Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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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
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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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She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
She hath killed her beasts. — Christ provideth for his the best of the best, "fat things full of marrow, wines on the lees," Isaiah 25:6 his own "flesh, which is meat indeed, his own blood, which is drink indeed," John 6:55 besides that continual feast of a good conscience, whereat the holy angels, saith Luther, are as cooks and butlers, and the blessed Trinity joyful guests.
She hath mingled her wine. — That it may not inflame or distemper. Christ spake "as the people were able to hear," lisping to them in their own low language. So must all his ministers, accommodating themselves to the meanest capacities. Mercer’s note here is, Cam sobrietate tractandae Scriptnrae, The Scriptures are to be handled with sobriety.
She hath also furnished her table. — So that it even sweats with variety of precious provisions wherewith her guests are daily and daintily fed. Mr Latimer says, that the assurance of salvation is the desert of this stately feast. But what a dolt was Cardinal Bobba, who, speaking in commendation of the library of Bonony - which being in an upper room, hath under it a victualling house, and under that a wine cellar - had thought he had hit it in applying thereunto this text, Wisdom hath built her a house, hath mingled her wine, and furnished her table! Angel. Roccha in Vatican, p. 395.
return to '
3절. '여종들'은 초청하기 위한 종들이다(시편 68:11; 이사야 40:9 비교). '높은 곳들'은 산등성이와 같이 눈에 잘 띄는 장소들이다.
지혜와 ‘미련한 여인’(잠 9:13)은 같은 장소에서 같은 부류의 사람들에게 말한다. 그들은 어리석고 결단하지 못하며 흔들리는 자들로서, 생명과 죽음으로 이어지는 두 길의 갈림길에 서 있다.
지혜가 자기 여종들을 보냈다 — 선하고 은혜로운 창조주께서는 땅의 주민들에게 그들이 어디에서 왔으며, 어떻게 유지되고 있고, 어디로 가며, 어떤 목적을 위해 지음 받았는지를 가르치기 원하신다. 그러므로 하나님의 지혜는 신적 지식을 전하는 데 가장 알맞은 수단을 사용했다. 아시아 여러 나라에서는 오늘날까지도 내시들이 앞장서고 여러 여자가 뒤따르는 무리를 통해 손님들에게 초대장을 보내는 관습이 있다. 그들은 초대받은 사람의 집 문으로 가서 전갈을 전한다.
She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be maidens, or that she should employ such in inviting her guests; as Rebekah, Pharaoh's daughter, Esther, and others, are said to have their maidens to wait upon them: and besides, it very fitly expresses the character of Gospel ministers; as that they are the servants of Christ, followers of him, obsequious to him, humble and modest, incorrupt in doctrine, pure in conversation, and whose voice is soft, pleasant, and delightful: being not the rough voice of the law, but the still, small, musical voice of the Gospel; a voice of love, grace, and mercy; of peace, pardon, and righteousness, liberty, life, and salvation; very charming, alluring, and drawing. These Christ has a property in; he chooses and calls them, and fits them for his service; and they give up themselves to him, and willingly engage in it. And these he "sends forth": from him they have their mission and commission to preach the Gospel; to invite persons to the Gospel feast, to partake of the provisions he has made: he sends them forth publicly into the world, into all places where his people are, into the streets and lanes; yea, to the hedges and highways, to invite, and even to compel them to come in. And this supposes superiority in him, and authority given to them;
she crieth upon the high places of the city; this is to be understood of the preaching of the Gospel, both by Christ himself in person, in the city of Jerusalem, in the temple, and other public places; and by his ministers, and by him speaking in them there or elsewhere; and which is not a mere whisper, but a cry, a proclamation made aloud, and to be delivered with fervency and earnestness: the "city" may mean the church of God, and the "highest places" the ordinances thereof; and may in general denote the publicness of them; which are in the church, as the wings or pinnacles of the higher parts or buildings of a city are in that, as the word (l) signifies.
(l) "super alas"; Montanus, so Ben Melech; "super pinnis", Piscator, Amama; "in pinnnaculis": Cocceius; "super convexitatibas", Schultens.
Her maidens; her servants, to invite the guests; ministers of the word, whom he calls maidens, partly for the decency of the parable; for wisdom being compared to a great princess, was fit to be attended upon by maidens; and partly to show that God by his word did work sweetly, though strongly, and did allure and draw rather than drive sinners to repentance.
Upon the highest places: either upon the tops of the houses, which were flat; or rather, from such high seats as those from which judges delivered their sentences, and officers made proclamations, for the conveniency of the people’s better hearing.
Verse 3. - She hath sent forth her maidens, as in Matthew 22:3, to call them that were bidden to the feast. The Septuagint has τοὺς ἑαυτῆς δούλους, "her servants," but the Authorized Version is correct, and feminine attendants are in strict harmony with the rest of the apologue. By them are represented the apostles and preachers and ministers, who go forth to win souls for Christ. St. Gregory sees in their being called "maidens" an intimation that they are in themselves weak and abject, and are only useful and honoured as being the mouthpiece of their Lord ('Moral.,' 33:33). She crieth upon the highest places of the city, where her voice could best be heard, as in Proverbs 8:2; Matthew 10:27. She is not satisfied with delegating her message to others; she delivers it herself. Septuagint, "calling with a loud proclamation to the cup (ἐπὶ κρατῆρα);" Vulgate, Misit ancillas suas ut vocarent ad arcem et ad moenia civitatis, "She has sent her handmaids to invite to the citadel, and to the wails of the town." On which rendering St. Gregory comments, "In that while they tell of the interior life, they lift us up to the high walls of the city above, which same walls, surely, except any be humble, they do not ascend" ('Moral.,' 17:43).
Proverbs 9:2. She hath killed her beasts — That is, made provision for her guests: namely, instruction in things the most important, satisfying, improving, and consolatory truths, declarations, and promises; refreshing, cheering, and exhilarating discoveries and communications. If applied to the church of Christ, it signifies the ordinances and means of edification appointed therein, with the gifts, graces, and comforts, and the spiritual and eternal blessings which God hath prepared for his true people, and which he offers to all mankind, to be accepted in the way of repentance, faith, and new obedience. Reader, they are free for thee. She hath mingled her wine — With spices, to make it cheering, invigorating, and delightful, this mixed wine being represented as the best, Proverbs 23:29-30; or, with water, as they used to do in those hot countries, both for refreshment and wholesomeness: whereby may be intimated to us, that wisdom teaches us temperance in the use of our comforts. She hath also furnished her table — With all necessaries, and now waits for guests.