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
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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
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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
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The Treasury of David
Charles H. Spurgeon · 1885
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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
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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 ministers to the Lord before Eli, 1 Samuel 3:1. He is thrice called by the Lord; who informs him of the evils which shall be brought on the house of Eli, 1 Samuel 3:2-15. Eli inquires of Samuel what the Lord had said, 1 Samuel 3:16, 1 Samuel 3:17. He gives a faithful reunion of the whole, which Eli receives with great submission, 1 Samuel 3:18. Samuel prospers; is established as a prophet in Israel; and the Lord reveals himself to him to Shiloh, 1 Samuel 3:19-21.
INTRODUCTION TO FIRST SAMUEL 3
This chapter gives an account of the Lord's calling to Samuel in the night season, which he first took for the voice of Eli, but being instructed by him, made answer to the voice, 1 Samuel 3:1, and of a message sent from him by Samuel to Eli, foretelling the destruction of his family, 1 Samuel 3:11 and of the delivery of it to him, which Samuel was first fearful of doing, but, encouraged by Eli, he delivered it to him, to which he patiently submitted, 1 Samuel 3:15 and the chapter is closed with the establishment of Samuel as a prophet of the Lord, who continued to appear and reveal himself to him, 1 Samuel 3:19.
III.
(1Samuel 3:1-21) The Lord appears to the Boy Samuel.
撒上3:1-10。
耶和華在異象中向撒母耳顯現。
1. 童子撒母耳在以利面前事奉耶和華——他的事奉當然包括在聖所中或周圍適合他年齡的各樣職務，此時他的年齡據推測約為十二歲。這職分是特別指派給他的，還是因他出生的故事所激發的興趣而產生的，不得而知；總之以利把他留作自己直接的侍從；他並不是住在聖所裏面，而是住在周圍供祭司和利未人住宿的帳棚或房間中的一個——他的房間靠近大祭司的。
耶和華的言語稀少——以色列人很少得以認識；事實上，在整個士師時代，只提到兩位先知出現
(Jud 4:4; 6:8)。
不常有默示——沒有公開承認的先知可供百姓諮詢、從而得知神的旨意。從天上來的啟示必然有一些確鑿的證據可資辨別。以利知道這些證據，因為他或許曾領受過，只是不像「公開的默示」所暗示的那樣頻繁。
請參閱邊註串珠的註釋。約瑟夫說，撒母耳蒙召擔任先知職分，是在他剛滿十二歲的時候發生的（比較 Luke 2:42）。
「稀少」（或作「罕有」）——自底波拉以來，哈拿的歌與「神人」的預言（見 1 Samuel 2:27 註釋）是僅有的預言實例。撒母耳被提及為眾先知系列中的第一位（Acts 3:24）。
「不常有默示」——更妥的譯法是：「沒有被傳布或公開宣示的異象」（比較 2 Chronicles 31:5）。
Samuel ministered unto the Lord - He performed minor services in the tabernacle, under the direction of Eli, such as opening the doors, etc. See 1 Samuel 3:15.
The word of the Lord was precious - There were but few revelations from God; and because the word was scarce, therefore it was valuable. The author of this book probably lived at a time when prophecy was frequent, See the preface.
There was no open vision - There was no public accredited prophet; one with whom the secret of the Lord was known to dwell, and to whom all might have recourse in cases of doubt or public emergency.
And the child Samuel ministered unto the Lord before Eli,.... Under his direction and instruction; the Targum is, in the life of Eli, and in such parts of service, relating to the tabernacle of the Lord, as he was capable of, such as opening and shutting the doors of it, lighting the lamps, singing the praises of God, &c. according to Josephus (n), and others, he was now about twelve years of age:
and the word of the Lord was precious in those days; that is, a word from the Lord in a dream or vision, directing, informing, instructing, or reproving, this was very rarely had; of late there had been but very few instances; and which accounts for it why not only the child Samuel knew not that it was the voice of the Lord that called to him, but Eli himself thought nothing of it until he had called a third time, so rare and scarce was any instance of this kind; for which reason these words are premised in the following narration: and as everything that is scarce and rare is generally precious, so the word of God in this way also was; and so it is as considered in every view of it; as the written word of God; when there was but little of it penned, as at this time, and few or none to teach and instruct in it, Eli being old, and his sons so vile; or when it is forbidden to be read, and the copies of it destroyed, and become scarce, as in the times of Dioclesian; or when there are but very few faithful evangelical ministers of the word; which, though it is always precious to them that have precious faith in it, the promises of it being exceeding great and precious, and the truths of it more precious than fine gold, and the grand subject of it a precious Saviour, who is so in his person, offices, blood, righteousness, and sacrifice; yet is generally more precious when there is a scarcity of it, when God makes a man, a Gospel minister, more precious than fine gold, even than the golden wedge of Ophir, see Isaiah 13:12 where the word is used in the same sense as here:
there was no open vision; or prophecy, as the Targum; no publicly known prophet raised up, to whom the people could apply for counsel, direction, and instruction in divine things; in all the times of the judges we read only of Deborah the prophetess, and one prophet more, Judges 4:14, excepting the man of God lately sent to Eli, 1 Samuel 2:27, and this want of prophecy served to set off with greater foil the glory of Samuel as a prophet of the Lord, when he was an established one; there having been none of that character in the memory of man, and therefore he is spoken of as at the head of the prophets, Acts 3:24, for though there might be some private visions to particular persons, or God might appear in vision to private persons for their own special use and instruction; yet there was no public vision, or what was for public good and general use: some render it, "no broken up vision" (o); it lay hid, concealed out of sight, as if it was immured and shut up within walls, or like water pent up, that cannot break through its fences, and spread itself; or "not multiplied", as R. Isaiah, not frequent and repeated, the instances of it few and rare; the sense of this clause is much the same as the former.
(n) Antiqu. l. 5. c. 10. sect. 4. (o) "perrupta", Piscator; "fracta vel rupta", Drusius.
在前一章中，我們看見撒母耳是個年幼的祭司——雖然按出身他不過是利未人，因他穿著細麻布的以弗得在耶和華面前事奉；本章我們看見他是個年幼的先知，這就更超越——神以特殊的方式向他顯現，並藉著他在以色列中恢復（若不是開創）了先知的職分。本章內容：一、神首次以特殊的方式向撒母耳顯現（撒上 3:1-10）。二、神藉他傳給以利的信息（撒上 3:11-14）。三、他忠實地傳達了那信息給以利，以及以利在其中順服神公義的態度（撒上 3:15-18）。四、撒母耳被設立為以色列先知的憑據（撒上 3:19-21）。