Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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하나님께서는 예레미야에게, 기도가 크게 응답받았던 모세와 사무엘일지라도 이토록 악한 백성을 벌하시려는 하나님의 뜻을 돌이킬 수 없다고 선언하신다(예레미야 15:1). 이에 그들의 포로 됨이 공포로 가득한 여러 형상을 통해 다시 선포된다(예레미야 15:2-9). 선지자는 그처럼 환영받지 못할 메시지를 전해야 하는 자기의 고된 운명을 한탄하고(예레미야 15:10), 이 때문에 책망도 받는다(예레미야 15:11-14). 곧이어 그는 자기의 진실함을 하나님께 호소하며 용서를 간구한다(예레미야 15:15-18). 하나님께서는 그의 책망을 누그러뜨리시고, 그가 자기 의무를 충실히 수행할 때 다시 보호해 주겠다고 약속하신다(예레미야 15:19-21).
INTRODUCTION TO Jeremiah 15
This chapter contains the Lord's answer to the prophet's prayers, in which he declares himself inexorable, and had resolved on the ruin of the Jewish nation for their sins; the prophet's complaint of the hardships he endured, notwithstanding his sincerity and integrity; and the Lord's promise of protection and deliverance, in case of his continuance in the faithful discharge of his office. The Lord denies the request of the prophet, by observing, that if even Moses and Samuel had been the intercessors for the people, he would not have regarded them, being determined upon casting them out, and sending them away captive, Jeremiah 15:1, their punishment is declared, which was resolved on; some for death, or the pestilence; others for the sword; others for famine; and others for captivity; and others to be devoured by dogs, and fowls, and wild beasts, Jeremiah 15:2, the cause of which were their sins, particularly their idolatry in the times of Manasseh, Jeremiah 15:4, wherefore they should have no pity from men, nor would the Lord any more repent of the evil threatened, of which he was weary, because of their many backslidings, Jeremiah 15:5, which destruction, being determined, is illustrated by a description of the instrument of it; by the multitude of widows, and the distress of mothers bereaved of their children, Jeremiah 15:7 on which the prophet takes up a complaint of his being born for strife and contention, and of his being cursed by the people, though no usurer, Jeremiah 15:10, when he is comforted with a promise of being used well by the enemy, both he and his remnant, Jeremiah 15:11, but as for the people of the Jews in general, they would never be able to withstand the northern forces, the army of the Chaldeans; their riches and substance would be delivered into their hands, and their persons also be carried captive into a strange land, and the prophet along with them, because of their sins, and the wrath of God for them, Jeremiah 15:12, upon which the prophet prays to the Lord, who knew him, that he would remember and visit him, and avenge him of his persecutors, and not take him away in his longsuffering; he urges, that he had suffered rebuke and reproach for his sake; that he was called by him to his office, which he had cheerfully entered on; he had his mission, commission, and message, from him, which he received with the greatest pleasure, signified by eating his words with joy; and that he had not associated himself with mockers and scoffers at religion and the word of God; and therefore expostulates why he should be put to so much pain, and be used as he was, Jeremiah 15:15, wherefore the Lord promises that, upon condition of doing his work faithfully, he should be preserved, protected, and delivered, Jeremiah 15:19.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 15:1-21.
예레미야 15:1-21. 예레미야의 중보 기도에 대한 하나님의 대답. 1. “모세와 사무엘”은 중보 기도로 뛰어난 인물들이다(출애굽기 32:11-12; 사무엘상 7:9; 시편 99:6). “향한다”는 그들에게 호의적으로 기울 수 없다는 뜻이다. “내 앞에서”는 예레미야와 함께 백성이 하나님 앞에 있는 것처럼 하나님이 말씀하시는 표현이다.
그들을 내 목전에서 내쫓으라—오히려 ‘그들을 내 면전에서 내보내고 떠나가게 하라’라는 뜻이다. 선지자는 그들을 돌려보내야 한다. 옛날에 중보가 받아들여졌던 그들의 중보자 모세와 사무엘도(난외주 참조) 이제는 헛되이 중보할 것이기 때문이다.
