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
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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Verse 1. - Ananias (Ἀνανίας) In Nehemiah 3:23 the Hebrew name ענַנְיָה (God covers or protects) is thus rendered in the LXX. But the name occurs nowhere else. The very common name הֲנַנְיָה Hananiah (God is gracious), is also rendered in the LXX. Ananias (Ἀνανίας), and is doubtless the name meant here and in Acts 9:10; Acts 23:2, etc. Sapphira does not occur elsewhere. It is either derived from the Aramean שַׁפָירָה, beautiful, or from the Hebrew סַפִיר, a sapphire. A possession (see Acts 2:45). The kind of possession is not specified by the word itself, which applies to houses, fields, jewels, and wealth generally; but the nature of the property is shown by the word χωρίον, applied to it in vers. 3 and 8, which means especially" a parcel of ground" (John 4:5), "a field" (Acts 1:18, 19).
V.
(1, 2) A certain man named Ananias.—The name meets us again as belonging to the high priest in Acts 23:2, and was the Greek form of the Hebrew Hananiah. It had the same significance as John, or Johanan, “The Lord be gracious.” “Sapphira,” is either connected with the “sapphire,” as a precious stone, or from a Hebrew word signifying “beautiful” or “pleasant.” The whole history must be read in connection with the act of Barnabas. He, it seemed, had gained praise and power by his self-sacrifice. Ananias thought that he could get at the same result more cheaply. The act shows a strange mingling of discordant elements. Zeal and faith of some sort had led him to profess himself a believer. Ambition was strong enough to win a partial victory over avarice; avarice was strong enough to triumph over truth. The impulse to sell came from the Spirit of God; it was counteracted by the spirit of evil, and the resulting sin was therefore worse than that of one who lived altogether in the lower, commoner forms of covetousness. It was an attempt to serve God and mammon; to gain the reputation of a saint, without the reality of holiness. The sin of Ananias is, in some aspects, like that of Gehazi (2Kings 5:20-27), but it was against greater light and intensified by a more profound hypocrisy, and it was therefore visited by a more terrible chastisement. We may well trace in the earnestness with which St. James warns men against the peril of the “double mind”—i.e., the heart divided between the world and God (James 1:8; James 4:8)—the impression made on him by such a history as this.
- But a certain man] It is not by way of contrast that the story of Ananias is put side by side with that of Barnabas, therefore much stress is not to be laid on the word But. Acts 5:36 of the last chapter begins, in the original, with the same conjunction, and it is often employed in narratives where only a simple connection of clauses is intended. Thus, Acts 8:1-3, the same conjunction occurs four times over without any adversative sense.
named Ananias] The name was common. See Acts 9:10-17; Acts 23:2; Acts 24:1. It is the same as Hananiah, Jeremiah 28:1; Daniel 1:6-7, &c., where it is the Hebrew name of Shadrach. which is spelt Ananias in the “Benedicite,” and that form of the name is found Tob 5:12. It signifies “one to whom Jehovah has been gracious.”
with Sapphira his wife] A name probably derived from the name of the precious stone sapphire, which word is found both in Hebrew and Greek.
sold a possession] The word may signify either lands, or buildings, or any kind of property. It is the word used of the young man who went away sorrowful from Jesus “for he had great possessions,” Matthew 19:22; Mark 10:22. The LXX. use it of vineyards (Hosea 2:15).
Acts 5:1-11. Account of Ananias and Sapphira
The narrative with which this chapter commences is one which none but a veracious narrator would have inserted where it stands. The last chapter concludes with a description of the unity of heart and soul which prevailed among the brethren, and expressly notices that all were filled with the Holy Ghost. But as among the twelve Apostles there was a Judas, so into the infant Church there had intruded two at least whose professions were not sincere, and who were unworthy of the gifts of grace which, with the rest, they had received. The offence of Ananias and Sapphira shewed contempt for God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of Divine indignation, and to those who, likewise filled with the Spirit, knew all that had been done and why it was done, there is no shock produced by the terrible doom of the sinners, nor any language employed in the narration but the simplest and plainest. A late-compiled story would have enlarged and spoken apologetically on the reasons for such a judgment, and would not have presented us with a bare recital of facts without comment.
Sold (επωλησεν). Aorist active indicative again, for a single case.
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Acts 5:1. Ἀνὴρ δέ τις: in striking contrast to the unreserved self-sacrifice of Barnabas, St. Luke places the selfishness and hypocrisy of Ananias and Sapphira. It is in itself no small proof of the truth of the narrative, that the writer should not hesitate to introduce this episode side by side with his picture of the still unbroken love and fellowship of the Church. He makes no apology for the facts, but narrates them simply and without comment.—Ἀνανίας—written in W.H[168] (so Blass) Ἁ., prob. Hebrew חֲנַנְיָה = Hananiah=to whom Jehovah has been gracious (the Hebrew name of Shadrach, Daniel 1:6, LXX, Jeremiah 28:1, Tob 5:12, (Song of the Three Children, ver. 66) (Lumby, but see also Wendt, note, in loco).—Σαπφείρῃ, so also W.H[169], either from σάπφειρος (σάμφ., so here Σαμφ., [170]*, Blass), a sapphire, or from the Aramaic שַׁפִּירָא, beautiful. The latter derivation is adopted by Blass (Grammatik des N. G., p. 8), and Winer-Schmiedel, p. 76. It is declined like σπεῖρα, μάχαιρα, Acts 10:1; Acts 12:2, etc., in N.T., and so makes dative ῃ, Winer-Schmiedel, pp. 80, 93, and Blass, u. s.—κτῆμα = χωρίον, Acts 5:3 : but may mean property of any kind. It is used in the singular several times in the LXX, as a possession, heritage, etc., Job 20:29, Proverbs 12:27; Proverbs 31:16, Wis 8:5, Ecclus. 36:30, 51:21, etc.
