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
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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
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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
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The unbelieving, or disobedient, Jews, who did not believe the truths or obey the precepts of the gospel,
stirred up the Gentiles; urging, persuading, and pressing of them, who of themselves (though as yet ignorant of Christ, and his word) would not have been so cruel.
The brethren; the apostles themselves, and others that were converted by them, whose common father God through Christ was, and were accordingly endeared one to another.
Verse 2. - The Jews that were disobedient for the unbelieving Jews, A.V. and T.R.; stirred up the souls of the Gentiles, and made them, etc., for stirred up the Gentiles, and made their minds, etc., A.V. The Jews that were disobedient. The R.T. (ἀπειθήσαντες) may equally and even better be rendered, the Jews that were unbelieving (comp. John 3:36, where πιστεύων and ἀπειθῶν αρε opposed to each other, and Romans 11:30-32, where the idea of belief is far more appropriate than that of obedience). Stirred up the souls, etc. St. Paul speaks with much warmth of the constant opposition of the Jews, "forbidding us to speak to the Gentiles that they might be saved" (1 Thessalonians 2:14-16).
(2) The unbelieving Jews stirred up the Gentiles . . .—It is the distinguishing feature of nearly all the persecutions in the Acts that they originated in the hostility of the Jews. The case of Demetrius furnishes almost the only exception (Acts 19:24), and even there the Jews apparently fomented the enmity of the Greek craftsmen. So at a considerably later date (A.D. 169) we find them prominent in bringing about the persecution which ended in the death of Polycarp at Smyrna (Mart. Polyc. c. 13).
- But the unbelieving Jews] Better, “But the Jews that were disobedient.” The verb is the same which is found John 3:36, where the rendering should be “He that obeyeth not the Son shall not see life.” The word is stronger than “unbelieving,” it expresses unbelief breaking forth into rebellion, and so exactly describes the character of these Jews who were persecuting Paul and Barnabas.
made their minds evil affected] The verb is an unusual one in this sense. It is that by which the “harm” done to the Church by Herod Agrippa is described (Acts 12:1). It implies not only an ill disposition aroused towards the brethren, but injury also done to the minds in which the feeling was stirred up.
That were disobedient (ο απειθησαντες). First aorist active articular participle, not the present απειθουντες as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly απειθεω does mean to disobey and απιστεω to disbelieve, but that distinction is not observed in John 3:36 nor in Acts 19:9; Acts 28:24. The word απειθεω means to be απειθης, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. Made them evil affected (εκακωσαν). First aorist active indicative of κακοω, old verb from κακος, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in Psalms 105:32 and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."
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Acts 14:2. ἀπειθοῦντες, see critical notes. If we read ἀπειθήσαντες, “that were disobedient,” R.V., but cf. John 3:36, and Page’s note in loco. Lumby quotes Bar 1:19, and regards the expression here as stronger than “unbelieving,” rather unbelief breaking forth into rebellion, as in the case of these Jews at Iconium and elsewhere. Ramsay renders “the disaffected”.—ἐκάκωσαν: “exasperated,” Ramsay; only here in N.T. in this sense, five times in Acts, once in quotation; only once elsewhere in N.T., 1 Peter 3:13, cf. for its use here Jos., Ant., xvi., 1, 2; vii., 3; viii., 6. It is used several times in LXX, but not in this sense, the nearest approach to it is Psalms 105 :(LXX)32. The same phrase occurs twice, Numbers 29:7; Numbers 30:14, but with a different meaning or reading in D. See critical notes.
Acts 14:2-4. But the unbelieving Jews — Who were greatly provoked at the growing success of the gospel, and studied all they could to put a stop to its progress; stirred up the Gentiles — The idolatrous Gentiles, the heathen inhabitants of the place; and made their minds evil affected — Greek, εκακωσαν τας ψυχας, irritated; or, exasperated their souls against the brethren — Against the disciples of Christ, and especially against those celebrated teachers of a religion against which they had imbibed strong prejudices. Long time, therefore, abode they — Namely, Paul and Barnabas; speaking boldly in the Lord — Because the minds of the Gentiles were so filled with prejudice and malignity against them, one would have thought, that therefore they should have withdrawn and hastened out of the way; or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already sufficiently enraged: no, but the contrary; therefore they abode there a long time, speaking boldly in the Lord: the more they perceived the spirit and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. Who gave testimony unto the word of his grace — Which they delivered, working with them according to his promise, Lo, I am with you always: and granted signs and wonders to be done by their hands — Which were of great use to confirm the faith of the new converts, and to prevail with many others to receive the gospel, and which might have convinced all the inhabitants, if they had exercised a becoming candour. But the multitude of the city was divided — Into two parties, and both very active and vigorous: among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. It seems this business of the preaching of the gospel was so universally taken notice of with concern, that almost every adult person, even of the multitude of the city, was either for it or against it; none stood neuter: all were either for them or their enemies; for God or Baal; for Christ or Beelzebub.
But the unbelieving Jews stirred up the Gentiles,.... That part of the Jews, which continued in unbelief, and rejected the doctrine of the apostles, concerning Jesus of Nazareth being the Messiah; these stirred up the Gentiles, who had no knowledge of, nor faith in this matter:
and made their minds evil affected against the brethren; either in general against all those that embraced the Gospel of Christ; who being of the same faith and family, having the same God to be their Father, and equally related to, and interested in Christ Jesus, are called brethren; or in particular against the Apostles Paul and Barnabas, by representing them as seditious persons, and of bad designs.