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
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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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Wisdom builds her house, makes her provision for a great feast, calls her guests, and exhorts them to partake of her entertainment, Proverbs 9:1-6. Different admonitions relative to the acquisition of wisdom, Proverbs 9:7-12. The character and conduct of a bad woman, Proverbs 9:13-18.
The same Wisdom speaks here who spoke in the preceding chapter. There she represented herself as manifest in all the works of God in the natural world; all being constructed according to counsels proceeding from an infinite understanding. Here, she represents herself as the great potentate, who was to rule all that she had constructed, and having an immense family to provide for, had made an abundant provision, and calls all to partake of it. This, says Calmet, is the continuation of the parable begun in the preceding chapter, where wisdom is represented as a venerable lady, whose real beauties and solid promises are opposed to the false allurements of Pleasure, who was represented in the seventh chapter under the idea of a debauched and impudent woman. This one, to draw young people into her snares, describes the perfumes, the bed, and the festival which she has prepared. Wisdom acts in the same way: but, instead of the debauchery, the false pleasures, and the criminal connections which pleasure had promised, offers her guests a strong, well-built, magnificent palace, chaste and solid pleasures, salutary instructions, and a life crowned with blessedness. This is the sum and the substance of the parable; but as in the preceding part, so in this, men have produced strange creatures of their own brain by way of explanation. One specimen of this mode of interpretation may suffice.
The house built by wisdom is the holy humanity of Jesus Christ; the seven pillars are the seven sacraments, or the seven gifts of the Holy Ghost, or the whole of the apostles, preachers, and ministers of the Church; the slain beasts are the sacrifice of Christ's body upon the cross; and the bread and mingled wine are the bread and wine in the sacrament of the Lord's Supper! - Fathers and Doctors.
If we have recourse to any other particulars than those given above in the summary of the chapter, let us follow the first part of the parable, where wisdom is represented as laying the plan of the creation; and then perhaps we may say with safety, that wisdom, having produced the grand ichnopraph or ground plot of the whole, with all the requisite elevations and specifications of materials, comes to show us, in this part, that the whole has been constructed on this plan; and specifies the end for which this august building has been raised.
INTRODUCTION TO Proverbs 9
In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests, Proverbs 9:1; as having made large and suitable provisions for them, Proverbs 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his, Proverbs 9:3; When it is observed who are and who are not to be reproved, with the reasons of it, Proverbs 9:7; and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter, Proverbs 9:10; And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant, Proverbs 9:13; and plying passengers that go by her door, and inviting them in to partake of her provisions, Proverbs 9:14; the consequence of which is sure and certain death and destruction to her guests, Proverbs 9:18.
Seventeenth Address. Chap. Proverbs 9:1-18This Section, with which the Introduction to the Book concludes, consists of two parts, in which Wisdom personified (Proverbs 9:1-12) and Folly (Proverbs 9:13-18) represented by a vicious woman are set once more in vivid contrast to each other, contending for the adherence of the children of men. Each has her house to receive them (Proverbs 9:1; Proverbs 9:14), each her feast spread for them (Proverbs 9:2; Proverbs 9:17), each her invitation, couched, in part at least, in identical terms (Proverbs 9:4; Proverbs 9:16), which she utters forth in the high places of the city (Proverbs 9:3; Proverbs 9:14). The balance and symmetry of these two parts are not, however, artistically preserved. Moral earnestness over powers literary skill. The picture of Wisdom (Proverbs 9:1-5) is followed by her prolonged address (Proverbs 9:7-12), for which the companion picture (Proverbs 9:13-17) has to wait, the section being closed by a single note of warning from the Teacher himself (Proverbs 9:18).
Pr 9:1-18.
知恵の推薦が、気前のよい主人の形象の下に、その供物が宴の形象の下に続けられる（比較せよ Lu 14:16-24）。招かれた者たちの性格に続いて、良き忠告を拒む者たちの対照的な描写が置かれ、知恵の招きには悪い女の誘惑が対照される。
1. 家――（比較せよ Pr 8:34）。
彼女の――「それ（家）の」。
七本の柱――「七」という数は多数、あるいは十分さを表す（Pr 6:31）。
美しさに満ちたたとえ話であり、われわれの主のたとえ話との並行という点でも興味深い（Matthew 22:3-4; Luke 14:16）。
七本の柱 ―― 完全性と完成を示すものとして、この数が選ばれた。自然界の中でご自身を啓示し、そのみわざを終えて休まれる神、人間との契約に入られる神――これらの観念がこの数によって伝えられていたのである。
Wisdom hath builded her house - The eternal counsel of God has framed the universe.
