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
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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
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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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The prophecies contained in these chapters Ezekiel 8-19 fall within eleven months (compare Ezekiel 8:1 with Ezekiel 20:1). Although they were not all delivered on the same day, they may be regarded as a whole. They contain in fact a review of the condition of the people of Judah, including those who were still in the holy land, and those who were with the prophet exiles in Chaldaea. This is first represented by a vision Ezekiel 8-11 in which the seer is transported in spirit to the Temple of Jerusalem; and next - the prophet having again taken his stand as a man among men - by symbolic act, parables, figures, etc., addresses his fellow-exiles.
Adam Clarke's Commentary and Critical Notes on the Bible
Ezekiel 8 Introduction
Here begins a section of prophecy extending to the twelfth chapter. In this chapter the prophet is carried in vision to Jerusalem, Ezekiel 8:1-4; and there shown the idolatries committed by the rulers of the Jews, even within the temple. In the beginning of this vision, by the noblest stretch of an inspired imagination, idolatry itself is personified, and made an idol; and the image sublimely called, from the provocation it gave God, the Image of Jealousy, Ezekiel 8:5. The prophet then proceeds to describe the three principal superstitions of this unhappy people: the Egyptian, Ezekiel 8:6-12, the Phoenician, Ezekiel 8:13, Ezekiel 8:14, and the Persian, Ezekiel 8:15, Ezekiel 8:16; giving the striking features of each, and concluding with a declaration of the heinousness of their sins in the sight of God, and the consequent greatness of their punishment, Ezekiel 8:17, Ezekiel 8:18.
INTRODUCTION TO Ezekiel 8
This chapter contains a vision the prophet had of the idolatry of the Jews, which was the cause of their destruction. The time when, place, where, and persons with whom he was, when the hand of the Lord came upon him, are mentioned, Ezekiel 8:1; then follows a description of the divine Person that appeared to him, Ezekiel 8:2; and an account is given how he was in a visionary way brought to Jerusalem, and to the temple, where he saw the glory of the God of Israel, and the idolatry of the people, Ezekiel 8:3; which latter was gradually represented to him; first the image of jealousy in the entry at the gate of the altar northward, Ezekiel 8:5; then greater abominations through a hole in the wall, by which he saw their idols, in the form of reptiles and four footed beasts, portrayed on the wall, Ezekiel 8:6; next seventy of the ancients of Israel, among whom were one mentioned by name, offering incense to these idols, Ezekiel 8:11; after this, greater abominations still are showed him, at the north of the temple, women weeping for Tammuz, Ezekiel 8:13; and then again far greater ones, twenty five men, between the porch and the altar, with their backs to the temple, and their face to the east, worshipping the sun, and putting the branch to the nose, Ezekiel 8:15; wherefore it is reasoned to deal with them in fury, without any mercy, pity, and compassion, Ezekiel 8:18.
VIII.
Here begins a fresh series of prophecies, extending through Ezekiel 19. This is introduced as before, by a remarkable vision which with its accompanying messages, occupies Ezekiel 8-11. The date (Ezekiel 8:1) shows that this series began just a year and two months after Ezekiel’s call to the prophetic office (Ezekiel 1:1-2), while the next date (Ezekiel 20:1) allows eleven months and five days for its completion. As in the former case, it is probable that its several prophecies, twelve or thirteen in all, were uttered at short intervals, allowing time for each to produce its impression upon the people. The previous series of prophecies was directed against the whole nation, including alike those already in captivity, and those who remained behind in Jerusalem; but that the exiles might understand the reason, and therefore the certainty of the impending judgment upon Jerusalem, it was necessary that the extreme sinfulness of the people remaining there should be especially set forth. Accordingly, the vision of Ezekiel 8-11, and the following prophecies of Ezekiel 12, are directed to Jerusalem exclusively. Afterwards they again become more general, and there are some especially relating to the exiles; but still this whole section, to Ezekiel 19 inclusive, is mainly occupied with the people still remaining in their own land.
