Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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
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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- 7 / 3,477
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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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전도서 9:1-12에서는 아무도 하나님의 일들을 이해할 수 없다는 보편적 결론(전도서 8:17)의 근거들이 제시된다. 그러나 이것이, 하나님 경외를 포함하는 그 지혜가 이 생에서 갖는 실제적 유익에 대한 단언(전도서 9:13 이하)을 가로막지는 않는다. 전도서 9:1-10을 지혜서 2:1-9과 비교하라.
어떤 사람도 현재의 징조만으로 자기 앞에 무엇이 놓여 있는지 알지 못함(전도서 9:1), 모든 일이 모든 사람에게 동일하게 일어남(전도서 9:2-3), 죽은 자와 산 자의 상태 비교(전도서 9:4-6), 하나님의 자비를 누리며 그분의 영광을 위해 살아감(전도서 9:7-10), 경주가 빠른 자에게 있지 않고 전쟁이 강한 자에게 있지 않음(전도서 9:11), 사람이 장래 일을 알지 못함(전도서 9:12-13), 작은 성읍과 가난한 지혜자에 관한 이야기(전도서 9:14-18)를 다룬다.
INTRODUCTION TO Ecclesiastes 9
Though the wise man, with all his wisdom, search, and labour, could not find out the causes and reasons of divine Providence, in the branches and methods of it; yet some things he did find out, and observe, in making this inquiry, and which he declares; as that good and wise men, more especially their persons and their affairs, were in the hand of God, under his guidance, government, and direction; and that an interest in his love and hatred was not to be known by the outward estate of men, Ecclesiastes 9:1; That the same events happen to good and bad men, who are variously described; that the hearts of wicked men are full of sin and madness as long as they live, and that they all must and do die, Ecclesiastes 9:2; and then the state of such dead is described, as being without hope, knowledge, reward, or memory; and without love, hatred, or envy, or any portion in the things of this life, Ecclesiastes 9:4. Wherefore good men are advised to live cheerfully, in a view of acceptance with God, both of persons and services; and eat and drink, and clothe well, according to their circumstances, and enjoy their friends and families; since nothing of this kind can be done in the grave, Ecclesiastes 9:7. Then the wise man observes another vanity; that success in undertakings is not always to persons who bid fair, and might hope for it, but looks like the effect of chance, Ecclesiastes 9:11; which want of success is often owing to their ignorance of the proper time of doing things, and to their want of foresight, thought, and care, to prevent evils; for which reason they are compared to fishes and birds, taken in a net or snare, Ecclesiastes 9:12. And concludes with a commendation of wisdom, illustrated by an example of it, in a certain person that delivered a city by it, Ecclesiastes 9:13; and though the man's wisdom was despised, yet it is preferable to strength, or weapons of war, or the noise of a foolish ruler, who destroys much good, Ecclesiastes 9:16.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ec 9:1-18.
전도서 9:1-18. 1. ‘선포하다’는 오히려 탐구하다는 뜻이다. 내가 탐구한 결과는 이것이다. ‘의인들 등은 하나님의 손 안에 있다. 사람은 그들 앞에 있는 모든 것으로는 하나님께서 그들을 사랑하시는지 미워하시는지 알지 못한다.’ 곧 하나님의 현재 섭리에서 ‘겉으로’ 보이는 것만으로는 알 수 없다는 말이다(전도서 8:14, 17). 그러나 전도서 9:6에서 같은 단어들이 쓰인 의미를 보면, ‘사랑과 미움’은 악인들이 의인들을 향해 품는 감정으로 보인다. 그 감정으로 그들은 의인들에게 위로나 슬픔을 일으켰다. 그러므로 ‘의인들에게 나타난 사랑과 미움까지도 하나님의 손 안에 있다’고 번역하라(시편 76:10; 잠언 16:7). ‘사람은 그들 앞에 있는 모든 것을 알지 못한다.’
