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
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
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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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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 22:1-29.
Pr 22:1-29.
1. A good name--
(Job 30:8,
Hebrew); "good" is supplied here from
Ec 7:1.
loving favour--kind regard, that is, of the wise and good.
Omit "good." The word is an insertion. To the Hebrew, "name" by itself conveyed the idea of good repute, just as "men without a name" (compare Job 30:8 margin) are those sunk in ignominy. The margin gives a preferable rendering of the second clause of this verse.
A good name - שם shem, a name, put for reputation, credit, fame. Used nearly in the same way that we use it: "He has got a name;" "his name stands high;" for "He is a man of credit and reputation." טבא toba, καλον, hamood, and bonum, are added by the Chaldee, Septuagint, Arabiac, and Vulgate, all signifying good or excellent.
Is rather to be chosen than great riches - Because character will support a man in many circumstances; and there are many rich men that have no name: but the word of the man of character will go farther than all their riches.
A good name is rather to be chosen than great riches,.... The word "good" is not in the text, but is rightly supplied, as it is by the Targum, Septuagint, and Vulgate Latin versions; for it is not any name that is more eligible than riches; nor is it a need name among any sort of persons; for to have a good name with some turns to a man's reproach rather than to his credit; but a good name among good men, a name in the house of God, which is better than sons and daughters; a new name, the name of the children of God, which no man knoweth but he that receiveth it; this is to be preferred to a multitude of riches: it is not to be procured by them, and is where they are not, or are lost, but this continues; see Ecclesiastes 7:1;
and loving favour rather them silver and gold; favour with God and man, especially with God, whose loving kindness is better than life, and all the enjoyments of it: or, as it may be rendered, "grace is better than silver and gold" (p); the grace of God through Christ, the grace of Christ, in whom all fulness of it dwells, the grace of the Spirit of Christ; faith is more precious than gold that perisheth; and if a man would give all the substance of his house for love it would be contemned; the Spirit and his grace are not to be purchased for money.
(p) "gratia melior", Munster, Tigurine version, Junius & Tremellius, Michaelis; so Schultens.
A good name, Heb. name put for good name, as Ecclesiastes 7:1, the word good being easily understood out of the next clause, in which it is expressed in the Hebrew text. A good reputation amongst wise and good men.
Is rather to be chosen than great riches; partly, because it is a most special blessing from God, being appropriated to worthy persons, whereas God commonly throws away riches upon the basest of men; partly, because it gives a man that tranquillity and satisfaction of mind, and that content and comfort in his condition, which no riches can purchase; and partly, because as it is commonly an evidence of a man’s virtue and piety, so it is accompanied with God’s love and favour, whereas riches are oft given by God in wrath, and to the hurt of the owner.
Loving favour; or, good grace or favour; a good report among men, especially among good men, and that hearty love and kindness which attends upon it.
Verse 1. - A good name is rather to be chosen than great riches. It will be observed that "good" in the Authorized Version is in italics, showing that the epithet is not expressed in the Hebrew, which is simply שֵׁם (shem), "name." But this word carried with it the notion of good repute, as in Ecclesiastes 7:1; for being well known implied honour and reputation, while being nameless (Job 30:8) signified not only obscurity, but ignominy and discredit. Hence the versions have ὄνομα καλόν, nomen bonum, and Ecclus. 41:12, "Have regard to thy name (περὶ ὀνόματος), for that shall continue with thee above a thousand great treasures of gold. A good life," the moralist continues, "hath but few days; but a good name endureth forever" (contrast Proverbs 10:7). And loving favour rather than silver and gold; or, more accurately, and before gold and silver grace is good; i.e. grace is far better than gold. Grace (chen) is the manner and demeanour which win love, as well as the favour and affection gained thereby; taken as parallel to "name," in the former hemistich, it means here "favour," the regard conceived by others for a worthy object. Publ. Syr., "Bona opinio hominum tutier pecunia est." The French have a proverb, "Bonne renommee vaut mieux que ceinture doree." The latter hemistich gives the reason for the assertion in the former - a good name is so valuable because it wins affection and friendship, which are far preferable to material riches,
XXII.
(1) Loving favour.—Or, favour is better than silver and gold. “Favour” may signify the grace which wins love, as well as the favour gained thereby.
A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Be not the companion of the frowward. Avoid suretyship. Be honest. The industrious shall be favored.