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
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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
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 fame and excellence of wisdom, and its manner of teaching, Proverbs 8:1-4; the matter of its exhortations, Proverbs 8:5-12; its influence among men, Proverbs 8:13-21; its antiquity, Proverbs 8:22-31; the blessedness of attending to its counsels, Proverbs 8:32-35; the misery of those who do not, Proverbs 8:36.
INTRODUCTION TO Proverbs 8
This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Proverbs 8:1. The places where this proclamation is made are described, Proverbs 8:2; the persons to whom, Proverbs 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Proverbs 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Proverbs 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Proverbs 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Proverbs 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Proverbs 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.
Sixteenth Address. Ch. Proverbs 8:1-36. The Appeal of Wisdom
The personification of Wisdom in this chapter is highly suggestive. Already in the opening verses of the Book (Proverbs 1:20-33) Wisdom has been personified, has “uttered her voice,” as here she utters it, “in the street” and “in the chief places of concourse,” and has pleaded, as here she pleads, with the sons of men. But here the fair impersonation, following closely upon the vivid picture of the immediately foregoing section, presents itself to us in striking and designed contrast to the dark form that passed before us there. Not lurking furtively at the corners of the streets in the deepening twilight; not leading astray with swift and stealthy footsteps and beguiling with whispered subtleties, but with free and open grace, “in the top of high places by the way,” in the sight of men, and with voice clear and melodious as a clarion-call does she utter forth her appeal (Proverbs 8:1-3). She speaks (Proverbs 8:4-36). While she addresses herself to every child of man, the “simple” and “fools” are specially invited to profit by her instruction (Proverbs 8:4-5). All her speech is plain and open, and needs only an intelligent ear to understand it (Proverbs 8:6-9). The treasures she offers are above all price, and such as even kings may covet (Proverbs 8:10-11). Telling us who she is and what she has to offer us (Proverbs 8:12-21), she goes on to affirm that her claim to attention is no less than that she is the eternal Possession and Fellow of Jehovah Himself, His joy and Counsellor in the creation and ordering of the universe, and that from the beginning her “delights were with the sons of men” (Proverbs 8:22-31). Therefore, on premisses such as these, she pleads with us yet again, as her children, that we refuse not the blessedness which she offers (Proverbs 8:32-36).
We are fain to confess that, in the contrast thus exhibited in these companion pictures of Night and Day, of Vice and Virtue, we have the work of a master hand. But besides its moral force and beauty, which lie as it were on the surface, this contrast has a deeper significance, “plain,” as are the words of wisdom, “to him that understandeth.” Why, we ask ourselves, does not the wise Teacher, having in hand to draw away his sons from the seductions of vice by subjecting them to the mightier attractions of virtue, set over against the abandoned woman of his first picture the pure and faithful wife, with her charm of holy love, as the subject of his second picture? Why does he not counsel his scholars, as indeed he does elsewhere (Proverbs 8:15-19), to find in God’s holy ordinance the true remedy for the pleasures of sin which the temptress offers them? Because, in the first place, he would lead them higher, and commend to them a yet worthier object of supreme affection, an object which at once includes and surpasses all pure and lawful objects of human devotion. Because he would have them learn to say of her who is the antidote, not for one vice only but for all the errors into which the unwise heart of man is wont to lead him:
Her I loved and sought out from my youth
And I sought to take her for my bride,
And I became enamoured of her beauty.
Wisd. of Solomon Proverbs 8:2, R.V.
And then also because through “the Spirit of God which was in him,” the ideal of comprehensive Wisdom which his mind formed took personal shape, and stood before him as the embodiment of all human virtue and perfection, a prophecy and a promise, such as had been vouchsafed to the bodily senses of others, a “preluding of the Incarnation.” See Introd., p. 31.
Pr 8:1-36.
