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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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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Elijah is commanded by the Lord to show himself to Ahab, 1 Kings 18:1, 1 Kings 18:2. Ahab, and Obadiah his steward, search the land to find provender for the cattle, Obadiah 1:3-6. Obadiah meets Elijah, who commands him to inform Ahab that he is ready to present himself before him, 1 Kings 18:7-15. Elijah and Ahab meet, 1 Kings 18:16-18. Elijah proposes that the four hundred and fifty priests of Baal should be gathered together at Mount Carmel; that they should offer a sacrifice to their god, and he to Jehovah; and the God who should send down fire to consume the sacrifice should be acknowledged as the true God, 1 Kings 18:19-24. The proposal is accepted, and the priests of Baal call in vain upon their god through the whole day, 1 Kings 18:25-29. Elijah offers his sacrifice, prays to Gods and fire comes down from heaven and consumes it; whereupon the people acknowledge Jehovah to be the true God, and slay all the prophets of Baal, 1 Kings 18:30-40. Elijah promises Ahab that there shall be immediate rain; it comes accordingly, and Ahab and Elijah come to Jezreel, 1 Kings 18:41-46.
INTRODUCTION TO 1 Kings 18
In this chapter Elijah has an order from the Lord to show himself to Ahab, who, going first, and meeting with a servant of his, Obadiah, charges him to tell his master where he was, that he might meet him, 1 Kings 18:1, and, upon meeting him, desires that all Israel, and the prophets of Baal, might be convened, which was accordingly done, 1 Kings 18:17, when he expostulated with the people of Israel for their idolatry, mocked and confounded the prophets of Baal, and gave the strongest proofs, to the conviction of the people, that Jehovah is the true God, 1 Kings 18:21, on which all the prophets of Baal were slain, 1 Kings 18:40, and rain in great abundance was given at the prayer of the prophet, 1 Kings 18:41.
XVIII.
In this and the succeeding chapter we pass from the domestic and peaceful simplicity of the quiet refuge at Zarephath to a grand description, first, of the struggle and victory of the great warrior of God, then of his momentary failure and rebuke—brought out to our generation with fresh dramatic beauty by the glorious music in which it has been clothed by the genius of Mendelssohn. The narrative of this chapter, full of picturesque vividness and graphic touches of detail, shows in every line the record of an eye-witness of facts; yet, like all great historical scenes, it is symbolical, typifying the victorious conflict of unaided simple spiritual power against the pomp and material force of the world, of the one man who knows and feels his mission from God against the many, only half persuaded of their superstitions, and of the religion of the God of righteousness and truth against the base and sensual worship of physical power. The latter chapter, perhaps even more sublime, is in a graver and more solemn strain. It marks the reaction after triumph in a character of impulsive and vehement earnestness, looking for visible and immediate victory, and, while it foretells the continuance of his struggle through other hands, teaches the higher lesson of the subtler power of the “still small voice” of spiritual influence.
1Ki 18:1-16.
以利亚遇见俄巴底
1. 第三年——在新约中,说「三年零六个月」没有下雨
[Jas 5:17]。
早雨降在我们公历三月,晚雨降在十月。亚哈起初或许嘲笑以利亚的宣告,但当这两场雨都未按时降下,他便恼怒这位先知,视他为这国灾的祸首,并在神的指示下迫使先知逃命以保安全。这是在王被告知必不降露也不降雨之后六个月,本段经文中的三年便是从这时起算的。
你去,向亚哈显现——王依然顽梗不悔改。还要再给他一次悔改的机会,于是差遣以利亚,为要向他宣告这国灾的因由,并应许他只要除去这因由,就立即赐下雨水的福气。
“第三年”——即在他与那寡妇同住的第三年。干旱的全部时期为三年半（Luke 4:25；James 5:17）；其中大概约有一年是以利亚在基立溪的河道中度过的，两年半在撒勒法。
After many days - in the third year - We learn from our Lord, Luke 4:25, that the drought which brought on the famine in Israel lasted three years and six months. St. James, James 5:17, gives it the same duration. Probably Elijah spent six months at the brook Cherith, and three years with the widow at Sarepta.
I will send rain upon the earth - The word האדמה haadamah should be translated the ground or the land, as it is probable that this drought did not extend beyond the land of Judea.
And it came to pass after many days,.... When two years and more were gone from the time the drought and famine began; or rather from the time of the prophets departure to the brook Cherith, which might be six months after the famine began:
that the word of the Lord came to Elijah in the third year; of his absence from Ahab:
saying, go show thyself unto Ahab; whom he had not seen so long, and who had been seeking for him, but to no purpose:
and I will send rain upon the earth; the term of three years and six months being almost expired, see James 5:17.
前文记先知以利亚隐匿于暗中。无论粮食的增添还是孩子的复活，似乎都未使他在撒勒法引起注意，否则亚哈必已发现他；他宁可暗中行善，不愿为人所知。但本章中他的出现，与此前隐退时同样的隐密一般公开——以色列受罚当受的隐匿期既已届满，神便吩咐他向亚哈显现，并预告地上将降甘霖，王上18:1。遵此吩咐，本章记述如下：I. 他与亚哈臣仆俄巴底的相遇，借俄巴底将他要来的消息转告亚哈，王上18:2-16。II. 他与亚哈本人的会面，王上18:17-20。III. 他在迦密山上与全以色列的会面，为要在耶和华与巴力之间作公开的对决；这是一场极为隆重的盛典，其中：1. 巴力及其先知蒙羞抱愧。2. 神与以利亚大得尊荣，王上18:21-39。IV. 他对巴力先知所施的处决，王上18:40。V. 借以利亚的话，降雨之恩重回大地，王上18:41-46。本章所载，多有值得深思细察之处。