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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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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
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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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Provideth her meat in the summer, [and] gathereth her food in the harvest.
Provideth her meat in the summer. — She devours indeed much grain, made chiefly for the use of man; but deserves, saith an interpreter, for this very cause, to be fed with the finest wheat, and greatest dainties, that all men may have her always in their eye: diligent men to quicken their diligence, and sluggards to shame them for their slothfulness.
And gathereth her food in harvest. — That may serve in winter. It is good for a man to keep somewhat by him, to have something in store, and not in diem vivere, to live for the day, Quintil. as the fowls of heaven do. Bonus Servatius facit bonum Bouifacium, as the Dutch proverb hath it; A good saver makes a well doer. Care must be taken ne promus sit fortior condo, that our layings out be not more than our layings up. Let no man here object that of our Saviour, "Care not for tomorrow," … There is a care of diligence, and a care of diffidence; a care of the head, and a care of the heart; the former is needful, the latter sinflil.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
9, 10. Their conduct graphically described;
How long wilt thou sleep, O sluggard?.... Or "lie" (q) in bed, indulging in sloth and ease; while the industrious ant is busy in getting in its provisions, even by moonlight, as naturalists (r) observe;
when wilt thou arise out of thy sleep? and be about thy lawful calling? doing the duties of religion, and the business of life; providing things honest in the sight of all men; things necessary for thyself and family, and wherewith to do good to others; exercising a conscience void of offence both to God and men. Time should not be slept away, to the neglect of the affairs of life, nor of the concerns of the immortal soul and a future state; men should not be slothful in things temporal or spiritual: whatever may be the proper time to awake and arise out of sleep in a morning, which seems to be according to a man's circumstances, health and business; it is always high time for the sinner to awake out of the sleep of sin, and arise from the dead; and for the drowsy saint to arise out of his lethargy and carnal security.
(q) "jacebis", Montanus, Junius & Tremellius, Gejerus; "cubabis", Piscator, Cocceius. (r) Aelian. de Animal. l. 4. c. 43.
How long wilt thou sleep? when the ants are watchful and labour, not only in the day time, but even by night, when the moon shineth.
Verse 9-Vers. 9-11 contain a call to the sluggard to rouse himself from his lethargy, and the warning of the evil consequences if he remains heedless of the reproof. How long wilt thou sleep, O sluggard? It is the same as if it were said, "What infatuation is this which makes you lie and sleep as if you had nothing else to do?" The double question stigmatizes the sluggard's utter indolence, and suggests the picture of his prolonging his stay in bed long after every one else is abroad and about his business. How long (Hebrew, ad-matha; Vulgate, usquequo); literally, till when? When; Hebrew, matha; Vulgate, quando. The came words are used in the same order in introducing a question in Nehemiah 2:6, "For how long will the journey be? and when wilt thou return?" Wilt thou... sleep. The Hebrew tish'kar is literally "wilt thou lie," but the verb easily passes to the secondary meaning of "to sleep." The delineation of the sluggard is again drawn in Proverbs 24:30-34 in almost identical language, but with some additions.
Proverbs 6:9-11. How long, &c. — O the strange idleness of mankind! who have so many monitors and governors, that call upon them again and again, to excite them to diligence, but in vain! Wilt thou sleep, O sluggard — When the ants are so watchful, and labour not only in the day-time, but even by night, when the moon shines. Yet a little sleep, &c. — This he speaks in the person of the sluggard, refusing to arise and requiring more sleep, that so he might express the disposition and common practice of such persons. So shall thy poverty come as one that travelleth — Swiftly and unexpectedly; and thy wants as an armed man — Irresistibly.
How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?
How long wilt thou sleep, O sluggard? — The ear, we say, is first up in a morning: call a sleeping man by his name, and he will sooner awake and answer to it than to anything else. The wise man therefore thus deals with the sluggard, that he may go forth and shake him, as Samson, not giving way to excessive sleep, which comes as a publican, saith Plutarch, and takes away a third part of our lives at least. Pliny Lib. iii. cap. 5. said to his nephew, when he saw him walk out some hours without studying, Poteras has horas non perdere, you might have put these hours to better uses. May not the same be said to the sleepy sluggard? While the crocodile sleeps with open mouth, the Indian rat shoots himself into his body, and eats up his entrails. While Ishbosheth slept upon his bed at noon, Baanah and Rechab took away his head. Epaminondas, a renowned captain, finding one of his sentinels asleep, thrust him through with his sword: and being chided for so great severity, replied, Talem eum reliqui qualem inveni, I left him but as I found him. It must be our care that death serve us not in like sort, that we be not taken napping, and so "killed with death." Revelation 2:23 The bird Onocrotalus is so well practised to expect the hawk to grapple with her, that even when she shutteth her eyes she sleepeth with her beak exalted, as if she would contend with her adversary, to teach us continual vigilance, resembling those who were wont to sleep with brazen balls in their hands, which falling on vessels purposely set on their bedsides, the noise did dissuade immoderate sleep, Nullus mihi per otium exit dies, partem etiam noctium studiis vindico, saith Seneca, Sen., Epist. I let no day pass me idly, some part of the night also I spend in study. Our King Alfred, 872 AD, cast the natural day into three parts: eight hours he spent in prayer, study, and writing, eight in the service of his body, and eight in the affairs of his state; which space, having then no other divice for it, he measured by a great wax light divided into so many parts, receiving notice by the keeper thereof, as the several hours passed in the burning. Daniel’s Chro. 13. The Jews divided likewise the day into three parts, the first, ad Tephilla, for prayer; the second, ad Torah, for reading the law; the third, ad Malachah, for work; no talk of sleep. Their work would, likely, keep them waking. As for the law, what Servilius Scevola said of the civil law, holds more true of the divine, Ius civile scriptum est vigilantibus non dormitantibus, the law was not written for sleepers, but wakers. Jerome exhorted some godly women to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to greet the leaves below them, with a kiss. Tenenti codicem somnus obrepat, et cadentem faciem pagina sacra suscipiat. - Hier, ad Eust. And for prayer, David would not fall asleep at it, but break his sleep for it. Psalms 119:62 ; Psalms 119:147 He was at it at midnight, at day dawn, and "In the morning will I direct my prayer unto thee, and will look up." Psalms 5:3 Two military words Egneroch , ex radice gnarach, ordinavit, aciem disposuit: sappel , ex radice tsaphah , speculando expectavit. Hinc tsopheh, speculator. he there makes use of, to shew his wakefulness at his work soldiers are not the greatest sleepers: Caesar was no less vigilant, than valiant: Scanderbeg from his first coming to Epirus never slept more than two hours in a night; - he would not only pray, but marshal up his prayers, put them in good array; and when he had so done, he would be as a spy upon a tower, to see whether he prevailed, whether he got the day. Turk. Hist., fol. 297. The spouse slept, but her heart waked; and, as repenting of that half-sleep also, which yet the night and foul weather persuaded, she promiseth to get up early. Song of Solomon 5:2 ; Song of Solomon 7:12 Our Saviour was up and at prayer "a great while before day." Mark 1:35 The holy angels are styled "Watchers," Eγρηγοροι . Daniel 4:10 And they are three times pronounced happy that watch. Luke 12:37-38 ; Luke 12:43 "Watch therefore."
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Their addition is:—
“Or, go to the bee, and learn what a work woman she is,
And how comely she makes her work,
Whose labours kings and common people gather to them,
And she is desired and had in honour of all men for health;
And though she be weak in strength of body,
Yet through her honouring wisdom is she advanced.”