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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In understanding; in getting sound and saving knowledge, either by his own study, or by the instructions of wise and good men.
But that his heart may discover itself. Heb. but (his delight is) in the discovery of his own heart, i.e. in uttering that folly and wickedness which is in his heart; being more forward to speak than to hear, which is one badge of a fool.
Verse 2. - A fool hath no delight in understanding. This may mean that he takes no pleasure in the wisdom of others, is self-opinionated; or, it may be, does not care for understanding in itself, apart from the use which he can make of it. Vulgate, "The fool receives not the words of wisdom;" Septuagint, "A man of no sense has no need of wisdom." To try to teach a fool is to cast pearls before swine, and to give that which is holy unto dogs. But that his heart may discover itself; i.e. his only delight is in revealing his heart, displaying his un-wisdom and his foolish thoughts, as in Proverbs 12:28; Proverbs 13:16; Proverbs 15:2. He thinks that thus he is showing himself superior to others, and benefiting the world at large. The LXX. gives the reason, "For rather by folly he is led."
2 The fool hath no delight in understanding;
But only that his heart may reveal itself therein.
The verb חפץ forms the fut. יחפּץ as well as יחפּץ ; first the latter from חפץ , with the primary meaning, to bow, to bend down; then both forms as intransitive, to bend oneself to something, to be inclined to something, Arab. 'ṭf . (Fl.). תּבוּנה is here the intelligence which consists in the understanding of one's own deficiency, and of that which is necessary to meet it. The inclination of the fool goes not out after such intelligence, but ( כּי אם־ ; according to Ben-Naphtali, כי־אם ) only that his heart, i.e., the understanding which he thinks that he already possesses, may reveal itself, show itself publicly. He thinks thereby to show himself in his true greatness, and to render a weighty service to the world. This loquacity of the fool, proceeding from self-satisfaction, without self-knowledge, has already, Proverbs 12:23, and often, been reprimanded.
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(2) But that his heart may discover itself—i.e., unless his cleverness can be displayed thereby; he does not prize understanding for itself, apart from his own interests.
- but that] The added word in R.V., but only that, brings out the force of the Heb.; q.d. so far from having any delight in understanding, his only delight is in blurting out his own ideas and opinions. There is perhaps, as Speaker’s Comm. suggests, an implied contrast with the “other form of egotism,” condemned in the preceding verse.
fool hath no delight in understanding, but that his heart may discover itself.
A fool hath no delight in understanding, but that his heart may discover itself. — Or, In discovering his own heart - i.e., in following his own humour, against all that can be said to the contrary. He is wilful, and so stands as a stake in the midst of a stream; lets all pass by him, but he stands where he was. It is easier to deal with twenty men’s reasons, than with one man’s will. He hath made his conclusion, you may as soon remove a rock as him. Quicquid vult valde vult, quicquid vult sanctum est. His will is his rule, and when a man hath said and done his utmost to convince him by force of reason, he shall find him like a mill horse, just there in the evening where he began his morning circuit. Some think that Solomon here taxeth, not so much the wilfulness, as the vain gloriousness and ostentation of fond fools, who seem to delight in wisdom; but it is only for a name, and that they may, by setting their good parts a-sunning, gain the applause and admiration of the world, for men singularly qualified. But why should any affect the vain praises of men, and not rest content with the euge of a good conscience? The blessed Virgin was troubled, when truly praised of an angel. Moses had more glory by his veil than by his face. Christ, beside the veil of his humanity, says, "See you tell no man," …
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
3. So surely are sin and punishment connected
(Pr 16:4).
wicked, for "wickedness," answers to
ignominy, or the state of such; and
contempt, the feeling of others to them; and to
reproach, a manifestation of contempt.
A fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in spiritual understanding, in the understanding of spiritual things; these are foolishness to a natural man; nor does he delight in reading the Scriptures, nor in hearing the word, and attendance on it in the house of God, but is weary of such exercises;
but that his heart may discover itself; and the folly that is in it: such men only desire to have some knowledge and understanding, to make a show of it, that they may be thought to be wise, and to be capable of talking of things as if they understood them, when it is only to the exposing of themselves and their ignorance; some persons attain to no more learning and knowledge than just to be capable to show that they are fools. Or, "but in the discovery of his heart" (k); he delights in discovering that; not the wisdom, but the folly that is in it.
(k) "sed in patefacere cor ejus", Vatablus; "sed in detectione cordis sui", Piscator; "sed sane ut enudet cor suum", Schultens.