy of their destruction; some comfortable, promises respecting those of the captivity; and the chapter is closed with the finishing of the vision of the Lord's removing from Jerusalem; and the whole being ended, the prophet related it to the men of the captivity. In Ezekiel 11:1; the prophet, is shown five and twenty men, among whom were two he knew, and are mentioned by name, and were princes of the people; and he is told that these men devised mischief, and gave bad advice to the people, Ezekiel 11:2; wherefore he is bid to prophesy against them, Ezekiel 11:4; which he accordingly did, the Spirit of the Lord falling upon him, Ezekiel 11:5; declaring that their secret evils were known, as well as their public ones; and that, seeing they had multiplied their slain, and had feared the sword, the sword should come upon them; some should fall by it, and others should be carried captive; the consequence of which would be, that God would be known, and his justice acknowledged, it being what their sins deserved, Ezekiel 11:6; upon this prophecy being delivered out, one of the princes before named died immediately; which filled the prophet with great concern, and put him upon expostulating with God, Ezekiel 11:13; wherefore, for his comfort, he is told, that though the inhabitants of Jerusalem had insulted their brethren that were carried captive, and looked upon the land of Israel as their own possession, that God would be a little sanctuary to them; that he would gather them out of all lands, and give them the land of Israel; that they should come thither, and remove all idolatry from it, and should have regenerating and renewing grace given them, to walk in the statutes and ordinances of the Lord, by which they should appear to be his people, and he to be their God, Ezekiel 11:14; but as for such that continued in their abominable idolatries, these should receive a just recompence of reward, Ezekiel 11:21; after which follows an account of the entire removal of the glory of the Lord from the city of Jerusalem, Ezekiel 11:22; and the prophet being, in vision, brought again to Chaldea, reports the whole he had seen to them of the captivity, Ezekiel 11:24.
XI.
This chapter continues and concludes the vision; yet its scenes are not to be considered as consecutive with those which have gone before. In Ezekiel 9 all who had not the Divine mark upon their foreheads were slain by the destroying angels; in Ezekiel 10 the city itself was given up to fire; but here the evil-doers are again seen, and again made the subject of the prophetic denunciation. It is, therefore, rather a looking at the same things from another point of view than an account of them in historical sequence. The prophetic vision shifts as in a dream, without any attempt to be consecutive.
The first part of the chapter (Ezekiel 11:1-12) is occupied with judgment upon the sins of the princes, while the latter part (Ezekiel 11:13-21) foretells the Divine blessing upon the repentant and restored remnant of the exiles. At the close (Ezekiel 11:22-25) the glory of the Lord is seen to depart altogether from the city, and the prophet is restored to Chaldæa to communicate the vision to the captives.
Ch. 11. Threat of destruction against the people, especially the war party in Jerusalem, with promise of restoration to the exiles
Though the symbolism in ch. 9, 10, shewing the slaughter of the inhabitants and the burning of the city, might have seemed exhaustive, there were thoughts in men’s minds which had to be met, and issues to which reference had to be made. The city was thought impregnably strong, and Jehovah’s presence would protect it. The prophet symbolizes the departure of Jehovah from it, and warns those who trust to its strength that their trust is vain. Yet the fall of the city is not the last act in Israel’s history; the “house of Israel” is wider than the population of Jerusalem, and towards the larger Israel Jehovah has purposes of mercy. He will restore them to their ancient heritage, where they shall serve him in a land purified from all its uncleanness.
In ch. Ezekiel 10:18 it was stated that the glory of the Lord left the threshold of the house and returned to the cherubims, and in ch. Ezekiel 10:19 that the whole manifestation removed from the inner court and stood at the eastern entrance to the outer court of the temple. The prophet also is transported to the same place (ch. Ezekiel 11:1). At the entrance to the gateway he sees twenty-five men, among them two who are named, princes of the people. The twenty-five represent the rulers of the city and the leaders of the inhabitants.
(1) Ezekiel 11:2-12. These men are represented as plotting evil enterprizes, that is, of rebellion against the king of Babylon. They are not unaware of the danger they incur, but are confident in the protection which the well fortified city will afford them—it is the pot and they are the flesh, which the fire cannot reach. The prophet receives command to prophesy against them, and declare that their confidence is vain. The city shall not protect them; they shall be dragged out of it and slain on the borders of the land, far away from it.
(2) Ezekiel 11:13-21. While the prophet was delivering this threat one of the two princes named died. Filled with terror at the certainty with which the word of God takes effect, the prophet fell down to intercede that the remnant of Israel might not be destroyed. He is reminded that though Jerusalem fall his fellow exiles remain and all the house of Israel. These exiles were despised by the people of Jerusalem and denied any share in the inheritance of the land; but though the Lord had scattered them he would yet bring them to their ancient home, giving them a new heart to serve him.