The prophet is transported in vision to Jerusalem, and to the Temple itself (Ezekiel 8:1-4), where he is first made to see the various idolatries of Israel (Ezekiel 8:5-18), and then the consequent judgment whereby all who have not received the mark of God upon their foreheads are to be destroyed (Ezekiel 9); he sees the city itself given over to fire, and the glory of the Lord depart from the Temple (Ezekiel 10); after this he is charged to pronounce judgment, especially upon certain leaders of the people (Ezekiel 11:1-13), with God’s mercy and blessing upon a repenting remnant (Ezekiel 11:14-21); then the glory of the Lord leaves the city altogether (Ezekiel 11:22-23), and the prophet is brought back in vision to declare what he has seen to his fellow-captives (Ezekiel 11:24-25). This closes the vision, after which he is directed to set forth the impending captivity by a symbolical action interpreted to the people by a plain prophecy, and this is followed by two short further prophecies, meeting the objection that there is no reason to fear the judgment because its coming is delayed (Ezekiel 12). Ezekiel 13 is directed against false prophets. The first half of Ezekiel 14 is called out by an inquiry from the elders, but is made general against any attempt to combine asking counsel of the Lord with alienation of the heart from Him, recurring again (Ezekiel 8:9-10) to the case of the false prophets; the latter half of the chapter is another prophecy, showing the certainty and terribleness of the judgment upon Jerusalem. In Ezekiel 15 the same thing is set forth under the parable of the vine; and in Ezekiel 16 still the same is declared with a recounting of Israel’s strange history, under the figure of matrimonial unfaithfulness. Still another parable is employed in Ezekiel 17 for the purpose of showing that Zedekiah and his court shall utterly fail to deliver them, and shall themselves be carried captive, while there shall again be prosperity under his descendant. Ezekiel 18 is occupied with showing that God’s punishments come upon the people for their own sins, and not for those of their fathers; while Ezekiel 19 closes this whole series of prophecies with a lament over the captivity and the desolated country.
Third Section. Ch. 8–11. New visions of Jehovah’s withdrawal from his house, and the approaching destruction of Jerusalem
On the fifth day of the sixth month of the sixth year of the Captivity of Jehoiachin (b.c. 591) the prophet sat in his house and the elders of the exile sat before him. Moved by their words or by their presence he fell into a trance and was transported by the spirit to Jerusalem, where a series of events passed before his view.
First, ch. 8, a vision of the idolatries practised by all classes in the house of the Lord.
Secondly, ch. 9, a vision of the messengers of divine vengeance, and the slaughter of the inhabitants of the city.
Thirdly, ch. 10, a vision of the destruction of the city itself by fire from God, with a new description of the cherubim.
Fourthly, ch. 11, a vision of the internal condition of the city, the counsels and thoughts of the leaders. Then the departure of Jehovah from the city, and renewal of the threat of destruction, but with a promise of restoration to those already in exile.
Finally, awaking out of his trance, the prophet narrates the proceeding revelations to the exiles (ch. Ezekiel 11:25).
Ch. 8. The manifold idolatries of Israel, whereby they profane the house of the Lord, causing him to withdraw from it
Four idolatrous scenes pass before the prophet’s view.
(1) Ezekiel 8:1-6. He is shewn an image, called the image of jealousy, situated apparently in the outer court, but near the gateway leading to the inner court.
(2) Ezekiel 8:7-11, the secret idolatries practised by the elders in the chambers of the gateway.
(3) Ezekiel 8:12-13, the lamentation for Tammuz or Adonis engaged in by the women.
(4) Ezekiel 8:15-18, sun-worship practised in front of the temple in the inner court.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 8:1-18.
Eze 8:1-18.
This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at
Eze 3:12-7:27
comprehended Judah and Israel; but the visions
(Eze 8:1-11:25)
refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.
1. sixth year--namely, of the captivity of Jehoiachin, as in
Eze 1:2,
the "fifth year" is specified. The lying on his sides three hundred ninety and forty days
(Eze 4:5, 6)
had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.
elders--namely, those carried away with Jehoiachin, and now at the Chebar.
sat before me--to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile
(Eze 33:30, 31).
It was so ordered that they were present at the giving of the prophecy, and so left without excuse.
hand of . . . Lord God fell . . . upon me--God's mighty operation fell, like a thunderbolt, upon me (in
Eze 1:3,
it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [CALVIN].
The elders of Judah - The prophet's fellow-exiles are no longer unwilling to hear him Ezekiel 2:1-10. They sat as mourners. The message here is not as in Ezekiel 6:2, but distinctly to Judah, that portion of the people whose exile Ezekiel shared.
God, having given the prophet a clear foresight of the people's miseries that were hastening on, here gives him a clear insight into the people's wickedness, by which God was provoked to bring these miseries upon them, that he might justify God in all his judgments, might the more particularly reprove the sins of the people, and with the more satisfaction foretel their ruin. Here God, in vision, brings him to Jerusalem, to show him the sins that were committed there, though God had begun to contend with them (Eze 8:1-4), and there he sees, I. The image of jealousy set up at the gate of the altar, Eze 8:5,6. II. The elders of Israel worshipping all manner of images in a secret chamber, Eze 8:7-12. III. The women weeping for Tammuz, Eze 8:13,14. IV. The men worshipping the sun, Eze 8:15,16. And then appeals to him whether such a provoking people should have any pity shown them, Eze 8:17,18.