She hath hewn out her seven pillars - Every thing has been so constructed as to exhibit a scene of grandeur, stability, and durableness.
Wisdom hath builded her house,.... Or "Wisdoms": of which see Proverbs 1:20; Christ, the Wisdom of God, is meant, in whom and from whom all wisdom is. Various are the opinions concerning this house built by him. Some take it to be the whole circle of sciences, and the seven pillars to be the seven liberal ones, as Aben Ezra; though rather, as others, it may design the schools of the prophets, in which young men were trained up in the knowledge of divine and spiritual things. Some would have the whole universe to be meant, and the seven pillars to be the seven days of creation, as Jarchi; or the seven planets, as others: it is an odd notion of Grotius, that the human body is intended, with its five senses; and, to make up the number seven, adds the voice and memory: rather the human nature of Christ, which is a temple, a tabernacle, a house in which the Godhead dwells, is built by Wisdom, made without the hands of men; and then its seven pillars are the graces of the Spirit, by which it was supported and adorned; see Isaiah 11:2; Some understand it of the temple of a regenerate man's heart; in which God, Father, Son and Spirit, dwell. But there are two other senses, which bid fairest one of them to be right; either the heavenly glory, the house not made with hands, Christ's Father's house, in which are many mansions for his people; and which is a city whose builder and maker is God, and is prepared by Christ; and stands firm upon the promises of God, the person, blood, and righteousness of Christ, and the grace of the blessed Spirit: or rather the church of Christ on earth, the house of the living God, the pillar and ground of truth; this is built by Christ upon himself, the rock and foundation; the materials of it are true believers, precious and lively stones; built up a spiritual house, and a fit and suitable habitation for God through the Spirit. Such a house there was under the Old Testament, and such an one there is under the New; and which is continually building up by Christ by means of the word and ordinances, and will continue to the end of the world; see 1 Timothy 3:15;
she hath hewn out her seven pillars; ministers of the Gospel, compared to pillars for strength and stability, and for their being instrumental in supporting the interest and church of Christ; in allusion to the pillars in Solomon's temple, Jachin and Boaz; see Galatians 2:9. These are said to be "hewn", being polished, beautified, and adorned with the gifts and graces of the Spirit by Christ, and thereby fitted for their work and service; and said to be "seven", because there is a complete and sufficient number of them, which Christ has provided, and always will provide for his churches, as long as they continue in the world. Though it may be these seven pillars may denote in general the firmness and solidity of this spiritual building, the church, and the continuance of it by the power of God; or they may have respect to the seven states of the church in so many periods of time, to last to the end of all things, signified by the seven churches in the book of the Revelation; so Cocceius (c).
(c) Vid. Lexic. Heb. col. 623.
キリストと罪は人のたましいを争って求める競争相手であり、ここでは、そのどちらがたましいのいちばん奥深く、いちばん高い場所を占めようと、求愛する様子が語られる。この描写の目的は、いのちと死、善と悪を私たちの前に置くことである。そして事柄を公正に提示するだけで、私たちがどちらを選び、心を明け渡すべきかを決定するのに十分である。両者ともたましいのために宴を設け、それを受け入れるよう招いている。両者についてその結末が語られる。そして事柄がこのように私たちの前に置かれたのだから、考え、助言を取り、自分の心を語ろう。私たちは自分自身のたましいに価値を置くべきである。それらのためにこれほどの争いがあるのを見るからである。一、キリストは知恵という名の下に、ご自身の宴を受け入れるよう私たちを招き、こうしてご自身との親しみと交わりに入る（箴言9:1-6）。そしてご自身の招きの異なる成功を予告した後（9:7-9）、ご自身が私たちから求めるもの（9:10）と、私たちのために計画するもの（9:11）を簡潔に示し、それから私たちが何をすべきかを私たちの選択に委ねる（9:12）。二、罪は、愚かな女という性格の下に、私たちにその宴を受け入れるよう求愛し（9:13-16）、それが非常に魅力的であると偽る（9:17）。しかしソロモンは私たちに勘定がどうなるかを語る（9:18）。さあ、あなたがた、今日、誰と組むかを選びなさい。