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
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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
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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Proverbs 11 Introduction
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 11:1-31.
Pr 11:1-31.
1. (Compare Margin). The Hebrews used stones for weights.
just--complete in measure.
This emphatic reproduction of the old rule of Deuteronomy 25:13-14 is perhaps a trace of the danger of dishonesty incidental to the growing commerce of the Israelites. The stress laid upon the same sin in Proverbs 16:11; Proverbs 20:10; bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it Hosea 12:7 shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.
A just weight - literally, as in the margin, indicating a time when stones rather than metal were used as a standard of weight. Compare Deuteronomy 25:13.
A false balance is abomination - This refers to the balance itself deceitfully constructed, so that it is sooner turned at one end than at the other. This is occasioned by one end of the beam being longer than the other.
But a just weight - אבן שלמה eben shelemah, the perfect stone probably because weights were first made of stone; see the law, Deuteronomy 25:13-16 (note).
A false balance is abomination to the Lord,.... Under which are included all false weights and measures, and all fraudulent practices in commerce and dealing; which are forbidden by the Lord, and are abominable to him, as being injurious to the estates and properties of men: and more especially must be abominable in professors of religion, as being contrary to the grace of God; for though there may be common honesty where there is not the grace of God, yet there cannot be the true grace of God where there is not honesty; for the grace of God teaches to deny all such worldly lusts;
but a just weight is his delight; or a "perfect stone" (c); the ancient practice being to make use of stones for weights; Now to give just weight, and also just measure, and to do justly in all civil dealings with men, is what God requires, and is well pleasing in his sight (d); see Leviticus 19:35. This may be understood of balances and weights in religious affairs; the balance of the sanctuary is the word of God, with which all doctrines are to be weighed, and, if found wanting, they are to be rejected; this is agreeable to the will of God: false balances are abominable to him; such as carnal reason, vain philosophy, and the traditions of men, used by antichrist and his followers; the harlot, described in some preceding chapters, opposed to Wisdom or Christ, who directs to the search of the Scriptures, and the use of them to try doctrines by, John 5:39; see Acts 17:11.
(c) "lapsis perfectus", Montanus, Gejerus. (d) , &c. Phocylid. Poem. Admon. v. 12, 13.
A false balance, the use of all false weights and measures in commerce,
is abomination, i.e. highly abominable, as the abstract signifies; which is opposed to the false opinion of men, who account it a fineness of wit, or, at worst, but a trivial fault.
To the Lord; partly because this wickedness is acted under a colour of justice; and partly because it is destructive to human society, and especially to the poor, whose patron the Lord owneth himself to be.
Verse 1. - A false balance; literally, balances of deceit (Proverbs 20:23). The repetition of the injunctions of Deuteronomy 25:13, 14 and Leviticus 19:35, 36 points to fraud consequent on increased commercial dealings, and the necessity of moral and religious considerations to control practices which the civil authority could not adequately supervise. The standard weights and measures were deposited in the sanctuary (Exodus 30:13; Leviticus 27:25; 1 Chronicles 23:29), but cupidity was not to be restrained by law, and the prophets had continually to inveigh against this besetting sin (see Ezekiel 45:10; Amos 8:5; Micah 6:11). Honesty and integrity are at the foundation of social duties, which the author is now teaching. Hence comes the reiteration of these warnings (Proverbs 16:11; Proverbs 20:10). A just weight; literally, a perfect stone, stones having been used as weights from early times. So we read (2 Samuel 14:26) that Absalom weighed his hair "by the king's stone" (eben).
The next three proverbs treat of honesty, discretion, and innocence or dove-like simplicity:
1 Deceitful balances are an abomination to Jahve;
But a full weight is His delight.
The very same proverb, with slightly varied expression, is found in Proverbs 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, Proverbs 20:10; Proverbs 16:11; similar predicates, but connected with other subjects, are found at Proverbs 12:22; Proverbs 15:8. “An abomination to Jahve” is an expression we have already twice met with in the introduction, Proverbs 3:32; Proverbs 6:16, cf. Proverbs 8:7; תּועבה is, like תּועה , a participial noun, in which the active conception of abhorring is transferred to the action accomplished. רצון is in post-biblical Hebr. the designation of the arbitrium and the voluntas ; but here רצונו signifies not that which God wishes, but that which He delights in having. “ מרמה (here for the first time in Proverbs), from רמה , the Piel of which means (Proverbs 26:19) aliquem dolo et fraude petere . אבן , like the Pers. sanak , sanakh , Arab. ṣajat , a stone for weight; and finally, without any reference to its root signification, like Zechariah 5:8, אבן העופרת , a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory.”
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A parallel of the advantages of the righteous and wise, opposed to the miseries of the wicked and the foolish. True and false riches.