[168] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[169] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[170] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
Acts 5:1-10. Ananias (חֲנַנְיָה, God pities; Jeremiah 28:1; Daniel 1:6; LXX. Tob 5:12[163]) and Sapphira, however, acted quite otherwise. They attempted in deceitful hypocrisy to abuse the community of goods, which, nevertheless, was simply permissive (Acts 5:4). For by the sale of the piece of land and the bringing of the money, they in fact declared the whole sum to be a gift of brotherly love to the common stock; but they aimed only at securing for themselves the semblance of holy loving zeal by a portion of the price, and had selfishly embezzled the remainder for themselves. They wished to serve two masters, but to appear to serve only one. With justice, Augustine designates the act as sacrilegium (“quod Deum in pollicitatione fefellerit”) and fraus.
The sudden death of both is to be regarded as a result directly effected through the will of the apostle, by means of the miraculous power imparted to him; and not as a natural stroke of paralysis, independent of Peter, though taking place by divine arrangement (so Ammon, Stolz, Heinrichs, and others). For, apart from the supposition, in this case necessary, of a similar susceptibility in husband and wife for such an impression of sudden terror, the whole narrative is opposed to it; especially Acts 5:9, the words of which Peter could only have uttered with the utmost presumption, if he had not the consciousness that his own will was here active. If we should take Acts 5:9 to be a mere threat, to which Peter found himself induced by an inference from the fate of Ananias, this would be merely an unwarranted alteration of the simple meaning of the words, and would not diminish the presumptuousness of a threat so expressed. Nearly allied to this natural explanation is the view mingling the divine and the natural, and taking half from each, given by Neander (the holy earnestness of the apostolic words worked so powerfully on the terrified conscience), and by Olshausen (the word of Peter pierced like a sword the alarmed Ananias, and thus his death was the marvel arranged by a higher disposing power). But this view is directly opposed to the contents and the design of the whole representation. According to Baur, nothing remains historical in the whole narrative except that Ananias and his wife had, by their covetousness, made their names so hated, “that people believed that they could see only a divine judgment in their death, in whatever way it occurred;” all the rest is to be explained from the design of representing the πνεῦμα ἅγιον as the divine principle working in the apostles. Comp. Zeller, who, however, despairs of any more exact ascertainment of the state of the case. Baumgarten, as also Lange (comp. Ewald), agrees in the main with Neander; whilst de Wette is content with sceptical questions, although recognising the miraculous element so far as the narrative is concerned. Catholics have used this history in favour of the two swords of the Pope.
The severity of the punishment, with which Porphyry reproached Peter (Jerome, Epp. 8), is justified by the consideration, that here was presented the first open venture of deliberate wickedness, as audacious as it was hypocritical, against the principle of holiness ruling in the church, and particularly in the apostles; and the dignity of that principle, hitherto unoffended, at once required its full satisfaction by the infliction of death upon the violators, by which “awe-inspiring act of divine church-discipline” (Thiersch, Kirche im apost. Zeitalt. p. 46), at the same time, the authority of the apostles, placed in jeopardy, was publicly guaranteed in its inviolableness (“ut poena duorum hominum sit doctrina multorum,” Jerome).
ἐνοσφίσ.] he put aside for himself, purloined. Titus 2:10; 2Ma 4:32; Joshua 7:1; Xen. Cyr. iv. 2. 42; Pind. Nem. vi. 106; Valck. p. 395 f.
ἈΠῸ Τ. ΤΙΜῆς] sc. τι. See Fritzsche, Conject. p. 36; Buttm. neut. Gr. p. 139 [E. T. 159]. Comp. Athen. vi. p. 234 A: νοσφ. ἐκ τοῦ χρήματος.
[163] It may, however, be the Hebrew name עֲנַנְיָה (Nehemiah 3:23, LXX.), i.e. God covers.—The name Σαπφείρη is apparently the Aramaic שפירא, formosa. Derived from the Greek σάπφειρος, sapphire, it would have probably been Σαπφειρίνη.
Pas encore de traduction.
Acts 5:1-11 Ananias and Sapphira, profanely tempting the Holy
Ghost with a lie, at Peter’s rebuke fall down dead,
Acts 5:12-16 The apostles work many miracles, to the great increase
of the faith.
Acts 5:17-28 They are all imprisoned, but released by an angel, and
sent to preach openly in the temple: being brought
before the council,
Acts 5:29-32 they support their witness with great freedom.
Acts 5:33-40 The council are restrained from killing them by the
advice of Gamaliel, but beat and dismiss them with a
charge not to speak in the name of Jesus.
Acts 5:41-42 They rejoice in their sufferings, and cease not to
preach Christ both in public and private.
A dreadful instance of God’s indignation against hypocrisy and sacrilege, which we have an infallible testimony of; which is the more remarkable, because such sins escape punishment from men, either as not known, or not disliked; yet the damnation of such as are guilty of them slumbereth not, 2 Peter 2:3, it being the glory of God to search out matters further than men can, or list to do.
A possession; an estate, house, or farm.