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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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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

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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

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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

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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

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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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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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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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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

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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1 Samuel Kabanata 18 서론

4 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

Walang pamagat

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In the course of the foregoing chapter we left David in triumph; now in this chapter we have, I. The improvement of his triumphs; he soon became, 1. Saul's constant attendant, 1Sa 18:2. 2. Jonathan's covenant friend, 1Sa 18:1,3,4. 3. The darling of his country, 1Sa 18:5,7,16. II. The allays of his triumphs. This is the vanity that accompanies even a right work, that "for it a man is envied," Ec 4:4. So David was by Saul. 1. He hated him, and sought to kill him himself, 1Sa 18:8-11. 2. He feared him, and contrived how he might have some mischief done him, 1Sa 18:12-17. He proposed to marry his daughter to him; but, [1.] cheated him of the eldest to provoke him (1Sa 18:19), and, [2.] Gave him the younger, upon conditions which would endanger his life, 1Sa 18:20-25. But David performed his conditions bravely (1Sa 18:26,27), and grew to be more and more esteemed, 1Sa 18:28-30. Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.

Adam Clarke's Commentary and Critical Notes on the Bible

1 Samuel 18 Introduction

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Jonathan and David commence a lasting friendship; and David acts prudently with respect to Saul, 1 Samuel 18:1-5. Saul becomes jealous of David, on account of the esteem in which he is held in Israel; and, in his fury endeavors to destroy him, 1 Samuel 18:6-12. David is made captain over a thousand; and the people love and respect him, 1 Samuel 18:13-16. Saul, in order to ensnare him, offers him his daughter in marriage, 1 Samuel 18:17-24; and requires a hundred foreskins of the Philistines for dowry; hoping that, in endeavoring to procure them, David might fall by the hands of the Philistines, 1 Samuel 18:25. David agrees to the conditions, fulfils them, and has Michal to wife, 1 Samuel 18:26-30.

John Gill's Exposition of the Bible

1 Samuel 18 Introduction

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INTRODUCTION TO FIRST SAMUEL 18

This chapter gives an account of the respect shown to David by Saul and Jonathan, by the servants of Saul, and all the people, and of what was said in his praise in the songs of the women, 1 Samuel 18:1; which latter gave Saul a great offence, and upon which he envied him, and eyed him, and indeed sought his life, and removed him from him; and yet still he continued the darling of the people, behaving wisely among them, which greatly embarrassed Saul, that be knew not what to do, 1 Samuel 18:8; he proposed his eldest daughter to him in marriage, which he had a claim to by killing the Philistine, and then he cheated him by giving her to another, 1 Samuel 18:17; and then he offered his youngest daughter to him, on condition that he would bring him an hundred foreskins of the Philistines, execution of which he thought his life would be exposed to danger, which yet he performed, 1 Samuel 18:20; and having the affection of his wife, and the good esteem of the servants of Saul, Saul was more afraid of him, and became his enemy, 1 Samuel 18:28.

Ellicott's Commentary for English Readers

1 Samuel 18 Introduction

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XVIII

(1Samuel 18:1-30) David with Saul. Jonathan and David. The Envy of Saul is excited by the People’s praises of David. He Marries King Saul’s daughter Michal.

EXCURSUS H: ON THE SCHOOLS OF THE PROPHETS (1 Samuel 19).

“Long before Plato had gathered his disciples round him in the Olive Grove, or Zeno in the Portico, these institutions (schools of the prophets) had sprung up under Samuel in Judæa.” (Stanley.)

Before the days of Samuel the name of “prophet” very rarely occurs; incidentally the title is once given to Abraham (Genesis 20:7), and Moses is on many occasions so styled. (See especially the great passage in Deuteronomy 18:15-18, where he is made the type of the old order.) Aaron, too (but in relation to Moses), was also called a prophet. At rare intervals we meet with the name: for instance, in the days of Gideon (Judges 6:8); and most probably in the reign of the high priest Eli (1Samuel 2:27), in the person of the “man of God” who brought the stern message to Shiloh, we have another rare example. There is one solitary instance in those early days of a woman bearing the honoured name—Deborah, the judge and prophetess (Judges 4:4).

Samuel, however, was the true founder of the prophetic order. Samuel, the Prophet and the Seer, was the title by which this great and loved man was known not only in his own, but in all succeeding generations.

There is no doubt but that one of the great works of Samuel’s life was to call into existence “unions,” or, as they have been subsequently termed, “schools of the prophets.” We must not, however, conclude that all, or that even a large proportion of the people trained in these schools of Samuel were prophets in the sense of being able to make predictions, or even to write or speak as inspired men. This Divine gift, we must remember, was a gift of God, which He bestowed on whom He would. He, in His omniscience, knew who among men were fitted for this grave and important office.

