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
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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
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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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The vanity of human courses in the works of pleasure, planting, building, equipage, amassing wealth, etc., Ecclesiastes 2:1-11. Wisdom preferable to folly, Ecclesiastes 2:12-14; yet little difference between the wise and the foolish in the events of life, Ecclesiastes 2:15-17. The vanity of amassing wealth for heirs, when whether they will be foolish or wise cannot be ascertained, Ecclesiastes 2:18-21. There is much sorrow in the labor of man, Ecclesiastes 2:22, Ecclesiastes 2:23. We should enjoy what the providence of God gives, Ecclesiastes 2:25, Ecclesiastes 2:26.
INTRODUCTION TO Ecclesiastes 2
Solomon, having made trial of natural wisdom and knowledge in its utmost extent, and found it to be vanity, proceeds to the experiment of pleasure, and tries whether any happiness was in that, Ecclesiastes 2:1. As for that which at first sight was vain, frothy, and frolicsome, he dispatches at once, and condemns it as mad and unprofitable, Ecclesiastes 2:2; but as for those pleasures which were more manly, rational, and lawful, he dwells upon them, and gives a particular enumeration of them, as what he had made full trial of; as good eating and drinking, in a moderate way, without abuse; fine and spacious buildings; delightful vineyards, gardens, and orchards; parks, forests, and enclosures; fish pools, and fountains of water; a large retinue, and equipage of servants; great possessions, immense riches and treasure; a collection of the greatest rarities, and curiosities in nature; all kinds of music, vocal and instrumental, Ecclesiastes 2:3; in all which he exceeded any that went before him; nor did he deny himself of any pleasure, in a lawful way, that could possibly be enjoyed, Ecclesiastes 2:9. And yet on a survey of the whole, and after a thorough experience of what could be found herein, he pronounces all vanity and vexation of spirit, Ecclesiastes 2:11; and returns again to his former subject, wisdom; and looks that over again, to see if he could find real happiness in it, being sadly disappointed in that of pleasure, Ecclesiastes 2:12. He indeed commends wisdom, and prefers it to folly, and a wise man to a fool; Ecclesiastes 2:13; and yet observes some things which lessen its value; and shows there is no happiness in it, the same events befalling a wise man and a fool; both alike forgotten, and die in like manner, Ecclesiastes 2:15. And then he takes into consideration business of life, and a laborious industry to obtain wealth; and this he condemns as grievous, hateful, and vexatious, because, after all a man's acquisitions, he knows not to whom he shall leave them, whether to a wise man or a fool, Ecclesiastes 2:17. And because a man himself has no rest all his days, nothing but sorrow and grief, Ecclesiastes 2:22; wherefore he concludes it is best for a man to enjoy the good things of this life himself; which he confirms by his own experience, and by an, antithesis between a good man and a wicked one, Ecclesiastes 2:24.
II.
Kohéleth, having tried wisdom and philosophic investigation, proceeded next to see what cheerful enjoyment could do for human happiness.
Ec 2:1-26。
彼は次に、快楽と奢侈を試みるが、しかし彼の世の「知恵」は保ち続け
(Ec 3:9)、
至善に関してはすべて「虚無」となることを証明する。
1. 私は……心に語った――
(Lu 12:19)。
*あなた*――私の心よ、私はお前が快楽の中に「世の知恵」にはなかった堅実な善を見出せるかどうか試そう。しかしこれも「虚無」となることが分かる
(Isa 50:11)。
神の第二の賜物、すなわち富と、富がもたらす楽しみに対するソロモンの試みである。これも彼を同じ結果に導いた（Ecclesiastes 1:12と比較せよ）。
ソロモンの行いをLuke 12:16-21と比較する際には、ソロモンの目的が自己放縦ではなく知恵の獲得であったこと、そして彼が、死が自分に追い迫るという確実性を見据えることを怠らなかったことを、心に留めておかなければならない。
I will prove thee with mirth - This is well expressed by the author so often referred to. Having tried speculative knowledge in vain, passion and appetite whisper: -
"From the rugged thorny road
Of wisdom, which so ill repays thy toil,
Turn back, and enter pleasure's flowery paths.
Go, take thy fill of joy, to passion give
The reins; nor let one serious thought restrain
What youth and affluence prompt."
I said in mine heart,.... He communed with his heart, he thought and reasoned within himself, and came to this resolution in his own mind; that since he could not find happiness in natural wisdom and knowledge, he would seek for it elsewhere, even in pleasure; in which, he observed, some men placed their happiness; or, however, sought for it there: or, "I said to my heart", as the Syriac version;
Go to now; or, "go, I pray thee" (u) listen to what I am about to say, and pursue the track I shall now point out to thee;
I will prove thee with mirth; with those things which will cause mirth, joy, and pleasure; and try whether any happiness can be enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and Aben Ezra render it, "I will mingle", wine with water, or with spices; or, "I will pour out", wine in plenty to drink of, "with joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic versions, interpret it as we do, and which sense Aben Ezra makes mention of;
therefore enjoy pleasure; which man is naturally a lover of; he was so in his state of innocency, and this was the bait that was laid for him, and by which he was drawn into sin; and now he loves, lives in, and serves sinful pleasures; which are rather imaginary than real, and last but for a season, and end in bitterness: but such sordid lusts and pleasures are not here meant; Solomon was too wise and good a man to give into these, as the "summum bonum"; or ever to think there could be any happiness in them, or even to make a trial of them for that purpose: not criminal pleasures, or an impure, sottish, and epicurean life, are here intended; but manly, rational, and lawful pleasures, for no other are mentioned in the detail of particulars following; and, in the pursuit of the whole, he was guided and governed by his wisdom, and that remained in him, Ecclesiastes 2:3. It may be rendered, "therefore see good" (w); look upon all the good, pleasant, and delectable things of life; and enjoy them in such a manner as, if possible, happiness may be attained in them;
and, behold, this also is vanity; it will be found, by making the experiment, that there is no solid and substantial happiness in it, as it was by himself.
(u) "age, quaeso", Tigurine version, Vatablus, Rambachius. (w) "et vide in bonum", Montanus; "et vide bonum", Vatablus, Mercerus, Cocceius, Gejerus; "fraere bono", Junius & Tremellius, Piscator, Drusius, Amama, Rambachius.
ソロモンはすべてを空しいと宣言し、とりわけ知識と学習については、それを喜ぶどころか、その増加がただ自分の悲しみを増すだけであることを悟った。本章において、彼は続けて、この世に疲れる理由を示すとともに、大多数の人々がこの世に執着する理由がいかに薄弱であるかを明らかにする。I. 陽気と快楽、感覚の喜びの中に真の幸福と満足は得られないことを示す、Ec 2:11-11。II. 知恵の主張を再考し、それが優れた有用なものであることを認めつつも、それが価値の減損を伴い、人を幸せにするには不十分であることを見る、Ec 2:12-16。III. この世の事業と富が人を幸せにする点についてどこまで及ぶかを探り、自らの経験から、心を寄せる者にとって「それは空しさであり霊の悩みである」（Ec 2:17-23）と結論し、もし何らかの善がそこにあるとしても、それはただそれに執着しない者にのみ与えられるとする、Ec 2:24-26。