모세와 사무엘이 비록 — 모세는 여러 번 백성을 위하여 간구했고, 그 결과 백성은 용서받았다. 출애굽기 32:11 이하와 민수기 14:13을 보라. 사무엘도 백성을 위하여 기도했고 하나님께서 그의 기도를 들으셨다(사무엘상 7:9). 그러나 이제 이들이나 가장 거룩한 사람들이 이 백성을 위하여 간구하더라도 하나님께서는 그들을 용서하지 않으실 것이다.
그들을 내 목전에서 쫓아내어 나가게 하라 — 네 기도로 그들을 내 앞에 데려오지 말라. 그들이 포로로 끌려가게 두라는 뜻이다.
Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jeremiah 14:19,
though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; See Gill on Matthew 6:5. Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see Exodus 32:11 and of Samuel, see 1 Samuel 7:9 and of both, Psalm 99:6. The Arabic version reads "Moses and Aaron", but wrongly. The Palmists make use of this text to prove the intercession of saints in heaven for those on earth; but the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded; and such a supposition, as it suggests that they were not alive, so that they did not stand before him, and make intercession for Judah; wherefore this is against, and not for, the intercession of saints in heaven:
yet my mind could not be towards this people; God could have no good will to them, no delight in them; could not be reconciled to them, or agree to it, that the favours asked for should be granted them, or that they should be continued in their own land; and therefore it was in vain for the prophet to solicit on their account; but, on the other hand, it is ordered as follows:
cast them out of my sight; or presence; as persons loathsome and abominable, not to be borne; I cannot look upon them, or have anything to say to them, in a favourable way:
and let them go forth; from my presence, from the temple, the city, and out of their own land; that is, declare that so it shall be.
The Jews’ rejection, and judgments, especially of four kinds; the sins which procured them, Jeremiah 15:1-9. The prophet complaineth that the people curse and persecute him for these prophecies; they are threatened, and he instructed and comforted, Jeremiah 15:10-21.
We are (though in another chapter) yet in the same prophecy, or discourse betwixt God and this prophet. Jeremiah having been once denied, solicited God again, as we had it in the four last verses of the former chapter. God here replieth to that prayer; and the sum of what he saith is, that he was inexorable in their case. Though Moses, who could obtain so much of God upon their sinning, in the case of the golden calf, Exodus 32:11,14, and in the case of the people’s murmuring, Numbers 14:19,20; and Samuel, who was so prevalent with God, 1 Samuel 7:9; though these two, formerly so potent and prevalent mediators for a people with me, stood before me, waited (that is) upon me, and solicited me on the behalf of this people, yet I could not favour this people. Cast them out of my sight, and let them go forth: q.d. I am not able to abide the sight of them, and therefore let them go forth.
앞 장의 끝에서 선지자가 그토록 애절하게 하나님 앞에 자기 기도를 쏟아 놓는 모습으로 그를 떠났을 때, 우리는 이 장에서 하나님이 그 땅과 화해하시고 선지자도 조용하고 안정된 심령을 되찾은 것을 보게 되리라고 기대할 만하였다. 그러나 크게 뜻밖에도 우리는 그 두 가지 모두에 있어 사정이 사뭇 다름을 발견한다. I. 선지자의 기도에도 불구하고 하나님은 여기서 백성에게 내리신 선고를 확정하시며, 그들을 위하여 드려진 모든 중보에 귀를 막으신 채 그들을 멸망에 내버려 두신다(렘 15:1-9). II. 선지자 자신도 하나님과의 교제에서 누린 만족에도 불구하고 여전히 마음이 편치 못하고 심기가 흐트러져 있음을 깨닫는다. 1. 그는 자기를 박해하는 자들과의 끊임없는 다툼을 하나님께 호소한다(렘 15:10). 2. 하나님은 그 땅에 전면적인 황폐가 임할지라도 그가 특별한 보호 아래 있게 되리라고 그에게 확언하신다(렘 15:11-14). 3. 그는 선지자의 직분을 수행함에 있어 자신이 진실하였음을 하나님께 호소하며, 그 직분에서 더 많은 위로를 얻지 못하는 것을 견디기 어렵게 여긴다(렘 15:15-18). 4. 그가 계속 신실하기만 하면 하나님이 그를 향한 돌보심과 은총을 이어 가시리라는 새로운 보증이 그에게 주어진다(렘 15:19-21). 이리하여 마침내 그가 자기 영혼을 다시 자기 것으로 붙들게 되었기를 우리는 바란다.