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
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
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
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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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Samuel is sent from Ramah to Bethlehem, to anoint David, 1 Samuel 16:1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, 1 Samuel 16:14. His servants exhort him to get a skillful harper to play before him, 1 Samuel 16:15, 1 Samuel 16:16. He is pleased with the counsel, and desires them to find such a person, 1 Samuel 16:17. They recommend David, 1 Samuel 16:18. He is sent for, comes, plays before Saul, and finds favor in his sight, 1 Samuel 16:19-23.
INTRODUCTION TO FIRST SAMUEL 16
In this chapter Samuel is ordered to anoint a king among the sons of Jesse of Bethlehem, 1 Samuel 16:1 all whose sons were made to pass before him, excepting David, 1 Samuel 16:6 who being then with his father's sheep, was sent for and was anointed, 1 Samuel 16:11, after which the Spirit of the Lord departed from Saul, and he became melancholy, and it was advised to seek out a musician for him, and David was mentioned to him as a proper person, 1 Samuel 16:14 upon which he was sent for, and acted as a musician to Saul, and also became his armourbearer, which was the first rise of him, 1 Samuel 16:19.
XVI.
(1Samuel 16:1-23) David.—His early History.—His First Connection with Samuel.—His Meeting with King Saul.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Sa 16:1-10.
1Sam 16:1-10.
サムエルが神によってベツレヘムに遣わされる。
1. 主はサムエルに言われた。あなたはいつまでサウルのために嘆くのか――サウルが退けられたことに対するサムエルの悲しみは、疑いなく彼の回復のための熱心な祈りを伴っており、彼の人柄の愛すべき点を示していた。しかし、それは預言者としての彼の公的な義務と相容れないものであった。イスラエルの王国をサウル以外の手に移すという神の宣告されたみこころは、怒りの脅しではなく、固定された不変の布告であった。したがってサムエルはもっと早く、この神の意志の断固たる示顕に服すべきであった。しかし、それが変更不可能であることをこれ以上疑う余地のないようにするため、彼はサウルの後継者に油を注ぐ私的な使命を与えられた
（参照
1Sam 10:1)。
王を直ちに指名することは、サウルの死が憂慮されていたこの時点で、国家の利益のために極めて重要であった。それはダビデの権利を確立し、どんな不測の事態が生じようとも、サムエルや他の敬虔な人々の心を、正しい定まるところによって慰めるものであった。
わたしはわたしのために王を備えた――この言葉は注目すべきであり、これが前の王とは異なることを示している。サウルは民の選択であり、彼ら自身の誉れと利益のための、わがままで罪深い願いの実であった。次の王は神の栄光を求める者であり、早くから卓越が約束されていた部族から選ばれるのであった
(Ge 49:10)。
Fill thine horn with oil - Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and on this occasion he was commanded to fill it with oil, for the purpose of consecrating a king over Israel from among the sons of Jesse.
And the Lord said unto Samuel,.... In a vision or dream, or by an articulate voice: how long wilt thou mourn for Saul? he does not blame him for mourning, but for mourning so long; but how long that was cannot be said; and though his affection for him might cause him to indulge to it, yet it was in vain, seeing the sentence was irreversible:
seeing I have rejected him from reigning over Israel? that is, his posterity; for he himself reigned as long as he lived, though in a very inglorious manner:
fill thine horn with oil; with common oil; for that this was the holy anointing oil kept in the tabernacle, as the Jewish writers generally suppose, with which they say David and Solomon, and the kings of Judah, were anointed, there is no reason to believe; since the tabernacle, where this oil was, was at a distance from Samuel, and which seems to have been only for the anointing of the priests. This was not a phial he was bid to take, as when he anointed Saul; but an horn, denoting the abundance of gifts bestowed on David, and the firmness and duration of his kingdom:
and go, and I will send thee to Jesse the Bethlehemite; the son of Obed, whom Boaz begat of Ruth the Moabitess, Ruth 4:21.
for I have provided me a king among his sons; but which he says not; this was reserved for an later discovery; however God had in his own mind picked him, whom he would hereafter make known; this was a king for himself, raised up to fulfil his will; Saul was chosen by him, but then it was at the request of the people, and so he was rather their king than his; but this was not at their desire, nor with their knowledge, but of his own good will and pleasure; the one was given in wrath, and the other in love; the one was to the rejection of God as King, the other to the rejection of Saul by the will of God.
Samuel is sent by God; who, under pretence of a sacrifice for fear of Saul, cometh to Bethlehem; sanctifieth Jesse and his sons, 1 Samuel 16:1-5. His human judgment in choosing Eliab the eldest son is reproved, 1 Samuel 16:6,7. God had chosen David the youngest to be king in Saul’s place, 1 Samuel 16:8-12. Samuel anointeth him, and the Spirit of God cometh upon him; but departeth from Saul, and an evil spirit cometh on him, 1 Samuel 16:13,14. He sends for David to quiet it: his praise: Saul loveth him, and maketh him his armour-bearer: he playeth before Saul when the evil spirit disquieted him, 1 Samuel 16:15-23.
How long wilt thou mourn for Saul, and pray for his restitution? which the following words imply that he did.
I have rejected him from reigning over Israel: the manifestation of my peremptory will should make thee submit to my pleasure.
Fill thine horn with oil; which was used in the inauguration of kings, as 1 Samuel 10:1 1 Kings 1:39. But here it is used in the designation of a king, though David was not actually made king by it, but still remained a subject, as is evident from 1 Samuel 24:6. And the reason of this anticipation was, partly the comfort of Samuel, and other good men, against their great fears in case of Saul’s death, of which they expected every day to hear; and partly the assurance of David’s title, which otherwise would have been very doubtful. For the prevention of which doubts, it was very meet that the same person and prophet who had anointed Saul, might now, upon God’s rejection of Saul, anoint David to succeed him upon his death; and because Samuel was now not far from his death, and was to die before Saul, it was fit that David’s anointing should be hastened and done before its proper time.
I have provided me a king: this phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people’s providing, he was the product of their inordinate and sinful desires; they desired him for themselves, and for their own glory and safety, as they supposed; but this is a king of my own providing, one that I have spied out, one of that tribe to which I have allotted the kingdom, Genesis 49:10. A king for me; not one to gratify the people’s desires, but to fulfil all my will, as is said, Acts 13:22, and to serve my glory. Or, my king; the Hebrew phrase, to me, or for me, being commonly used for the word mine.
この章からダビデの物語が始まる。彼は旧約聖書の偉人たちのほぼ誰にも劣らず、聖書において大きな役割を果たす人物であり、剣と筆の両方で神の誉れとイスラエルの利益に、かつてのほとんどの者と同じほど仕え、キリストの輝かしい型であった。
ここに次のことを見る。
一、サムエルが任を受け、ベツレヘムのエッサイの子らの中から王に油を注ぐよう任命されたこと（サムエル記第一16章1-5節）。 二、彼の年上の子らはすべて過ぎ去られ、末の子ダビデが選ばれて油注がれたこと（同16章6-13節）。 三、サウルが憂鬱になったので、ダビデが音楽によって彼を慰める者として選ばれたこと（同16章14-23節）。
このように、その偉大な人物の始まりは小さなものであった。