선한 사람이 하나님을 신뢰하는 것이, 섭리의 길에 대한 우리의 무지에 대응하는 평형추로 제시된다.
하나님의 손 안에(in the hand of God) - 의인으로서는 그분의 특별한 보호 아래(신명기 33:3 이하), 사람으로서는 그분의 인도 아래(잠언 21:1) 있다는 뜻이다.
아무도 알지 못한다(no man ...) - 문자적으로는 '사랑도 미움도 사람은 알지 못한다. 모든 것이 그들 앞에 있다'이다. 여기서 사랑과 미움은 하나님의 호의나 불쾌하심을 나타내는 통상적인 외적 표지들, 즉 형통과 곤고를 뜻한다. "사람이 알지 못한다"는 아마 이런 뜻일 것이다. "사람은 하나님께로부터 형통을 기대해야 할지 곤고를 기대해야 할지 알지 못한다. 그의 지상의 미래는 온통 불분명함 속에 있다."
의인과 지혜자와 그들의 행위는 하나님의 손 안에 있다 — 이것은 앞 주제의 연속이다. 여기서 지혜자는 자신이 본 것과 널리 알려진 하나님의 성품을 근거로, 의인과 지혜자와 그들의 행실이 모두 하나님의 손 안에 있으며 그분의 능력으로 보호받고 그분의 인정을 받아 안전하다는 결론을 내린다. 그러나 우리는 삶에서 일어나는 사건만 보고 누가 하나님의 사랑 또는 진노의 대상인지 판단할 수 없다.
For all this I considered in mine heart,.... What goes before, in the latter end of the preceding chapter, concerning the various providences of God, the difficulty of finding out the reasons of them, and the fruitlessness of attempting it; and also what follows, the work of Providence: Solomon gave his mind unto, attended it with great application, and strictly considered and examined it, in order to find it out, but could not; and if he could not, no other man could. And he had a good intention in all; his views were,
even to declare all this; for the end of search and inquiry should be, to make known what is found for the good of others, Job 5:27; and as the wise man had done before, Ecclesiastes 7:25; or "to purge", or "purify", as the word (p) signifies; to make dark providences clear, and consistent with the perfections and promises of God; to free and vindicate them from all charges of unrighteousness and partiality, and to set them in a clear light to others: now though he failed in his attempt, yet having made some discoveries, he imparted them, as follows: and the observations he made were,
that the righteous, and the wise, and their works, are in the hand of God; that those who are truly "righteous" in the sight of God; are so, in an evangelical sense, made so by the obedience of Christ; and who believe in him for righteousness, and live soberly, righteously, and godly: and who are "wise", not for the things of this world but another, who are wise unto salvation; and are concerned for the truth of grace, as well as an outward profession, and walk wisely in the world; these, their persons, are under the special care of divine Providence; they receive from the hand of God what is needful and proper for them, and they are preserved and protected by him, 1 Timothy 4:8; and their "works", or affairs; all events relating to them, are all appointed, ordered, and directed by the hand of God, and all for their good. In a more evangelic sense, their persons are in the hands of God, Father, Son, and Spirit; in the hands of the Father of Christ, being engraven there: he looks at them, and upon them; with delight and pleasure, and never forgets them; he has a high and honourable esteem of them, they are a crown of glory, and a royal diadem in his hand; he directs and guides them, holds them, and upholds them with his right hand; and keeps them, by his power, through faith unto salvation, John 10:29. They are in the hands of Christ; put there by his Father, as the effect of his love, care, and wisdom; where they are in his possession, the objects of his delight; and are under his guidance and direction, his care and protection, Deuteronomy 33:3. And they are in the hands of the Spirit, who begins and carries on his own work in them; leads them to Christ, and into all truth, and guides them safe to glory, John 16:8. And so their "works" also are in the hands of God; the work of grace upon the soul is in the hand of the Spirit, to carry it on and finish it; good works done by them are done by the assistance of divine grace, the strength of Christ, and the aid of the blessed Spirit; are received and accepted with God through Christ; and will not be forgotten, but are retained, and will be remembered another day; see Ecclesiastes 9:7;
