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
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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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
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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
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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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The princes inform Ezra that many of the people now settled in the had married heathen wives; and several of the rulers were principal offenders in this thing, Ezra 9:1, Ezra 9:2. He is greatly afflicted, Ezra 9:3, Ezra 9:4. His prayer to God on thus account, Ezra 9:5-15.
INTRODUCTION TO Ezra 9
Ezra being informed, by some of the princes who complained unto him, of the marriages of many of the Israelites with the people of the land, the Canaanites and others, was greatly grieved and distressed, Ezra 9:1, upon which he made a confession of their sins to God, with great shame, sorrow, and contrition, and deprecated the evils which they deserved, Ezra 9:6.
NOTE ON CHAPTERS 9 AND 10
The great severity which characterises Ezra’s policy, as described in these two chapters, calls for special notice. The fact that he was so close a student of the law lends peculiar importance to his acts. His own words (Ezra 9:10-12) indicate his view. The Jews by contracting marriages with strange women had violated the law of God. They had courted a renewal of national catastrophe. Their only hope lay in the renewal of God’s mercy. Their present duty was clear. They must prove the sincerity of their repentance by putting away the ‘strange women’. Though it meant ruin to the happiness of scores of homes, the step would vindicate ‘the commandment’ and eradicate the source of peril to the people.
The laws to which Ezra must have referred would have been those found in Exodus 23:31-33; Exodus 34:12-16; Deuteronomy 7:1-5.
These passages contain prohibitions, very similar in character, directed against intermarriage with the nations that dwelt in Canaan, on the ground that such marriages would inevitably lead to idolatry and to the abominations connected with idolatrous worship. The evils arising from a disregard of these laws are touched upon in Jdg 3:5-6, where the language, if based upon that of the legislation quoted above, belongs to the Compiler rather than to an early fragment of writing.
The laws themselves, which are obviously more ancient in substance than the literary shape in which they are presented to us, must indeed at an early time have become disregarded (cf. Judges 11; 2 Samuel 11:3; 1 Kings 11:1); but their antiquity is shown by the threefold treatment of the subject, perhaps also by the apparent allusions to the same subject in Genesis 24:3; Genesis 27:46.
It was not strange however that the prohibition should become a dead letter, when marriage with foreigners generally, and even with Ammonites and Moabites, was permitted by custom (cf. Leviticus 24:10; Deuteronomy 21:11-12; Ruth 1:4; 2 Samuel 3:3; 1 Kings 3:1; 1 Kings 14:21; 1 Chronicles 2:17; 1 Chronicles 2:34, &c.), when the rights of the stranger were respected and safe-guarded (Exodus 12:49; Leviticus 24:22), when Edomite and Egyptian could be received in the third generation into Israelite citizenship (Deuteronomy 23:7-8).
The rigour of Ezra’s reform included all ‘foreign wives’ among the inhabitants of the seven proscribed nations of Canaan (Deuteronomy 7:1-5). The severest code was accepted as the highest standard of action. The exclusiveness, which the law had required to be exercised towards Canaanites alone, was now to be practised towards all alike. If the letter of the law was exceeded, the critical position of the Jewish community explains the measure. The permanence of Judaism depended on the religious separateness of the Jews. The holy mission of the Jewish people could alone be realized by complete freedom from contamination with idolatrous influences.
By the dissolution of marriage with the heathen Ezra sought to check at its source the stream of laxer conceptions upon religious duty. By demanding of the people so heavy a penalty, he taught them that the purity of ‘the holy seed’ was worthy of so great a sacrifice. He awoke the national pride in their call to be the ‘peculiar people’ of the Lord. His action even if it strained the letter of the law, as it has been transmitted to us, enforced the sovereignty of its rule. He fenced off the people against the subtler temptations to idolatry and averted the imminent danger of his time, the fusion of the Jews at Jerusalem with the semi-heathen ‘peoples of the land’.
エズ 9:1-4.
