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
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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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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耶路撒冷之被攻取與毀滅，全然是因其徹底的敗德。約西亞的改革，因各階層普遍盛行的敗德而受挫。先知看見邪惡得勝，但我們不可過分拘泥於他的字面意思，以致斷定當時耶路撒冷沒有一個善人（參 Jeremiah 4:27; Jeremiah 24:5）。
The prophet, having described the judgments impending over his countrymen, enlarges on the corruptions which prevailed among them. Their profession of religion was all false and hypocritical, Jeremiah 5:1, Jeremiah 5:2. Though corrected, they were not amended, but persisted in their guilt, Jeremiah 5:3. This was not the case with the low and ignorant only, Jeremiah 5:4; but more egregiously so with those of the higher order, from whose knowledge and opportunities better things might have been expected, Jeremiah 5:5. God therefore threatens them with the most cruel enemies, Jeremiah 5:6; and appeals to themselves if they should be permitted to practice such sins unpunished, Jeremiah 5:7-9. He then commands their enemies to raze the walls of Jerusalem, Jeremiah 5:10; that devoted city whose inhabitants added to all their other sins the highest contempt of God's word and prophets, Jeremiah 5:11-13. Wherefore his word, in the mouth of his prophet, shall be as fire to consume them, Jeremiah 5:14; the Chaldean forces shall cruelly addict them, Jeremiah 5:15-17; and farther judgments await then as the consequence of their apostasy and idolatry, Jeremiah 5:18, Jeremiah 5:19. The chapter closes with a most melancholy picture of the moral condition of the Jewish people at that period which immediately preceded the Babylonish captivity, Jeremiah 5:20-31.
INTRODUCTION TO Jeremiah 5
This chapter contains a further account of the destruction of the Jews by the Chaldeans, and the causes of it, the sins of the people, as want of justice and truth; being so corrupt, that a just and faithful man was not to be found among them; could there, the city would have been pardoned for his sake, Jeremiah 5:1, their swearing falsely by the name of the Lord, Jeremiah 5:2, their incorrigibleness by chastisements, which was the case not only of the lower, but higher rank of people, Jeremiah 5:3, wherefore the enemy, who for his cruelty is compared to a lion, a wolf, and a leopard, is threatened to be let in among them, Jeremiah 5:6, then other sins are mentioned as the cause of it, as idolatry and adultery, Jeremiah 5:7 hence the enemy has a commission to scale their walls, take away their battlements, though not to make a full end, the Lord disowning them for his, Jeremiah 5:10, because of their perfidy against him, their belying of him, contradicting what he had said, and despising the word sent by his prophets, Jeremiah 5:11, wherefore it is threatened, that his word like fire should devour them; and that a distant, mighty, and ancient nation, of a foreign speech, should invade them; who, like an open sepulchre, would devour them, and eat up the increase of their fields, vineyards, flocks, and herds, and impoverish their cities, yet not make a full end of them, Jeremiah 5:14, and in just retaliation should they serve strangers in a foreign country, who had served strange gods in their own, Jeremiah 5:19 then a declaration is published, and an expostulation is made with them, who are represented as foolish, ignorant, and blind, that they would fear the Lord; which is pressed by arguments taken from the power of God, in restraining the sea, which had no effect upon them; and from the goodness of God, in giving the former and latter rain, and the appointed weeks of the harvest, which their sins turned away and withheld from them, Jeremiah 5:20, and then other sins are mentioned as the cause of God's visiting them in a way of vengeance, as the defrauding of men in trade, and the oppression of the fatherless and the poor in judgment; and false prophesying, to the advantage of the priests, and the king of the people, Jeremiah 5:26.
Ch. Jeremiah 5:1-31. Jerusalem is ripe for judgement
We may summarize the contents as follows:
Jeremiah 5:1-9. Even one righteous man would procure forgiveness. But moral obliquity and obstinacy in sin are universal among the enlightened no less than the ignorant. Retribution cannot but be the result.
Jeremiah 5:10-19. The people have refused to credit the forecasts of the true prophets. Therefore shall city and country alike be laid waste by a mighty nation of unknown tongue. Israel has chosen to serve foreign gods at home. Now she shall be compelled to serve foreign masters in exile.
Jeremiah 5:20-29. They fear not Jehovah, who is absolute in His control of nature’s forces, whether beneficent or destructive. By craft, like that of the fowler, who fills his cage with trapped birds, rich men lay up wealth at the expense of the needy and the orphan. Divine vengeance must ensue.
Jeremiah 5:30-31. Prophets teach falsely, and support priestly rule. The people welcome this state of things. What shall the end be?
Jer 5:1-31.
將要降下的審判，其原因在於百姓普遍的腐敗
1. 一個人——由於敬虔的約西亞、巴錄與西番雅當時都住在耶路撒冷，耶利米此處必是指百姓的大眾、王、謀士、假先知與祭司，與少數忠信之人有別——神已公開將他們從被棄絕的百姓中分別出來；在後者之中，連一個義人也找不著
（Isa 9:16）
〔CALVIN〕；況且，敬虔人被禁止為他們代求
（Jer 7:16；
比較
Ge 18:23
等；Ps 12:1； Eze 22:30）。
看……知道——察看……查明。
公平——公義、正直。
赦免它——更確切地說，赦免她。
「寬闊處」——指城門旁的空曠場地，以及其他人群聚集之處。
「一個人」——或作「任何人」。
「行公義」——或作「實行」。
「誠實」——即正直、誠篤（Jeremiah 5:3 中的用法相同）。
Broad places - Market-places, and those where there was most public resort.
If ye can find a man - A certain philosopher went through the streets of Athens with a lighted lamp in his hand; and being asked what he sought, answered, "I am seeking to find a Man." So in Jerusalem none was found, on the most diligent search, who acted worthy the character of a rational being.
I will pardon it - I will spare the city for the sake of one righteous person. So at the intercession of Abraham, God would have spared Sodom if there had been ten righteous persons found in it; Genesis 18:26.
本章中責罪與刑罰的警告交織在一起，彼此相對而立：刑罰的宣告，為要使責罪更能有效地引領他們悔改；罪惡的揭露，為要使神在所宣告的刑罰中顯為公義。一、他們被指控的罪極為重大：不公（耶5:1）、宗教上的虛偽（耶5:2）、不肯受教（耶5:3）、窮人富戶同樣的敗壞與放蕩（耶5:4,5）、拜偶像與行淫亂（耶5:7,8）、背信棄義地離棄神（耶5:11）、放膽公然頂撞他（耶5:12,13）；而這一切的根源，在於缺乏對神的敬畏，儘管屢次蒙召要敬畏他，耶5:20-24。在本章末了，他們又被指控行強暴與欺壓（耶5:26-28），又有人彼此勾結敗壞國民，而這些人本該熱心促進國家的改革，耶5:30,31。二、他們所受警告的刑罰極其可怕。總而言之，他們必遭報應，耶5:9,29。外邦的仇敵必被引來攻擊他們（耶5:15-17），必設立守衛看守他們（耶5:6），必毀壞他們的保障（耶5:10），必將他們擄去（耶5:19），並使一切美物遠離他們，耶5:25。在這一切之中，神藉先知所說的話必要應驗，耶5:14。然而，三、這裏兩度暗示，神在怒氣中仍記念憐憫，不將他們全然滅絕，耶5:10,18。這便是耶利米在約西亞晚年與約雅敬初年講道的要旨；但其果效卻不如預期。