no man knoweth either love or hatred by all that is before them; no man knows his own love and hatred, his passions are so fickle and inconstant; what he loves now, he presently hates, as may be seen in the instances of Ammon, Ahasuerus, and others: or he knows not that what he loves and hates shall befall him, all depending on divine Providence; or he does not know the love and hatred of others, who are his friends or his foes, there is such deceitfulness in men: or rather, he does not know the love and hatred of God, with respect to himself or others, by the outward conduct of Providence; since the same things happen to one as to another; as health and strength, wealth and riches, honour and fame, wisdom and learning, long life, and the like: good men may know that they are loved of God, by his love being shed abroad in them, by the blessings of grace bestowed on them, and the witnessings of the Spirit to them; and know that sin is abominable to God, and wicked men are hated by him; and living and dying in sin, will be eternally damned; but who is an elect person, and who a reprobate, is not to be known by the outward estate of men, as to the things of life. Some render it, "even love and hatred" (q), in connection with the preceding clause; that is, these are in the hands of God also; his love to his people is purely sovereign, according to his own will; not through any motives in them, as their love, loveliness, or good works; and his hatred of others, or the punishment of them for sin, and appointment of them to it; for the same is also as he pleases; see Romans 9:11; or the love and hatred of men; for God has the hearts and passions of all men in his hand, and at his command, and can raise or restrain them at his pleasure, Proverbs 21:1; the love and hatred of good men; he works in them love to himself and all divine things, and hatred of that which is evil; and also of bad men, he can make them love his people, and he can restrain their wrath when he pleases, Proverbs 16:7; and then the last clause is rendered, "no man knoweth all that is before them" (r); either before Elohim, the three divine Persons, to whom all things are manifest, or that were before decreed, as Aben Ezra; the purposes and decrees of God, which are the secret and deep things of God, and cannot be known but by his promises or providences: or man is so short sighted, that he cannot discern the things that are plain and manifest before him; and much less things future, that are yet to come. But the words, according to the accents, may be better rendered, as by Munster, "neither love nor hatred man knows"; whether the love professed to him is sincere, and what secret hatred is bore to him: "but all things are before him"; Elohim, the three divine Persons.
(p) "purgare", Gejerus, Gouge. (q) "etiam amor, etiam odium", i.e. "in manu Dei", De Dieu, Gouge, Gussetius, p. 150, 873. (r) "non norunt homines quicquam corum quaea ante se sunt", De Dieu; "non est homo quisquam qui cognoscat omnes qui sunt coram ipsi", Gussetius, p. 873.
솔로몬은 이 장에서 세상의 헛됨을 더욱 입증하기 위해 사람들의 형편을 살피며 얻은 네 가지 관찰을 제시한다. I. 외적인 일에서는 대체로 선한 사람과 악한 사람이 비슷한 일을 겪는다고 관찰했다(전 9:1-3). II. 죽음은 이 세상에서 하는 모든 일과 누리는 모든 즐거움을 완전히 끝낸다(전 9:4-6). 여기서 그는 생명이 계속되는 동안 삶의 위로를 누리고 삶의 일에 힘쓰는 것이 지혜라고 추론한다(전 9:7-10). III. 하나님의 섭리는 사람이 노력하며 품은 가장 타당하고 희망적인 예상을 자주 뒤엎으며, 큰 재난은 사람이 깨닫기 전에 갑자기 덮친다(전 9:11, 12). IV. 지혜는 사람을 매우 유익한 존재로 만들 때가 많지만, 큰 공로를 지닌 사람이 무시당하므로 좀처럼 존중을 얻지 못한다(전 9:13-18). 그렇다면 이 세상에는 우리가 애착을 둘 만한 것이 무엇이겠는가?