肉欲の誘いと対照的なのは、神の知恵の利点である。知恵は公けに人々を招き、人生の最良の原則を提供し、その忠告を受けることから生ずる最も価値ある祝福をもたらす。神の計画とみわざとの関係が、Pr 3:19, 20 のように、ただしより十分に導入される。これは知恵が人にとって望ましいことを薦め、全体が、これを見いだす者は神の恵みを見いだし、これをなおざりにする者は自らを滅ぼすという確信によって閉じられる。多くの者は、この箇所を、古いユダヤ人が用いた（また Lu 11:49 でそう呼ばれている）「知恵」という表題による神の子の描写とみなす。そのように Joh 1:1 ほかは、ロゴス すなわち言という表題によって彼を描いている。しかし、この箇所は知恵の擬人化として理解することもできる。なぜなら、（1）神と共にあったと描写されてはいても、知恵が神であるとは主張されていない。（2）人格的属性の使用は、擬人化 としても、実在の人物の描写としても等しく整合する。（3）用いられる人称代名詞は常に知恵の性（女性）と一致し、御霊 の対応する用法において時折見られるように、意図される人物の性に変更されることはない。御霊 は ギリシャ語 では中性であるが、そのみわざが描写されるときにはしばしば男性代名詞が適用される（Joh 16:14）。（4）このような擬人化は本書の文体に合致する（比較せよ Pr 1:20; 3:16, 17; 4:8; 6:20-22; 9:1-4）。他方、新約聖書における本書の引用の中に、救い主または新しい契約への預言的もしくは他の言及は見いだされず、これがそうでない限り存在しない。（5）この箇所の重要性は何も失われず、それは知恵の価値に関する霊感の、最も華麗でありまた荘厳で印象的な教えとして残り続ける。
1-4. 招きの公開性と普遍性は、悪者の秘密と企みと対照される（Pr 7:8 ほか）。
Proverbs 7 の絵と対をなす図であり、ある程度それを一般化し理想化する働きを持つ。知恵もまた「単純な者」と「愚かな者たち」を呼び（Proverbs 8:5）、彼らは知恵の声と誘惑する女の声とのどちらかを選ばなければならない。
Doth not wisdom cry? - Here wisdom is again personified; but the prosopopoeia is carried on to a greater length than before, and with much more variety. It is represented in this chapter in a twofold point of view:
-
Wisdom, the power of judging rightly, implying the knowledge of Divine and human things.
-
As an attribute of God, particularly displayed in the various and astonishing works of creation.
Nor has it any other meaning in this whole chapter, whatever some of the fathers may have dreamed, who find allegorical meanings every where. The wise man seems as if suddenly awakened from the distressful contemplation which he had before him, - of the ruin of young persons in both worlds by means of debauchery, - by the voice of wisdom, who has lifted up her voice in the most public places, where was the greatest concourse of the people, to warn the yet unsnared, that they might avoid the way of seduction and sin; and cause those who love her to inherit substance, and to have their treasuries filled with durable riches.
Doth not wisdom cry?.... Christ, who is the Wisdom of God; See Gill on Proverbs 1:20; and which clearly appears from his subsistence with the Father, his eternal existence, and from many personal properties, characters, and actions ascribed to him throughout the whole of this chapter, and in the following. "Crying" is here attributed to him, which signifies proclaiming, publishing, preaching the everlasting Gospel, which directs men in the right way of enjoying peace, comfort, honour, and eternal happiness; the allusion is to an herald that this up his voice aloud at noon day in the public streets when he proclaims; and is opposed to the whispers of a harlot, at night, in a corner; truth seeks no corner, its voice is heard at noon day, it will bear the light. Now, "does not" or "shall not Wisdom cry", or Christ preach; verily he does or will, in his word, by his prophets under the former dispensation; in his own person, and by his apostles and ministers, under the present; who then would hearken to the alluring voice of a harlot, or hear Jezebel the wicked prophetess teach, when Christ himself preaches, or however by his faithful ministers?
and understanding put forth her voice? the same with Wisdom, or Christ, see Proverbs 8:14; by whose voice the Gospel is meant, which is the voice of Christ, which is heard and followed by the sheep of Christ, and not the voice of a stranger; and "putting it forth", giving or uttering it, signifies the publication of it.
神のことばは二重である。そして両方の意味において知恵である。というのも知恵のないことばはほとんど価値がなく、ことばのない知恵はほとんど役に立たないから。さて、一、神の啓示は神のことばであり知恵であり、それの上に建てられる純粋で汚れのない宗教である。そしてソロモンはここでそれについて語り、それを信頼できるものとして、すべての受け入れに値するものとして私たちに勧める（箴言 8:1-21）。神はそれによって人の子らを教え、治め、祝福される。二、贖い主は永遠のことばであり知恵、ロゴスである。その方はこの章の前の部分において人の子らに語る知恵である。すべての神の啓示はその方の手を通って渡り、その方に集中する。しかし多くの古代者の判断において、個人的な知恵、神格の第二位格としてのその方について、ソロモンはここで語る（箴言 8:22-31）。その方は人の子らに神のことばにおいて神の御声に勤勉に注意を払うようにという繰り返しの勧告で結ぶ（箴言 8:32-36）。