But the trained in Samuel’s “Naioth,” in that school of his by Ramah—those known in later days as “Sons of the Prophets”—were taught the study of the Law and the story of the Divine guidance of Israel; they were most carefully trained in music and singing; and in these quiet homes of learning and religious exercises, the records of the past, we may be certain, were examined and copied with extreme care, and the materials out of which the Divine records were in after days compiled were, no doubt, there arranged and classified.

In Samuel’s schools by Ramah, we may assume, were trained, under their renowned master, David, Gad, Nathan, Heman, and others whose names as writers, prophets, and teachers subsequently became famous after the days of Samuel, during the reigns of David and Solomon, and of the earlier kings of Israel and Judah. After the separation, prophets are frequently mentioned—sometimes by name, as in the case of Gad and Nathan—sometimes we hear of a nameless prophet. We have to wait, however, until the days of Elijah and Elisha before we meet with a further allusion to these prophetic schools. Under the general name of “Sons of the Prophets,” these seminaries, or schools, appear in the times of these great prophets in several localities. Their numbers evidently were considerable. It is an indisputable fact that during the later years of the independent existence of the people, and also in the Captivity, and for a time after the return, the prophets exercised an enormous influence over the tribes.

We may, then, fairly assume that the new impulse given to religious education by Samuel was never suffered to die out, and that from his days onward the schools of the prophets flourished among the chosen people. The company of prophets gathered round Samuel in the Naioth by Ramah—the “Sons of the Prophets”—who acknowledged men like Elijah and Elisha as their revered masters, were the direct ancestors of the scribes and rabbis of later days.

When Samuel first founded the new order, there was, it must be remembered, an utter want of lofty spiritual teaching. The sanctuary of Shiloh had been destroyed, the Ark removed, the priesthood dishonoured and disgraced. Later, it is noticeable that it was in the northern kingdom of the ten tribes, in the provinces of which there was no temple, no priests, no sacrifice, where we find those great schools of the Sons of the Prophete, under the presidency of men like Elijah and Elisha. The prophetic order then, in the first place, owed its creation to a want of all spiritual guidance and influence, when Eli was dead and Shiloh desecrated; and further on, its development and rapid increase among the northern tribes is plainly attributable to the fact of there being no temple and no priestly order outside Jerusalem.

1 Samuel Kabanata 18 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

1Sa 18:1-4.

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1Sa 18:1-4.

JONATHAN LOVES DAVID.

1. the soul of Jonathan was knit with the soul of David--They were nearly of an age. The prince had taken little interest in David as a minstrel; but his heroism and modest, manly bearing, his piety and high endowments, kindled the flame not of admiration only, but of affection, in the congenial mind of Jonathan.

Barnes' Notes on the Bible

1 Samuel 18:1

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Was knit with the soul of David - The same forcible phrase occurs of Jacob's love for Benjamin (marginal reference). Jonathan's truly heroic character is shown in this generous love of David, and admiration of his great deed.

Adam Clarke's Commentary and Critical Notes on the Bible

1 Samuel 18:1

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When he had made an end of speaking - These first five verses are omitted by the Septuagint. See the notes on the preceding chapter, 1 Samuel 17 (note).

Jonathan loved him as his own soul - The most intimate friendship subsisted between them; and they loved each other with pure hearts fervently. No love was lost between them; each was worthy of the other. They had a friendship which could not be affected with changes or chances, and which exemplified all that the ancients have said on the subject; Την φιλιαν ισοτητα ειναι, και μιαν ψυχην, τον φιλον ἑτερον αυτον; "Friendship produces an entire sameness; it is one soul in two bodies: a friend is another self."

John Gill's Exposition of the Bible

1 Samuel 18:1

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And it came to pass, when he had made an end of speaking unto Saul,.... In answer to his questions about his descent and family, and doubtless more things were talked of than are recorded:

that the soul of Jonathan was knit with the soul of David: he won his heart, made a conquest of his affections, these went out towards him, and cleaved unto him; such were the comeliness of his person, his graceful mien and deportment, his freedom and fluency of expression, his courage and undauntedness, joined with prudence, modesty, and integrity, that they strongly attached him to him:

and Jonathan loved him as his own soul; not only according to the excellency of David's soul, and the greatness of it, as that deserved respect and love, as Abarbinel suggests, but he loved him as he loved himself. There was a similarity in their persons, in their age, in the dispositions of their minds, in their wisdom, courage, modesty, faithfulness, and openness of soul, that attracted them to each other, that they became as another self; as one soul, as Aristotle speaks (r) of true friends: instances of very cordial friendship are given by Plutarch (s), as in Theseus and Pirithous, Achilles and Patroclus, Orestes and Pylades, Pythias and Damon, Epaminondas and Pelopidas; but none equal to this.

(r) Ethic. l. 9. c. 4, 9. So Porphyr. de Vita Pythagor. (s) Apud Patrick in loc.