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
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
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
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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Mere begins another section of prophecy, ending with the ninth chapter. It opens with exhorting to amendment of life, without which the confidence of the Jews in their temple is declared vain, Jeremiah 7:1-11. God bids them take warning from the fate of their brethren the Israelites, who had been carried away captive on account of their sins without any regard to that sacred place, (Shiloh), where the ark of God once resided, Jeremiah 7:12-15. The iniquities of Judah are so great in the sight of God that the prophet is commanded not to intercede for the people, Jeremiah 7:16; the more especially as they persisted in provoking God by their idolatrous practices, Jeremiah 7:17-20. The Jewish sacrifices, if not accompanied with obedience to the moral law, are of no avail, Jeremiah 7:21-24. Notwithstanding the numerous messages of mercy from the time of the exodus, the people revolted more and more; and have added to their other sins this horrible evil, the setting up of their abominations in the temple of Jehovah; or, in other words, they have encumbered the Mosaic economy, which shadowed forth the glorious truths of Christianity, with a heterogeneous admixture of the idolatrous, impure, and cruel rites of heathenism; consequently, the whole land shall be utterly desolated, Jeremiah 7:25-34.
INTRODUCTION TO Jeremiah 7
In this chapter the Lord, by the prophet, calls the people of the Jews to repentance and reformation; reproves them for their vain confidence; and threatens them with destruction for their many sins, and particularly idolatry. The preface to all this is in Jeremiah 7:1, the exhortation to amendment, encouraged to by a promise that they should dwell in the land, is in Jeremiah 7:3, but this was not to be expected on account of the temple, and temple service; but through a thorough reformation of manners; an exercise of justice, and avoiding all oppression and idolatry, Jeremiah 7:4, their vain confidence in the temple is exposed; they fancying that their standing there, and doing the service of it, would atone for their theft, murder, adultery, perjury, and idolatry; and that they might commit these with impunity; wherefore they are let to know, that so doing these they made the temple a house of thieves; and that for such wickedness, what the Lord had done to his place in Shiloh, which they are reminded of, he would to the temple, and to them, reject and cast them off, Jeremiah 6:8, and seeing they also had a dependence on the prophet's prayer, he is bid not to pray for them, for his prayers would not he heard; and he is directed to observe their wretched idolatry, of which an instance is given, whereby they provoked the Lord to anger; and therefore he was determined to pour out his fury on man and beast, and on the trees and fruit of the field, Jeremiah 7:16 and whereas they trusted in their burnt offerings and sacrifices, these are rejected, as being what were not originally commanded; but obedience to the moral law, and the precepts of it, which they refused to hearken to, though they were oft called upon to it by his servants the prophets, Jeremiah 7:21, and it is foretold that the Prophet Jeremy would meet with the same treatment; that they would not hearken to his words, nor answer to his call; and therefore he should declare them a disobedient, incorrigible, and an unfaithful people, Jeremiah 7:27 hence, either he, or Jerusalem, is called upon to cut off the hair, as a sign of mourning; for their rejection of the Lord, occasioned by their sins, and especially their idolatry, of which instances are given, Jeremiah 7:29 and it is threatened that the place of their idolatry should be a place of slaughter and of burial, till there should be no room for more; and the carcasses of the rest should be the food of fowls and beasts; and all joy should cease from Judah and Jerusalem, Jeremiah 7:32
Chs. 7–10. Address delivered by Jeremiah at the gate of the Temple
The first question to be answered in regard to these chapters as a whole is the date to which they are to be referred, whether to the reign of Josiah or Jehoiakim. This seems to be answered by ch. 26, for while its Jeremiah 7:1-6 have a marked resemblance to these, it is expressly stated (Jeremiah 7:1) to have been delivered in the beginning of the reign of Jehoiakim (b.c. 608–7). Others (e.g. Wellhausen and Marti) place it as early as the crisis brought about by the death of Josiah at Megiddo (b.c. 608), but accepting the date in Jeremiah 26:1, we may conclude that the two are respectively a longer and shorter summary of the same discourse, while the latter adds (Jeremiah 26:7-24) the danger which resulted to the prophet and his rescue. The announcement that the fate of the Temple should be that which had befallen Shiloh (Jeremiah 7:8 ff., Jeremiah 26:4 ff.), while helping to identify the two discourses, accounts sufficiently for their hostile reception. Irregularities in metre or its absence in Jeremiah 7:4 to Jeremiah 8:3, compel Du. with his rigid metrical theories to make most of this section to be post-Jeremianic, while he also holds that there are considerable interpolations in the whole section. As Co. points out, however, we can hardly suppose that Jeremiah spoke, as well as wrote, in metre, and we may well nave here in substance his oral prophecy, not yet put into metrical form. It accords with the later date that (a) Jeremiah seems to be now dwelling not at Anathoth but at Jerusalem, since he is told not as in Jeremiah 2:2 to “go and cry,” etc. but simply (Jeremiah 7:2) to “stand in the gate of the Lord’s house,” etc.; (b) idolatry is represented as practised openly in the streets of Jerusalem (Jeremiah 7:17 f.) and in the Temple itself (Jeremiah 7:30); (c) children are burned in the valley of Topheth in honour of Molech (Jeremiah 7:31).
The discourse has five natural divisions. (a) Jeremiah 7:1 to Jeremiah 8:3, Denunciation for shameless idolatry and pollution of the very Temple. (b) Jeremiah 8:4 to Jeremiah 9:1, Forecast of punishment as the result of sin. (c) Jeremiah 9:2-26, Judah’s corruption described. Her consequent sufferings. The recognition of Jehovah alone secures the weal of any nation. (d) Jeremiah 10:1-16, The folly of idolatry. (e) Jeremiah 10:17-25, Exile is at hand. Appeal to Jehovah even in punishing to remember mercy.
