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
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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
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
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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
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Acts 17:3. Alledging,— Evidently shewing. The proper import of the word παρατιθεμενος is, "laying a thing open before the eyes of spectators." Grotius and Elsner think, that the last words of the preceding verse should be joined to the beginning of this; thus, opening and evincing from the scriptures, &c.
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Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.
Alleging — Or laying it so plain before their eyes ( παρατιθεμενος ), that they could not but see it, unless they were of those qui festucam quaerunt unde oculos sibi eruant, as Bernard hath it, who seek straws to put out their own eyes also.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sin título
4. consorted--cast in their lot.
with Paul and Silas--Compare
2Co 8:5.
of the chief women--female proselytes of distinction. From the First Epistle to the Thessalonians it appears that the converts were nearly all Gentiles; not only such as had before been proselytes, who would be gained in the synagogue, but such as up to that time had been idolaters
(1Th 1:9, 10).
During his stay, while Paul supported himself by his own labor
(1Th 2:9; 2Th 3:7-9),
he received supplies once and again from the Philippians, of which he makes honorable acknowledgment
(Php 4:15, 16).
And consorted - Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance.
And of the devout Greeks - Religious Greeks; or, of those who worshipped God. Those are denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate.
And of the chief women - See the notes on Acts 13:50.
The devout Greeks - That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but probably had not received circumcision.
And some of them believed,.... That is, some of the Jews, power went along with the word, and faith came by it, and they believed that Jesus of Nazareth was the true Messiah, and that what the apostle preached concerning him was the truth; and this they received in the love of it, and cordially embraced it, and made a profession of it:
and consorted with Paul and Silas; associated with them, and privately conversed with them, as well as publicly attended their ministry; for when souls are converted, they love to be in company with believers, and especially with the ministers of the Gospel, to hear their discourses, and learn from them the doctrines of grace:
and of the devout Greeks a great multitude; these were Gentiles who were proselytes to the Jewish religion; and these in greater numbers believed, and joined themselves to the apostles, and became followers of them, than there were of the Jews, who were the most averse to the Gospel, and were more hardened, and incredulous:
and of the chief women not a few; some of the wives of the principal men of the city were become proselytes to the Jews, and these attending synagogue worship, and hearing the discourses of Paul from time to time, were convinced and converted, and professed faith in Christ Jesus; and these converts laid the foundation of a Gospel church in Thessalonica, of which church Silvanus is said to be the first bishop; See Gill on Luke 10:1. In the "second" century there were martyrs for Christ here; and to the inhabitants of this place, Antonintus Pius the emperor wrote in behalf of the Christians there, to give them no disturbance (f): in the "third" century there was a church here; Tertullian (g) makes mention of it: in the "fourth" century (h) Theodosius the emperor was baptized at Thessalonica, by Acholius bishop of that place; who first asked him what faith he professed, to which he replied, that he embraced and professed that faith which the churches in Illyricum, who were not yet infected with the Arian heresy, namely the same which was of old delivered by the apostles, and afterwards confirmed at the synod at Nice; in this century Ireminus, Paulinus, and Alexander, were bishops of Thessalonica: in the "fifth" century it was a metropolitan of Macedonia, and Anysius was bishop of it, and so were Rufus and Anastasius: and that there was a church here in the "sixth" century is manifest from hence, that their bishops, for fear of the emperor Anastasius, agreed with Timothy bishop of Constantinople, whom the council at Chalcedon had anathematized; and in this age Pope Gregory, among others, wrote to Eusebius bishop of Thessalonica, that he would not receive any of a military habit into monasteries within three years: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; and in the same age it was the seat of an archbishop: in the "eighth" century there was one Thomas bishop of this place, and also Theophilus, who was present at the Nicene synod; in the ninth century a bishop of Thessalonica was beaten with two hundred stripes, for being against image worship.
(f) Euseb. Eccles. Hist. l. 4. c. 26. (g) De Praescript. Heret. c. 36. (h) Magdeburg. Hist. Eccl. cent. 4. c. 3. p. 82. & c. 10. p. 659. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 7. cent. 7. c. 2. p. 5. c. 7. p. 115. cent. 8. c. 2. p. 7. cent. 9. c. 3. p. 15.
Consorted with Paul and Silas; were so affected towards them, as that they were willing to take the same part or lot with them. The word imports the nearest and most intimate friendship and union; even such as is conjugal.
Devout Greeks; such of that nation as were become proselytes, who had renounced the idolatry and wicked conversation of the heathen, amongst whom they lived; and had joined themselves to the Jews; at least so far as to hear the law and the prophets read and expounded in their synagogues; and did worship but one God, and did injury unto none. Of these we frequently read in this book; as Acts 17:17 13:42,43.
Of the chief women not a few; a considerable number of these believed; yet, Acts 13:50, such had stirred up persecution against Paul and Barnabas.
Acts 17:3. διανοίγων, sc., αὐτάς, a favourite word with St. Luke, cf. Luke 16:14; here, as in Luke 24:32; Luke 24:45, he alone uses it of making plain to the understanding the meaning of the Scriptures, “opening their meaning”.—καὶ παρατιθ. “and quoting to prove” (Ramsay), i.e., bringing forward in proof passages of Scripture; so often amongst profane writers in a similar way, instances in Wetstein; lit[304], the word means “to set forth,” and this was the older English meaning of allege; in middle voice, to set forth from oneself, to explain; to quote in one’s own favour, as evidence, or as authority, “Non other auctour allegge I,” Chaucer, Hours of Fame, 314.—τὸν Χ. ἔδει παθεῖν: “that it behoved the Christ to suffer,” R.V., cf. Luke 24:25; Luke 24:46; now as ever “to the Jews a stumbling-block,” see above on p. 113, and cf. Acts 26:23; so also in writing to the Thessalonian Church the Apostle insists on the same fundamental facts of Christian belief, 1 Thessalonians 4:14.—καὶ ὅτι οὗτος κ.τ.λ.: “and that this Jesus whom, said he, I proclaim unto you is the Christ,” R.V. adds ὁ before Ἰ. The words said he are inserted because of the change of construction, cf. Acts 1:4, Acts 23:22, Luke 5:14, specially frequent in Luke. On St. Paul’s preaching that “Jesus was the Christ,” and what it involved, see Witness of the Epistles, p. 307 ff.
[304] literal, literally.