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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- 21,603 / 22,101
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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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- 144 / 7,385
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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
학술+가독 균형 전권 주석
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- 0 / 23,497
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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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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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本章与箴言书的一部分相似，全部由韵律性的句子构成，就处世为人提出或直接或间接的劝勉。它是作者对 Ecclesiastes 2:3、Ecclesiastes 6:12 所提“世人一生所当行的美事是什么？”这一问题的回答的一部分。贯穿全章的根本思想，是那包含敬虔与忍耐在内的智慧作为实际指引、引领人度过人生种种困惑所显出的益处：智慧的各种特质被置于有利的亮光中呈现，并借与愚昧的对照而愈发鲜明。这些劝勉的大部分，除一般性的应用之外，似乎还特别指向服事君王的人。
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.
Ec 10:1-20。
1. 承接
Ec 9:18。
*有名誉之人*——例如大卫
(2Sa 12:14)；
所罗门
(1Ki 11:1-43)；
约沙法
(2Ch 18:1-34；19:2)；
约西亚
(2Ch 35:22)。
香料越精，膏油越易败坏。寻常的油却不易受损。所以人的宗教品格越高，他身上一时的罪愚所带来的伤害也越大。难闻之气在油中尚可忍受，但在那号称要作香气、且由调香师（「膏油匠」）精心调配之物中却不能容忍。「死苍蝇」正合「一点愚昧」（罪）之意，因为其微小
(1Co 5:6)；
而且「别西卜」之意即为苍蝇之王。「膏油」则对应「名誉」
(Ec 7:1； Ge 34:30)。
动词为单数，名词为复数，暗示每一只苍蝇都发出腐臭之气。
本节在意义上与 Ecclesiastes 9:18 的衔接十分紧密，因此将它选作新的一章的开头，似乎并不恰当。
“作香的”——更准确地说，是香料与香膏的商人（参 Exodus 30:25）。在东方，成群的苍蝇很快便会使未加盖的湿润膏油或调制品腐坏毁弃，几分钟之内就污染一盘食物。
“同样”——直译为：比智慧、比尊荣更重的，是一点愚昧。
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.
本章似乎如同所罗门的箴言一样，是智慧格言与观察的汇编，而非他讲章的一部分；然而这位传道者刻意追求格言体的精炼，并"专心寻求可喜悦的言语……将知识默示教训众人"，好在他的讲论中加以引用。 不过，本章所有观察的总旨，乃在于向我们推崇智慧及其训词与规则，因其对于端正我们的言行大有裨益，并要警戒我们远离愚妄。 I. 他向处于卑微地位的私人推崇智慧。 1. 在灵巧料理自己的事务中维护自己的名誉，乃是我们的智慧（传 10:1-3）。 2. 若有时得罪了上级，当存谦卑顺服之心（传 10:4）。 3. 当过安静和平的生活，不可与那些结党滋事、企图扰乱国家与公众安宁的人有所牵连——他指出了这类不忠与煽动行径的愚妄与危险（传 10:8-11）。 4. 当谨守自己的口舌（传 10:12-15）。 5. 当勤于自己的事务，并妥善供养家庭（传 10:18-19）。 6. 不可说掌权者的坏话，即便在隐密处也不可（传 10:20）。 II. 他向掌权者推崇智慧；他们不可因臣民必须在他们治下安静顺服，便以为可以随心所欲；不，相反—— 1. 他们当谨慎拣选所提拔到信任与权位之人（传 10:5-7）。 2. 他们当审慎自处，慷慨而不幼稚，节制而不奢华（传 10:16,17）。 当君王与百姓都按这些规则凭良心尽其本分时，那国是有福的。