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
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
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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エルサレムの占領と破壊は、その全くの不道徳のゆえに起こったのである。ヨシヤの改革は、あらゆる階級に横行していた不道徳のゆえに挫折させられた。預言者は悪が勝利しているのを見ているが、当時エルサレムに善良な人がいなかったと結論するほどに、彼の言葉を文字どおりに取ってはならない（Jeremiah 4:27、Jeremiah 24:5と比較せよ）。
The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jeremiah 5:1, Jeremiah 5:2. Though corrected, they were not amended, but persisted in their guilt, Jeremiah 5:3. This was not the case with the low and ignorant only, Jeremiah 5:4; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jeremiah 5:5. God therefore threatens them with the most cruel enemies, Jeremiah 5:6; and appeals to themselves if they should be permitted to practice such sins unpunished, Jeremiah 5:7-9. He then commands their enemies to raze the walls of Jerusalem, Jeremiah 5:10; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jeremiah 5:11-13. Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jeremiah 5:14; the Chaldean forces shall cruelly addict them, Jeremiah 5:15-17; and farther judgments await then as the consequence of their apostasy and idolatry, Jeremiah 5:18, Jeremiah 5:19. The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jeremiah 5:20-31.
INTRODUCTION TO Jeremiah 5
This chapter contains a further account of the destruction of the Jews by the Chaldeans, and the causes of it, the sins of the people, as want of justice and truth; being so corrupt, that a just and faithful man was not to be found among them; could there, the city would have been pardoned for his sake, Jeremiah 5:1, their swearing falsely by the name of the Lord, Jeremiah 5:2, their incorrigibleness by chastisements, which was the case not only of the lower, but higher rank of people, Jeremiah 5:3, wherefore the enemy, who for his cruelty is compared to a lion, a wolf, and a leopard, is threatened to be let in among them, Jeremiah 5:6, then other sins are mentioned as the cause of it, as idolatry and adultery, Jeremiah 5:7 hence the enemy has a commission to scale their walls, take away their battlements, though not to make a full end, the Lord disowning them for his, Jeremiah 5:10, because of their perfidy against him, their belying of him, contradicting what he had said, and despising the word sent by his prophets, Jeremiah 5:11, wherefore it is threatened, that his word like fire should devour them; and that a distant, mighty, and ancient nation, of a foreign speech, should invade them; who, like an open sepulchre, would devour them, and eat up the increase of their fields, vineyards, flocks, and herds, and impoverish their cities, yet not make a full end of them, Jeremiah 5:14, and in just retaliation should they serve strangers in a foreign country, who had served strange gods in their own, Jeremiah 5:19 then a declaration is published, and an expostulation is made with them, who are represented as foolish, ignorant, and blind, that they would fear the Lord; which is pressed by arguments taken from the power of God, in restraining the sea, which had no effect upon them; and from the goodness of God, in giving the former and latter rain, and the appointed weeks of the harvest, which their sins turned away and withheld from them, Jeremiah 5:20, and then other sins are mentioned as the cause of God's visiting them in a way of vengeance, as the defrauding of men in trade, and the oppression of the fatherless and the poor in judgment; and false prophesying, to the advantage of the priests, and the king of the people, Jeremiah 5:26.
Ch. Jeremiah 5:1-31. Jerusalem is ripe for judgement
We may summarize the contents as follows:
Jeremiah 5:1-9. Even one righteous man would procure forgiveness. But moral obliquity and obstinacy in sin are universal among the enlightened no less than the ignorant. Retribution cannot but be the result.
Jeremiah 5:10-19. The people have refused to credit the forecasts of the true prophets. Therefore shall city and country alike be laid waste by a mighty nation of unknown tongue. Israel has chosen to serve foreign gods at home. Now she shall be compelled to serve foreign masters in exile.
Jeremiah 5:20-29. They fear not Jehovah, who is absolute in His control of nature’s forces, whether beneficent or destructive. By craft, like that of the fowler, who fills his cage with trapped birds, rich men lay up wealth at the expense of the needy and the orphan. Divine vengeance must ensue.
Jeremiah 5:30-31. Prophets teach falsely, and support priestly rule. The people welcome this state of things. What shall the end be?
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 5:1-31.
Jer 5:1-31.
下されるさばきの原因は、民の普遍的な腐敗である。
1. ひとりの人――敬虔なヨシヤ、バルク、ゼパニヤが当時エルサレムに住んでいたので、エレミヤはここで民の大衆、王、その助言者たち、偽の預言者、祭司たちを意味するに違いない。彼らは神が捨てられた民から公に分離された忠実な少数と区別される。後者の中にはひとりの正しい者も見出せなかった
(Isa 9:16)
［カルヴァン］。さらに敬虔な者たちは彼らのために執り成すことを禁じられていた
(Jer 7:16;
参照
Ge 18:23
以下；Ps 12:1; Eze 22:30)。
見て……知れ――確かめよ……確証せよ。
さばき――正義、義。
これを赦せ――むしろ彼女を。
「広場」――門に接した空き地、およびその他の人々の集まる場所である。
「ひとりの人」――あるいは「だれでも」とも。
「行う」――「実践する」の意。
「真実」――正直、誠実の意（Jeremiah 5:3 においても同様）。
Broad places - Market-places, and those where there was most public resort.
If ye can find a man - A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, "I am seeking to find a Man." So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being.
I will pardon it - I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Genesis 18:26.
この章では、罪に対するとがめとさばきの警告が入り混じっており、一方が他方と対比されて置かれている。さばきが警告されるのは、罪に対するとがめが彼らを悔い改めに導く上で一層実を結ぶためであり、罪が暴かれるのは、脅されたさばきにおいて神が正しいと認められるためである。一、彼らが訴えられている罪は非常に大きい。―不正（エレミヤ書5:1）、宗教的な偽善（エレミヤ書5:2）、改心のなさ（エレミヤ書5:3）、貧しい者も富む者も腐敗と放蕩に陥っていること（エレミヤ書5:4,5）、偶像礼拝と姦淫（エレミヤ書5:7,8）、神を裏切る離反（エレミヤ書5:11）、神に対する厚かましい反抗（エレミヤ書5:12,13）、そしてこれらすべての根底にあるものとして、神を恐れよという度重なる招きにもかかわらず、神に対する恐れが欠けていること（エレミヤ書5:20-24）。章の終わりでは、彼らは暴力と虐げ（エレミヤ書5:26-28）、および国を改革するために積極的に働くべきであった者たちが国を堕落させる結託に加わったこと（エレミヤ書5:30,31）によって訴えられている。二、彼らが脅されているさばきは非常に恐ろしい。一般的に、彼らは清算される（エレミヤ書5:9,29）。外国の敵が彼らの上に送り込まれ（エレミヤ書5:15-17）、彼らの上に見張りを置き（エレミヤ書5:6）、彼らの防御を破壊し（エレミヤ書5:10）、彼らを捕囚に連れ去り（エレミヤ書5:19）、すべての良いものを彼らから引き去る（エレミヤ書5:25）。ここにおいて神の預言者たちの言葉が成就する（エレミヤ書書5:14）。しかし三、神が怒りのただ中にもあわれみを思い出し、彼らを完全に滅ぼし尽くさないであろうという示唆が二度与えられている（エレミヤ書5:10,18）。これがヨシヤの治世の終わりとエホヤキムの治世の初めにおけるエレミヤの説教の趣旨と目的であったが、その成果は期待に応えるものではなかった。