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
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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
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
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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
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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
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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
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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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This chapter resembles a portion of the Book of Proverbs, consisting entirely of rhythmical sentences giving advice, more or less direct, as to conduct. It is part of the writer's answer to the question Ecclesiastes 2:3; Ecclesiastes 6:12 "What is good for men to do?" The thought which underlies the whole chapter is the advantage of that wisdom which includes piety and patience, as practical guidance through all the perplexities of life: various traits of wisdom are set forth in a favorable light, heightened by contrast with folly. A great part of the advice seems, in addition to its general application, to have a special reference to servants of a king.
Adam Clarke's Commentary and Critical Notes on the Bible
Ecclesiastes 10 Introduction
Observations on wisdom and folly, Ecclesiastes 10:1-3. Concerning right conduct towards rulers, Ecclesiastes 10:4. Merit depressed, and worthlessness exalted, Ecclesiastes 10:5-7. Of him who digs a pit and removes a landmark, Ecclesiastes 10:8, Ecclesiastes 10:9. The use of wisdom and experience, Ecclesiastes 10:10. Of the babbler and the fool, Ecclesiastes 10:11-15. The infant king, Ecclesiastes 10:16. The well-regulated court, Ecclesiastes 10:17. Of slothfulness, Ecclesiastes 10:18. Of feasting, Ecclesiastes 10:19. Speak not evil of the king, Ecclesiastes 10:20.
INTRODUCTION TO Ecclesiastes 10
This chapter treats of the difference between wisdom and folly; and of the preferableness of the one, to the other, especially in civil government: folly is compared to a dead or deadly fly; a little of which as much hurts a wise man's reputation, as that does the most precious ointment, Ecclesiastes 10:1. A wise man and a fool differ in the situation of their heart; which is in the one on the right hand, in the other on the left, Ecclesiastes 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Ecclesiastes 10:3. And it is one part of wisdom in a subject to bear patiently the anger of his prince, and not in a passion and at once leave his service, Ecclesiastes 10:4. And, among the follies of princes, this is a great one; to bestow their honours and favours on improper persons, to the neglect of such as are deserving, Ecclesiastes 10:5. And several proverbial expressions are used, as cautions to a wise man against plotting mischief to others; breaking in upon the constitution and laws of a commonwealth; weakening the strength of the state by an methods, and making discord in it, and carrying thin by mere strength and force; when, if wisdom used, it would direct to proper ways and means, by which things would be managed to the best advantage, Ecclesiastes 10:8. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Ecclesiastes 10:11; and the difference between the words of wise men, which express grace and kindness, and are amiable and acceptable to men; and those of fools, which destroy themselves, begin in folly, and end in mischief; are noisy, and without meaning; do not direct to things most plain and easy, but wearisome and fatiguing to themselves and others, Ecclesiastes 10:12. Next the unhappiness of a land is observed, when the governors of it are childish, intemperate, slothful, and prodigal; the happiness of a country when it is the reverse, Ecclesiastes 10:16; and the chapter is concluded with advice not to curse a king, or any great personage; no, not in the most private and secret manner; since, by one means or another, it will be discovered Ecclesiastes 10:20.
X.
(l) Dead flies.—Literally, flies of death, which, according to a common Hebrew idiom, “weapons of death” (Psalm 7:14); “snares of death” (Psalm 18:5) ought to mean death-giving or poisonous flies; but the existing translation yields so satisfactory a sense that we are unwilling to disturb it. (Comp. 1Corinthians 5:6.) There is a close connection with the last words of the preceding chapter, which might better have been brought to a close at the end of Ecclesiastes 10:12.)
Apothecary.—Exodus 30:35.
Him that is in reputation for.—Substitute “is weightier than.” The sense remains the same, viz., that a little folly undoes the effect of much wisdom.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ec 10:1-20.
Ec 10:1-20.
1. Following up
Ec 9:18.
him that is in reputation--for example, David
(2Sa 12:14);
Solomon
(1Ki 11:1-43);
Jehoshaphat
(2Ch 18:1-34; 19:2);
Josiah
(2Ch 35:22).
The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small
(1Co 5:6);
also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation"
(Ec 7:1; Ge 34:30).
The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.
This verse is by its meaning so closely connected with Ecclesiastes 9:18 that the selection of it for the beginning of a new chapter seems unfortunate.
Apothecary - Rather: a dealer in spices and perfumes (compare Exodus 30:25). The swarms of flies in the East very soon corrupt and destroy any moist unguent or mixture left uncovered, and pollute a dish of food in a few minutes.
So doth ... - literally, more weighty than wisdom, than honor, is a little folly.
Dead flies - Any putrefaction spoils perfume; and so a foolish act ruins the character of him who has the reputation of being wise and good. Alas! alas! in an unguarded moment how many have tarnished the reputation which they were many years in acquiring! Hence, no man can be said to be safe, till he is taken to the paradise of God.
This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously, Ec 10:1-3. 2. To be submissive to our superiors if at any time we have offended them, Ec 10:4. 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows, Ec 10:8-11. 4. To govern our tongues well, Ec 10:12-15. 5. To be diligent in our business and provide well for our families, Ec 10:18-19. 6. Not to speak ill of our rulers, no, not in secret, Ec 10:20. II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power, Ec 10:5-7. 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious, Ec 10:16,17. Happy the nation when princes and people make conscience of their duty according to these rules.