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
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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
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
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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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エルサレムの住民に下る刑罰である。
The vision in this chapter seems intended to denote the general destruction of the inhabitants of Jerusalem, excepting a few pious individuals that were distressed at the abominations that were committed in the land; who, in order to be delivered from the general calamity, were Marked, in allusion, perhaps, to the custom of eastern princes, who marked their servants in the forehead, or rather to the custom very frequent among the Pagan worshippers, of indelibly imprinting on different parts of their body the marks of their idols. To indicate, likewise, that God was soon to forsake the temple, the shechinah, or glorious symbol of his presence, is seen to remove from the inner sanctuary to the threshold or door of the temple, Ezekiel 9:1-7. The prophet intercedes for his people; but God, on account of the greatness of their sins, will not be entreated, Ezekiel 9:8-11.
INTRODUCTION TO Ezekiel 9
In this chapter is contained a vision, representing the destruction of the idolatrous Jews, and the preservation of the godly that were among them, in which different persons were employed; they that were concerned in the destruction of the idolaters are described by their office; they had charge over the city; by their form and appearance, men; by their number, six; by the quarter from whence they came, the way of the higher gate northward; and by the weapons they had in their hands, slaughter ones; and by their place and posture, standing beside the brasen altar, Ezekiel 9:1; among these were one clothed in linen, with a writer's inkhorn by his side; to whom the glorious God of Israel, who was removed from the cherub to the threshold of the house, gave orders to go through the city of Jerusalem, and mark those that mourned over the abominations of it, Ezekiel 9:3; and the rest he ordered to go through the city, and slay all of every age, and sex, and state, except those that had the mark; beginning at the sanctuary, and filling the courts with the slain; which orders were obeyed, Ezekiel 9:5; upon which the prophet expostulates with the Lord, and intercedes for the people; but is not heard, because of the abounding of iniquity among them; their frequent shedding of blood; their perversion of justice; and their abominable infidelity and atheism; for which reasons he was determined to show them no mercy, Ezekiel 9:8; and the chapter is closed with a report made by the man clothed with linen, that he had done as was commanded him, Ezekiel 9:11.
IX.
This chapter forms part of the same continuous vision with the preceding one, but while the former is occupied with the exposure of the sin, this latter specifies the consequent punishment.
Ch. 9. First act of the divine judgment, slaughter of the inhabitants of the city
Ch. 8 presented a picture of the enormities practised by the inhabitants of the land and of the city, their religious debasement in contrast with the glory of Jehovah. The description was meant to lead up to the conclusion expressed in the end of the chapter, “Therefore will I deal in fury, mine eye shall not spare, neither will I have pity” (ch. Ezekiel 8:18). Now is shewn the first act of the execution of this threat.
(1) Ezekiel 9:1-3. A loud cry proceeded from the glory of the Lord, Bring hither the executioners of the city! and forthwith are seen approaching from the northern gate of the temple six men, each with his weapon of destruction in his hand, and a seventh clad in linen garments, with a writer’s inkhorn at his girdle. The seven take up their position between the house and the brazen altar.
(2) Ezekiel 9:4-6. Ere this the glory of the Lord which was over the cherubim had risen, or now rose, and stood over the threshold of the temple. From there a cry came to the man clothed in linen to go forth into the city and put a mark upon the foreheads of those who mourned over the evils done in the midst of it, and to the six others to follow him and slay indiscriminately all not so sealed, and to begin at the house of the Lord.
(3) Ezekiel 9:7-10. Immediately the work of slaughter commences, beginning with the elders before the house (ch. Ezekiel 8:16). From there the destroying angels move outwards, polluting the courts with dead, and pass into the city. The prophet is left alone, conscious only of the work going on without. This work fills his mind with such a conception of the wrath of God that it seems to him the whole remnant of Israel must perish before it. He falls on his face and intercedes for them, but is answered that the sin is great, and must be unsparingly chastised.
(4) Ezekiel 9:11. While his intercession is repelled, the man clad in linen garments returns, announcing the fulfilment of the commands given to him and his fellows.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 9:1-11.
Eze 9:1-11.
前の 幻の 続き。 忠実な 者たちの 刻印。
1. 大声で叫んだ――彼らが憐れみを求める「叫び」
(Eze 8:18)
に対比されるのが、ここでの復讐を求める「叫び」であり、前者がいかに空しいかを示す。
管轄する者たち――文字通りには役人たち。それゆえ「役人たち」
(Isa 60:17)
は、都を守るためではなく、これを罰するためにその任にあたる。御使たちは「見張る者」として神の裁きを執行する
(Da 4:13, 17, 23; 10:20, 21)。 ネブカデネザルの軍の「君たち」
(Jer 39:3)
も彼らの導きの下にあった。
近づけ――ヘブル語の強意形では「すみやかに近づけ」である。
任じられた者たち――神の判決を執行する任務を帯びた天使たちである。
おのおのの人――「人々」ではなく「天使たち」である。
預言者は幻の中で、前の章においてエルサレムで行なわれた悪を見た。そしてそれが実際よりも悪く彼に示されたのではないことは確かである。当然のことながら、ここには彼らの近づく滅びの提示が続く。罪が先に行くとき、次にはさばきが来るからである。ここには次の内容がある。一、都の破壊に用いられる道具の備え（エゼキエル書9:1,2）。二、シェキナーがケルビムから神殿の敷居へと移されること（エゼキエル書9:3）。三、用いられた者のうちの他の者たちと区別される一人に、一般的な滅びから保つべき残りの者のしるしをつけるよう命じることが与えられること（エゼキエル書9:3,4）。四、しるしされなかった者たちの処刑のための令状が署名され、それに従って処刑が始められること（エゼキエル書9:5-7）。五、刑の軽減を求める預言者のとりなしと、いまや仰せが下ったので、いかなる軽減も拒否されること（エゼキエル書9:8-10）。六、敬虔な残りの者にしるしをつけるよう命じられた者が、その事において行なったことについて報告すること（エゼキエル書9:11）。そしてこれは、世界を治める摂理の通常の方法を示している。