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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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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The men of Kirjah-jearim bring the ark from Beth-shemesh, and consecrate Eleazar, the son of Abinadab, to keep it; and there it continued twenty years, 1 Samuel 7:1, 1 Samuel 7:2. Samuel reproves and exhorts the people, and gathers them together at Mizpeh, where they fast and pray, and confess their sins, 1 Samuel 7:3-6. The Philistines go up against them; the Israelites cry unto the Lord for help; Samuel offers sacrifices; and the Lord confounds the Philistines with thunder; Israel discomfits and pursues them to Beth-car, 1 Samuel 7:7-11. Samuel erects a stone for a memorial, and calls it Eben-ezer, 1 Samuel 7:12. The Philistines are totally subdued, and Israel recovers all its lost cities, 1 Samuel 7:13, 1 Samuel 7:14. Samuel acts as an itinerant judge in Israel, 1 Samuel 7:15-17.
INTRODUCTION TO FIRST SAMUEL 7
This chapter gives an account of the ark being brought to Kirjathjearim, where it continued twenty years, 1 Samuel 7:1 of the exhortation of Samuel to the people of Israel to reform from idolatry, and which had its desired effect, 1 Samuel 7:3 of Samuel's praying for the people, and offering sacrifices for them, and of the success thereof, victory over their enemies, 1 Samuel 7:5, and of his administration of justice to them, and constancy in it, 1 Samuel 7:15.
VII.
(1Samuel 7:1-17) The Revival of Israel. The Work of Samuel.
撒上7:1, 2。
約櫃在基列耶琳。
1. 基列耶琳人——「樹林之城」，又稱基列巴力
(Jos 15:60; 18:14； 1Ch 13:5, 6)。
它是離伯示麥最近的城鎮，位於山上。這就是那消息
(1Sa 6:21)
的原因，也是為何選擇此地——方便百姓面向約櫃
(1Ki 8:29-35； Ps 28:2； Da 6:10)。
把它抬到山上亞比拿達的家中——為何不立即把它運到有帳幕和聖器具的示羅，難以推測。
分別為聖……他的兒子——他不是利未人，因此只是被分別或任命為看守該處的人。
本節更恰當地屬於 1 Samuel 6 章。亞比拿達和他的兒子們大概屬於利未之家。伯示麥的災禍必然使以色列人格外謹慎，按律法的要求給約櫃當得的敬重；但把約櫃的看守交給不屬利未之家的人，則是對律法嚴重的違犯。
Fetched up the ark - When these people received the message of the Beth-shemites, they probably consulted Samuel, with whom was the counsel of the Lord, and he had encouraged them to go and bring it up, else they might have expected such destruction as happened to the Beth-shemites.
Sanctified Eleazar - Perhaps this sanctifying signifies no more than setting this man apart, simply to take care of the ark.
And the men of Kirjathjearim came and fetched up the ark of the Lord,.... From Bethshemesh, which was near unto them, as Josephus (g) says; they made no difficulty of fetching it, but gladly received it; for if they knew of what happened to the men of Bethshemesh, they knew it was not owing to the presence of the ark among them, but to their irreverent behaviour to it; and though Kirjathjearim was not a Levite city, and so the men of it could not bear the ark themselves, yet they might have proper persons from Bethshemesh to do this service:
and brought it into the house of Abinadab in the hill; which; hill was within the city of Kirjathjearim, and is mentioned either to distinguish this Abinadab that dwelt on it from another of the same name in the city, as Kimchi observes; or else to remark the propriety of the place, and the reason of the choice of it for the ark to be placed in; hills and high places being in those times accounted fittest for sacred services to be performed in, as well as places of safety; who this man was is not certain. Josephus (h) says he was a Levite, but if so he could only be a sojourner in this place; however he might be, as he suggests he was, a man of great esteem for religion and righteousness:
and sanctified Eleazar his son to keep the ark of the Lord; not only to watch it that it might not be taken away, but to keep persons from it, from touching it, or using it irreverently; and such as were not allowed to come nigh it; as well as to keep the place clean where it was put; and for this he was appointed by the priests, or the elders of the city; and was set apart for this service, and prepared for it by washings and sacrifices; and the rather he and not his father was invested with this office, because he was a young man, and his father might be old and decrepit; and this his son also a holy goodman, wise and prudent, and active and zealous for God, and true religion; and on all accounts a fit person for this post.
(g) Antiqu. l. 6. c. 1. sect. 4. (h) Ibid.
本章內容如下：I. 約櫃的榮耀隱沒——它在基列耶琳隱藏多年（1Sa 7:1,2）。II. 撒母耳的榮耀顯露——他為以色列的益處公開服事；他被興起作士師，也是最後一位擔任此職分的人。本章給我們關於他壯年時期的全部記述：因前文所記的是他童年時期（1Sa 2:1-3:21）；後文所要記的是他老年時期（1Sa 8:1）。此處我們看見他活躍地工作：1. 改革以色列，除去他們的偶像（1Sa 7:3,4）。2. 復興他們中間的宗教（1Sa 7:5,6）。3. 為他們抵禦入侵的非利士人而禱告（1Sa 7:7-9），神因他的禱告賜他們一場輝煌的勝利（1Sa 7:10,11）。4. 為那場勝利立下感恩的記念碑（1Sa 7:12）。5. 善用那場勝利（1Sa 7:13,14）。6. 推行公平的行政（1Sa 7:15-17）。這一切都是神早日施恩給他、為要裝備他承擔此職分而預備的。