エズラが民が異邦人と親族関係を結んだことを嘆く。
1, 2. さてこれらの事が終わったとき--エズラがエルサレムに到着した後の最初の数日は、彼に委ねられた様々な任務を執行するために費やされた。王の権威が彼に与えた職務の性質と目的は、バビロンから持参された献げ物と聖なる器具を神殿に納めるため祭司たちに正式に引き渡すことによって、彼の同胞に公に知らされた。次いで彼の信任状は地方の総督たちに内密に示された。この慎重で秩序ある手続きによって、彼は王から保証されたすべての利点を活用する最良の立場に自らを置いた。表面的には、教会と国家が外見上繁栄しているように見え、すべてが彼の愛国心を満足させるように思われた。しかしより深く知るようになると、ただちに正されるべき大きな腐敗が存在することが明らかになった。その一つは、特に他のすべての腐敗の源と起点として彼の注意を引いた。すなわち、結婚の律法に関して行われていた重大な乱用であった。
首長たちが私に来て言った--彼らがエズラに伝えた情報は、多くの民が神の律法(申命記 7:2, 3)に違反して異邦人の女たちと結婚し、この無秩序な慣行の罪は下層階級に限定されるどころか、祭司たちやレビ人たちの数名、ならびに国の指導者たちの何人かも共有しているという内容であった。この大きな不規則は必然的に多くの悪を引き起こすであろう。それは偶像礼拝を助長し増大させるだけでなく、神が重要な目的のためにイスラエル人と他のすべての民との間に設けられた区別の障壁を打ち破ることであろう。エズラはこれらの危険な結果を予見した。しかし結婚による同盟が結ばれ、家族が育てられ、愛情が絡み合い、重要な利害が確立された後で、その悪を正すことの困難さを思い、圧倒されたのであった。
「忌むべきもの」——異邦人との通婚は、神の民が律法の要求するところであった完全な分離、すなわち偶像礼拝の諸儀式、「忌むべきもの」からの分離を妨げていた。その分離は信仰の純潔のためにも必要であった。1 Kings 11:2 の注解を参照せよ。
The people of Israel - These were they who had returned at first with Zerubbabel, and were settled in the land of Judea and whom Ezra found on his arrival to be little better than the Canaanitish nations from whom God had commanded them ever to keep separate.
Now when these things were done,.... When the captives with Ezra had refreshed themselves, and weighed the money and vessels they brought, and put them into the hands of proper persons, and offered sacrifices, and delivered the king's commissions to his lieutenants and governors, and shown his own:
the princes came to me; some of the nobles of Israel, the most religious of them, who were concerned at the corruptions that were among them, though not a sufficient number to reform them:
saying the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them:
doing according to their abominations; not serving idols as they did, but imitating them in their marriages: even
of the Canaanites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites; affinity with many of these was forbidden by an express law, Deuteronomy 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.
エズラがこれらの事を司っていたので、教会の事柄は非常に良い状態にあったと考えてよい。外を見れば、政府は彼らに親切であった。迫害や圧迫の訴えは聞かれず、彼らの敵は心を変えられるか、少なくとも手を縛られていた。隣人たちは礼儀正しく、戦争や戦争の噂も聞かれなかった。彼らを恐れさせる者はいなかった。彼らが少なく、貧しく、外国の君主の臣民であったことを考えれば、すべては可能な限り良かった。内を見ても、バアルやアシュタロテやモレク、偶像やアシラや金の子牛は見られなかった。いや、高き所さえ（偶像の祭壇だけでなく、分離した祭壇も）言及されなかった。神殿は正当に尊ばれ、神殿の奉仕は注意深く保たれていた。しかしすべてが良かったわけではない。教会の最も純粋な時代にもいくらかの腐敗があり、それが栄光の教会、勝利の教会としてしみやしわのないものとして献げられるまでは決して完全にはならないであろう(Eph 5:27)。ここには次のものがある。I. 異邦の妻たちとの多くの結婚についてエズラにもたらされた告発、Ezr 9:1,2。II. この知らせによって、彼および彼の模範に影響された他の人々が陥った大きな苦悩、Ezr 9:3,4。III. 敬虔な悲しみと恥をもって、彼がこの罪を神に厳粛に告白したこと、Ezr 9:5-15。