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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Adam Clarke's Commentary and Critical Notes on the Bible
Proverbs 3 Introduction
An exhortation to obedience, Proverbs 3:1-4; trust in God's providence, Proverbs 3:5, Proverbs 3:6; to humility, Proverbs 3:7, Proverbs 3:8; to charity, Proverbs 3:9, Proverbs 3:10; to submission to God's chastening, Proverbs 3:11, Proverbs 3:12. The profitableness of wisdom in all the concerns of life, Proverbs 3:13-26. No act of duty should be deferred beyond the time in which it should be done, Proverbs 3:27, Proverbs 3:28. Brotherly love and forbearance should he exercised, Proverbs 3:29, Proverbs 3:30. We should not envy the wicked, Proverbs 3:31, Proverbs 3:32. The curse of God is in the house of the wicked; but the humble and wise shall prosper, Proverbs 3:33-35.
INTRODUCTION TO Proverbs 3
In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Proverbs 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Proverbs 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Proverbs 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Proverbs 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Proverbs 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Proverbs 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Proverbs 3:13; from the profit, preciousness, pleasure, and usefulness of it, Proverbs 3:14; and from its concern in the works of creation and providence, Proverbs 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Proverbs 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Proverbs 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Proverbs 3:31.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 3:1-35.
Pr 3:1-35.
The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked.
1. law [and] commandments--all divine instructions (see on
Ps 119:1
and
Ps 119:4).
let thine heart keep--or sincerely observe
(Pr 4:13; 5:2).
My son - The preceptor continues to deliver his lessons.
Forget not my law - Remember what thou hast heard, and practice what thou dost remember; and let all obedience be from the heart: "Let thy heart keep my commandments."
My son, forget not my law,.... Or, "doctrine" (e); the doctrine of Christ, the Gospel, and the several truths of it; which, being of the utmost moment and importance, should be kept in memory, and not let slip, or be in the least slighted and neglected; see Hebrews 2:1;
but let thine heart keep my commandments; as the ark, or chest, kept the two tables of the law put into it; it denotes a cordial affection for the commandments and ordinances of Christ, a hearty attention and obedience to them, and a constant and cheerful observance of them, flowing from love and gratitude to him, John 14:15.
(e) "doctrinae meae", Piscator, Michaelis; "institutionem meam", Schultens; "doctrinam meam", Cocceius.
Solomon exhorteth his son to obedience, Proverbs 3:1-4. To faith, Proverbs 3:5,6, and trust in God; the benefits that they shall receive thereby, Proverbs 3:7,8. To honour God with our estates, Proverbs 3:9. The advantage in so doing, Proverbs 3:10. To patience under God’s chastisements, Proverbs 3:11. A reason for it, Proverbs 3:12. The happiness of him that findeth wisdom, Proverbs 3:13. Wisdom set out, with the benefits that attend her, Proverbs 3:14-18. The effects, Proverbs 3:19,20. Another exhortation to perform our duty, Proverbs 3:21-27. To charitableness, Proverbs 3:28. To avoid strife, Proverbs 3:29,30. Against envy, Proverbs 3:31. The misery of the wicked, and blessings of the just, Proverbs 3:32-35.
My law; my doctrine or counsel; or the law of God, which might be called his law, as the gospel is called Paul’s gospel, 2 Thessalonians 2:8, because delivered by him.
Keep my commandments, by diligent meditation and hearty affection.
Verses 1-18. - 4. Fourth admonitory discourse. The third chapter introduces us to a group of admonitions, and the first of these (vers. 1-18) forms the fourth admonitory discourse of the teacher. To all intents and purposes this is a continuation of the discourse in the preceding chapter, for inasmuch as that described the benefits, spiritual and moral, which follow from the pursuit of Wisdom, in promoting godliness and providing safety from evil companions, so this in like manner depicts the gain flowing from Wisdom, the happiness of the man who finds Wisdom, and the favour which he meets with both with God and man. The discourse embraces exhortations to obedience (vers. 1-4), to reliance on God (vers. 5, 6) against self-sufficiency and self-dependence (vers. 7, 8), to self-sacrificing devotion to God (vers. 9, 10), to patient submission to God's afflictive dispensations (vers. 11, 12), and concludes with pointing out the happy gain of Wisdom, her incomparable value, and wherein that value consists (vers. 13-18). It is noticeable that in each case the exhortation is accompanied with a corresponding promise of reward (vers, 2, 4, 6, 8, 10), and these promises are brought forward with the view to encourage the observance of the duties recommended or enjoined. Jehovah is the central point to which all the exhortations converge. Obedience, trust, self-sacrificing devotion, submission, are successively brought forward by the teacher as due to God, and the persons in whom they are exhibited are truly happy in finding Wisdom. The transition in thought from the former to the latter part of the discourse is easy and natural. Obedience and trust are represented as bringing favour, guidance, and health - in a word, prosperity. But God is not only to be honoured in times of prosperity, but also in adversity his loving hand is to be recognized; and in this submission to his will is true wisdom. Verse 1. - My son (b'ni) serves to externally connect this discourse with the preceding. Forget not my law. This admonition bears a strong resemblance to that in Proverbs 1:8, though the terms employed are somewhat different, torah and mits'oth here occupying the place respectively of musar and torah in that passage. My law (torathi), is literally, my teaching, or doctrine, from the root yarah, "to teach." The torah is the whole body of salutary doctrine, and designates "Law" from the standpoint of teaching. Forgetting here is not So much oblivion arising from defective memory, as a wilful disregard and neglect of the admonitions of the teacher. Thine heart (libekha); Vulgate, cor; LXX., καρδία and so the sum total of the affections. Keep; yitstsor, from notsar, "to keep, or observe that which is commanded." The word is of frequent occurrence in the Proverbs, and appears about twenty-five times. My commandments (mits'othay); Vulgate, praecepta mea; LXX., τὰ ῤήματα μου; i.e. my precepts. The Hebrew verb from which it is derived means "to command, or prescribe." The law and commandments here alluded to are those which immediately follow, from ver. 3 onwards. The three main ideas combined in this verse are remembrance, affection, and obedience. Remembering the law or teaching will depend, to a large extent, on the interest felt in that law; and the admonition to "forget not" is an admonition to give "earnest heed," so that the law or teaching may be firmly fixed in the mind. In using the words, "let thy heart keep," the teacher goes to the root of the matter. There may be an historical remembrance of, or an intellectual assent to, the commandments, but these are insufficient, for the keeping of the commandments must be based on the recognition of the fact that the affections of the heart are to be employed in the service of God, the keeping of the commandments is to be a labour of love. Again, the expression, "keep my commandments," implies, of course, external conformity to their requirements: we are "to observe to do them" (Deuteronomy 8:1); but it implies, further, spiritual obedience, i.e. an obedience with which love is combined (Deuteronomy 30:20), and which arises from the inward principles of the heart being in harmony with the spirit of the commandments (see Wardlaw).
This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy, Pr 3:1-4. II. We must live a life of dependence upon God because that is the way to be safe, Pr 3:5. III. We must keep up the fear of God because that is the way to be healthful, Pr 3:7,8. IV. We must serve God with our estates because that is the way to be rich, Pr 3:9,10. V. We must hear afflictions well because that is the way to get good by them, Pr 3:11,12. VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her, Pr 3:13-20. VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy, Pr 3:21-26. VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God, Pr 3:27-35. From all this it appears what a tendency religion has to make men both blessed and blessings.