Chs. Jeremiah 7:1 to Jeremiah 8:3. Contrast between real and false grounds for confidence. Warning of approaching judgements
This section may be broken up as follows. (i) Jeremiah 7:1-2. Introduction. (ii) Jeremiah 7:3-7. The guarantee for Judah’s security is not, as she imagines, the existence of the Temple, but loyalty to Jehovah. (iii) Jeremiah 7:8-11. Can it be that occasional worship of Him in the intervals of profligacy suffices to give them a sense of security? (iv) Jeremiah 7:12-15. Let them take warning from the fate of Shiloh and the northern kingdom. (v) Jeremiah 7:16-20. The people are past interceding for: their idolatry is too gross. (vi) Jeremiah 7:21-28. They have never realised that from the first God’s demands were not for sacrifices but for holiness of life. (vii) Jeremiah 7:29 to Jeremiah 8:3. Topheth, the scene of idolatrous excesses, shall also be that of terrible retribution.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 7:1-34.
Jer 7:1-34.
第七〜九章。エホヤキムの治世の初め、ある公の祭りの折に語られた。
預言者は、地方からの群衆が彼のことばを聞くことができるよう、神殿の門に立った。彼の命は、シロに臨んだ運命がエルサレムの神殿に及ぼうとしていると非難したこの預言のゆえに
Jer 26:1-9
によれば脅かされた。ここで詳しく語られている預言は、そこで要約的に言及されている。ヨシヤの死後、国民はエホヤキムの悪影響により偶像礼拝へと後退した。しかしエホバ礼拝はそれと結び合わされていた
(Jer 7:4, 10)。
Jeremiah 7-10 において彼は、断食の日に神殿での厳粛な礼拝に出席するため、田舎からエルサレムへと群れをなして押し寄せた民に語りかけている。エホヤキム（Jeremiah 26）はちょうど王位に就いたばかりであり、この説教に激怒して、アヒカムの影響力がなければエレミヤを死に処そうとしたことであろう。エホヤキムの即位とともに、国の滅亡を回避する希望はすべて失われた。彼は父の政策の正反対を体現し、パロ・ネコとの緊密な同盟にのみ救いの望みを置く一派に属していた。この党派が神権政治の独自の諸原理を退け、王自身も個人的には無信心な人物であったため、ヤハウェ礼拝の維持はもはや公共の関心事ではなくなっていた。そのような折、おそらく国が当面していた災いのゆえに定められた公の断食の日に、エレミヤはヤハウェによって神殿の門に立ち、入ってくる民に厳粛な警告の言葉を語りかけるよう命じられた。この説教全体は三つの部分に分かれる。
(1) それは、国民の希望の唯一確実な基礎を軽視しながら、民が神殿に置いている迷信的な信頼の愚かさを指摘する。不道徳によって長く汚された聖所は、必然的に滅ぼされなければならない（Jeremiah 7:2-8:3）。
(2) 次に、より一般的な性格の不満の訴えが続き、そこでは国全体の、とりわけ指導者たちの増大する悪が指摘される（Jeremiah 8:4-9:24）。
(3) 最後に、預言者は国に差し迫っている災いを回避する可能性を示す（Jeremiah 9:25-10:25）。
Jeremiah 10:1-2. 神殿にはいくつもの入り口があった（2 Chronicles 4:9）。ここで言及されている門あるいは入り口は、おそらく内庭のそれであり、そこでバルクはエレミヤの巻物を読んだのである（Jeremiah 36:10）。預言者は入り口に立ち、外庭に集まった民に語りかけた。
「ユダのすべての者」――文字どおりには「ユダ全体」とする方がよい（Jeremiah 26:2 と比較せよ）。
The word that came to Jeremiah - This prophecy is supposed to have been delivered in the first year of the reign of Jehoiakim, son of Josiah, who, far from following the example of his pious father, restored idolatry, maintained bad priests and worse prophets, and filled Jerusalem with abominations of all kinds.
The word that came to Jeremiah,.... The Word of prophecy, as the Targum:
from the Lord, saying; this begins a new prophecy. This verse, and the beginning of the next, are wanting in the Septuagint version.
神の御名によって民の罪をとがめ、彼らに下る神のさばきを警告した預言者は、この章において、彼らをへりくだらせ、目を覚まさせるために、同じ意図を推し進める。一、彼は、彼らがこれほど頼みとしていた訴えが無効であることを示す。すなわち、彼らのうちに神の宮があり、絶えずその務めにあずかっているという訴えであり、彼らを外面的な特権や行ないに対する信頼から引き離そうと努める（エレミヤ書7:1-11）。二、彼はシロの荒廃を思い出させ、エルサレムもそのように荒廃するであろうと預言する（エレミヤ書7:12-16）。三、彼は預言者に彼らの忌むべき偶像礼拝を示し、それゆえに神が彼らに向かって激怒されたのである（エレミヤ書7:17-20）。四、彼は民の前に、宗教の根本的な格言である「従順はいけにえにまさる」（サムエル記第一 15:22）を置き、頑迷に不従順を続ける者たちのいけにえを神は受け入れられないであろうと語る（エレミヤ書7:21-28）。五、彼は、彼らの偶像礼拝と不敬虔のゆえに、その地を完全に荒廃させ、彼らが罪を増し加えたように、殺される者を増し加えると脅す（エレミヤ書7:29-34）。