Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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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Go unto the house of the Rechabites, and speak unto them, and bring them into the house of the LORD, into one of the chambers, and give them wine to drink.
Go unto the house of the Rechabites. — So called of one Rechab, the father of, Jonadab, who was famous for his piety in Jehu’s days, 2 Kings 10:15 three hundred years at least before this prophecy of Jeremiah. They were of the posterity of Jethro, Moses’ father-in-law, and lived up and down in the land upon their employments, weaned from the world, and exercising themselves in the law of God. See 1 Chronicles 2:55 , where they are called the "families of the scribes that dwelt at Jabez," as being men learned in the laws of God. Of them came the Essenes, a studious and abstemious sect among the Jews; and they might better than those Donatists have taken to themselves the title of Apotactici, so called from their renouncing the world.
And give them wine to drink. — Heb., Make them drink wine - i.e., set it before them, and then leave them to their own liberty.
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3. 야아사냐--그 씨족의 장로이자 우두머리였다.
야아사냐는 예루살렘으로 피신한 그 부족 집단의 우두머리였다.
레갑 사람들의 온 집 — 곧 그 가문 전체를 뜻하며, 여기에는 그 가문의 우두머리들이 명시되어 있다.
Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah,.... Who was, no doubt, the most famous and leading man in this family:
and his brethren, and all his sons, and the whole house of the Rechabites; the several branches of the family, especially the males; the women perhaps only excepted; whom it might not be so decent to gather together on such an occasion, to drink wine; or at least offer it to them.
No text from Poole on this verse.
(3) Then I took Jaazaniah the son of Jeremiah . . .—The names (Jaazaniah = Jehovah hears, Jeremiah = Jehovah exalts, Habaziniah = Jehovah gathers) are not without significance, as showing that the Rechabites were sharers in the faith of Israel, perhaps, as an order, conspicuous witnesses for that faith. The name Jeremiah may possibly indicate that there was some previous connexion between the Rechabites and the prophet’s family.
His brethren, and all his sons . . .—The words may be taken in their literal sense, but on the assumption that the Rechabites were a religious order rather than a family, the terms may indicate different stages or degrees of membership, the “brethren” being those who were fully incorporated, the “sons,” those who like “the sons of the prophets” (2Kings 4:38; 2Kings 6:1; 2Kings 9:1; Amos 7:14) were still in training as probationers. Such a use of the word “brethren” would grow naturally out of that of “sons,” and is found in this wider sense of priests and Levites (1Chronicles 15:5-18; 1Chronicles 26:7-32 and elsewhere) and of prophets (Revelation 22:9).
Jeremiah 35:2. Go unto the house of the Rechabites— Several learned men are of opinion, that the Jonadab mentioned in this chapter was not the same with him who is mentioned 2Ki 10:15 for they think it is not likely that a man addicted to so quiet and retired a life as he instituted, would have come to meet Jehu. But why might not Jonadab, how well soever he loved retirement, come upon this occasion to congratulate Jehu's zeal against idolatry, and to advise and encourage him to proceed in fulfilling the word of God revealed to him? The reason is obvious, why Jehu might be glad of the countenance and company of such a man, whose known piety would gain him more respect than the attendance of any great captain could procure him. But though Jonadab the son of Rechab is allowed to have been a good man, yet it does not therefore follow that he received the ancient rules of the Rechabites, as some think, purely upon a religious account, but as a matter of policy. The history is this: the Rechabites were of the race of Hobab or Jethro the Kenite, priest of Midian, and father-in-law to Moses: 1 Chronicles 2:55. So that the Rechabites were Midianites, and the Midianites were dwellers in tents from the beginning; for in this manner Abraham lived while he sojourned in the land of Canaan; and, in imitation of him, the Midianites, who were of his posterity, might do the same. Now, when the children of Hobab, who were all Kenites, were invited by Moses to go with the people of God into Canaan, they might retain this pastoral manner of life; not only as a badge of the nation from which they were descended, but as a means likewise to make their habitation more quiet and secure, in a land where they were strangers, both from the envy of the Jews at home, and from the danger of enemies abroad; for, having neither houses nor lands, but tents and cattle only, which they move upon occasion from place to place, they could not be so subject to hostile invasion: but as in a course of time these Kenites were tempted by the more pleasant living of the Israelites, to think of changing this custom of their ancestors, this Jonadab the son of Rechab, a famous Kenite, and of much esteem and authority among them, took occasion to renew it again, and to bind his posterity to observe it. For which end he forbad the drinking of wine, lest the desire of so delicious a liquor might tempt them to plant vineyards and build houses as the Jews did. What authority he had to enforce these arbitrary injunctions, we cannot learn. It is plain, that he laid his posterity under no curse in case of disobedience. On the contrary, we find that our prophet was here directed by God to bring them to an apartment in the temple, to set wine before them, and invite them to drink, which would have been an unworthy action, if they had been under an indispensable obligation to abstain from it; and on the other hand the Rechabites refused it, not because their father laid them under any curse if they disobeyed him; but because he promised that they should live many days in the land wherein they were strangers, if they obeyed his voice, Jer 35:7 which promise being also made to those who honoured their parents, might the more incline them to that strict obedience for which they are so highly commended by God. Upon the whole, therefore, it appears, that Jonadab only renewed what his ancestors had observed long before he was born; and that his authority prevailed among his brethren to continue this form of abstinence for two hundred years after he was dead, rather as a civil custom than as a matter of religion. See Bishop Patrick and Bedford's Scripture Chronology, book 6: chap. 2. Instead of house, Houbigant reads, family of the Rechabites; and so Jeremiah 35:3.
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