(3) Ezekiel 11:22-25. Finally the divine manifestation rose from the city and stood over the Mount of Olives. The prophet was carried back to Chaldæa; the hand of the Lord was lifted from him, and he awoke out of his vision, the contents of which he narrated to them of the captivity.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 11:1-25.
Eze 11:1-25.
腐敗した 「民の 君たち」の 破滅の 預言。 ペラテヤの 死。 信じる 残りの者への 恵みの 約束。 都からの 神の 栄光の 退去。 エゼキエルの 捕囚たちの もとへの 帰還。
1. 東の門――神の栄光がご自身を移された所
(Eze 10:19)、 聖所の主要な入り口であり、ソロモンの門廊すなわちポーチである。御霊は預言者をそこへ導き、神的栄光の臨在の中で、新たな破壊の場面に立ち会わせる。
二十五人の男――
Eze 8:16
で見られた太陽礼拝者たちと同じ二十五人（すなわち二十四の組の長たちと大祭司）。指導的な祭司たちは通常「聖所の君たち」
(Isa 43:28)
「祭司たちの首長たち」
(2Ch 36:14)
と呼ばれた。しかし、ここではそのうちの二人が皮肉をもって「民の君たち」と呼ばれる。彼らが祭司的影響力を用いて罪において民の首領となったからである
(Eze 11:2)
。神の怒りはすでに長老たちによって代表される民を訪れていた
(Eze 9:6)
。また主の栄光は至聖所の中のその場所を去り、エデンのケルビムと燃える剣のように、見捨てられた聖所への門を占めていた。祭司職の代表者たちに対する裁きがここに当然続くのは、長老たちの罪の後に祭司たちの罪が描写の中で続いたのと同じである
(Eze 8:12, 16)
。
ヤアザヌヤ――「神は聞く」を意味する。
アズルの子――シャパンの子ヤアザヌヤ
(Eze 8:11)
とは異なる。
アズルは「助け」を意味する。彼およびベナヤ（「神は建てる」）の子ペラテヤ（「神は救い出す」）は、七十人の長老の場合のシャパンの子ヤアザヌヤと同様に
(Eze 8:11, 12)、 特に名指された。なぜなら彼らの名は、彼らがその「助け」を求めて「救い出」し「建て上」るために「神」に「聞いて」いただくべきであったことを思い出させるはずだったからである。しかし、これを顧みなかった彼らは、神に対して彼らが立っていた関係そのものによって、より重い裁きを招いたのである[FAIRBAIRN]。
門――神殿の庭の門である。門はさばきが行われる場所であった。
二十五人の人々――Ezekiel 8:16 の人々と同一ではない。そこでは彼らは「祭司たち」の代表であり、ここでは「高官たち」の代表である。この数は疑いなく象徴的であり、おそらく二十四人と王とから成っていた。二十四という数は、分裂していないイスラエルの部族たちを指す。
ヤアザヌヤ……ペラテヤ――これらの人々についてはそれ以上知られていない。前の名は当時一般的であったと思われる(Ezekiel 8:11)。この二つの名には、彼らが支えていた偽りの望みへの暗喩がある。「ヤアザヌヤ」（ヤハ〔主〕は聞かれる）は「アズル」（助け手）の子であり、「ペラテヤ」（ヤハ〔主〕は救い出される）は「ベナヤ」（ヤハ〔主〕は建てられる）の子である。後者の場合、死がこの暗喩を苦々しい皮肉に変えた(Ezekiel 11:13)。
At the door of the gate five and twenty men - The same persons, no doubt, who appear, Ezekiel 8:16, worshipping the sun.
Jaazaniah the son of Azur - In Ezekiel 8:16, we find a Jaazaniah the son of Shaphan. If Shaphan was also called Azur, they may be the same person. But it is most likely that there were two of this name, and both chiefs among the people.
この章はエゼキエルが見た幻の結びであり、この幻のこの部分は彼に二つのメッセージをもたらした。一、エルサレムになお留まり、決して倒れないと思い込んで思い上がりの極みにあった者たちに対する怒りのメッセージ（エゼキエル書11:1-13）。二、バビロンに捕囚として連れて行かれ、二度と立ち上がれないだろうと思い深い絶望の中にあった者たちへの慰めのメッセージ。そして前者が、現在の安全にもかかわらず、神が彼らのためにさばきを備えておられると確証されるように、後者は現在の苦悩にもかかわらず、神が彼らのためにあわれみを備えておられると確証される（エゼキエル書11:14-21）。こうして神の栄光はさらに遠ざかる（エゼキエル書11:22,23）。幻は消え（エゼキエル書11:24）、エゼキエルは聴衆に忠実にその説明を与える（エゼキエル書11:25）。