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
학술+가독 균형 전권 주석
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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
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
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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Adam Clarke's Commentary and Critical Notes on the Bible
Ezekiel 46 Introduction
Ordinances of worship prescribed for the prince and for the people, Ezekiel 46:1-15; and the gifts he may bestow on his sons and servants, Ezekiel 46:16-18. A description of the courts appointed for boiling or baking any part of the holy oblations, Ezekiel 46:19-24.
INTRODUCTION TO Ezekiel 46
This chapter treats of the shutting of the eastern gate of the inner court on working days, and opening it on sabbaths and new moons, for the prince and people to worship in, Ezekiel 46:1, gives a further account of the sacrifices of both at these seasons, and of their different ways of going in and out, Ezekiel 46:4, delivers some rules about the prince's disposing of his gifts to his sons and servants, Ezekiel 46:16 and describes the places for the priest's baking and boiling the sacrifices, Ezekiel 46:19
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 46:1-24.
Eze 46:1-24.
CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP.
The prophet beholds in vision people, priest, and prince uniting in most solemn worship before the throne of God. The character of the rites here described is symbolic.
Thus saith the Lord God,.... Which is premised, to raise the greater attention to what is about to be said: the gate of the inner court that looketh towards the east; the eastern gate of the inner court; the court of the priests, where stood the altar of burnt offerings, and where they offered the sacrifices for atonement; and seems, in the mystical sense, to design the ministry of the Gospel, which is a ministry of reconciliation; which holds forth Christ as the altar saints have a right to eat of; and who is the sacrifice for sin, and has made reconciliation for it; and, where this is preached, he, the angel descending from the east, comes; here appears the rising sun, the sun of righteousness, who arises on those that fear his name, and love his Gospel, with healing in his wings: this gate
shall be shut the six working days; which seems to be the same with the gate of the outward sanctuary, Ezekiel 44:1 said to be always shut, and never opened; but by what follows here it appears that that must be understood with some exception and limitation: the six working days are the six days of the week in which men should labour, and do all the work and business of their callings, that they may thereby provide for themselves and families, and have wherewith to give to the poor; during which time the public ministry of the word is intermitted, that men may not be taken off of their necessary and lawful employments; and that the ministers of the word may have sufficient time to prepare in their studies for their ministerial service:
but on the sabbath it shall be opened; by which is meant, not the Jewish sabbath now abrogated in the times this vision refers to; but the Lord's day, called by this Jewish name: and this being opposed to the six working days, shows that it ought to be kept by abstinence from all civil, corporeal, and servile works, as well as from dead works or sins, and in the exercise of all religious duties, private and public; and particularly in attendance on the ministry of the word, the gate now opened; and which is sometimes expressed by opening the door of faith, and is called an open door; and may be said to be so when ministers have an opportunity without, and great freedom within themselves, to preach it; and when the doors of men's hearts are opened to attend to it, and many souls are gathered to Christ, and into his churches, by it; see Acts 14:27,
and in the day of the new moon it shall be opened; on stated monthly days, in which the churches of Christ meet together for religious service: the new moon, which is an emblem of new light, and an increase of it, is very suitable to express the Gospel dispensation; in which, as Cocceius observes, there are some particular seasons that may be called so; as the coming of Christ into the world; his resurrection from the dead; the pouring forth of the Spirit on the day of Pentecost; the destruction of the temple, and temple service; the peace and prosperity of the Christian churches in the times of Constantine; the morning star of the reformation; and the call of God's people out of Babylon at the destruction of it; at all which times there has been, or will be, an opening of this eastern gate, or a free, and glorious ministration of the Gospel. Some think these six working days design this life, which is the time of working, after which there will be none but an eternal sabbath or rest; and that, for the present, saints live and walk by faith, and not by sight; divine and heavenly things are greatly shut up, and out of sight; but then it will be new moon, as well as sabbath, and all things will be seen clearly; but the former sense I think is best, which yet I leave to the judgment of others. This Kimchi says is a new thing, that will be in time to come.
Ordinances for the prince in his worship, Ezekiel 46:1-8, and for the people, Ezekiel 46:9-15. An order for the prince’s inheritance, Ezekiel 46:16-18. The courts for boiling and baking, Ezekiel 46:19-24.
It was the east gate of the court next to the temple, or which did lead into the inmost court, where the altar of burnt-offering stood. Shall be shut: this explains that of Ezekiel 44:2. The six working days; or every day that is a working day. On the sabbath; on that holy rest the prospect into the temple and to the altar shall be free. It shall be opened; the priests should open it. The new moon: this one festival is named, but all the rest are included: this gate was to be shut only on working days, therefore to be open on all holy days, which were days of holy service to God. to be open on all holy days, which were days of holy service to God.
Verses 1-15. - The supplementary directions contained in these verses relate to the worship of the prince and the people on the sabbaths and the new moons (vers. 1-7) and at the appointed feasts generally (vers. 5-15). Verse 1. - Like the preceding sections which introduced distinctly new enactments in Ezekiel's Torah (see Ezekiel 44:9; Ezekiel 45:9, 18), this properly opens with a Thus saith the Lord God, since it refers to the worship that should be celebrated at the gate of the inner court which looketh toward the east. Ewald, after the LXX. (ἡ πύλη ἡ ἐν τῇ αὐλῇ τῇ ἐσωτέρᾳ), changes the text so as to read the outer court gate, and understands the statement here made to be a qualification of that contained in Ezekiel 44:1-3. It is, however, the inner east gate to which the present clause alludes, and the announce-meat made concerning it is that, like the outer east gate, it should be shut on the six working days; literally, the six days of the business (comp. 1 Samuel 20:19); but that, unlike the outer east gate, it should be opened on the sabbath (literally, in the day of the sabbath) and in the day of the new moon, both of which clays had been marked under the Law, and should in future continue to be marked, by special sacrificial celebrations.
In this chapter we have, I. Some further rules given both to the priests and to the people, relating to their worship, Eze 46:1-15. II. A law concerning the prince's disposal of his inheritance, Eze 46:16-18. III. A description of the places provided for the boiling of the sacrifices and the baking of the meat-offerings, Eze 46:19-24.