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 15. - Fastening their eyes for looking steadfastly, A.V. (see above, Acts 3:4). The council would naturally all look at him, in expectation of his answer to the evidence just delivered against him. In his face, illuminated with a Divine radiance, they had an answer which they would have done well to listen to (for the brightness of an angel's face, comp. Matthew 28:3; Daniel 10:6; Revelation 10:1, etc.).
(15) Looking stedfastly on him.—St Luke’s characteristic word. (See Note on Acts 1:10.)
Saw his face as it had been the face of an angel.—We can scarcely be wrong in tracing this description to the impression made at the time on St. Paul, and reported by him to St. Luke. It must be interpreted by the account given of angels as appearing in the form of “young men” (Mark 16:5), and so throws some light upon St. Stephen’s age, as being, probably, about the same standing as St. Paul, and implies that his face was lighted up as by the radiance of a divine brightness. The phrase seems to have been more or less proverbial. In the expanded version of the Book of Esther, which appears in the LXX., she says to the King, as in reverential awe, “I saw thee, O my lord, as an angel of God” (Esther 5:2). In 2Samuel 14:17, the words refer to the wisdom of David rather than to anything visible and outward. Here the impression left by St. Luke’s narrative is that the face of St. Stephen was illumined at once with the glow of an ardent zeal and the serenity of a higher wisdom.
- And all that sat in the council, looking stedfastly on him] As they would naturally in expectation of what he was about to say in his defence.
saw his face as it had been the face of an angel] Either because of the calm dignity which Stephen’s natural look displayed; he was calm and undisturbed, confident in his good cause and supported by the Spirit: or as his gaze soon afterwards (Acts 7:56) beheld the open heavens and the glory of Christ enthroned on high, it may be that the sense in this verse is also supernatural, and that the face of Stephen was already illumined with the radiancy of the new Jerusalem.
For the expression cp. Acts 7:20 note.
Acts 6:15. ἀτενίσαντες, see above on Acts 1:10.—ὡσεὶ πρόσωπον ἀγγέλου, cf. LXX, Esther 5:2, where Esther says to the king in reverence εἶδόν σε κύριε, ὡς ἄγγελον Θεοῦ; in 2 Samuel 14:17; 2 Samuel 14:20, the reference is not to outward appearance, but to inward discernment (see Wetstein, who refers also to Genesis 33:10, and quotes other instances from the Rabbis, e.g., Dixit R. Nathanael: parentes Mosis viderunt pulchritudinem ejus tanquam angeli Domini: and we have the same expression used by St. Paul in Acta Pauli et Theklœ, 2; ἀγγέλου πρόσωπον εἶχεν. See too Schöttgen, in loco. R. Gedalja speaks of Moses and Aaron when they came to Pharaoh as angels ministering before God). At such a moment when Stephen was called upon to plead for the truth at the risk of his life, and when not only the calmness and strength of his convictions, but also the grace, the beauty of his Master, and the power of His spirit rested upon him, such a description was no exaggeration, cf. a striking passage in Dr. Liddon’s Some Elements of Religion, p. 180. It was said of the aged Polycarp, as he faced a martyr’s death: τὸ πρόσωπον αὐτοῦ χάριτος ἐπληροῦτο and “to have lived in spirit on Mount Tabor during the years of a long life, is to have caught in its closing hours some rays of the glory of the Transfiguration”. But if the brightness on the face of St. Stephen is represented by St. Luke as supernatural (as Wendt admits), we are not called upon to conclude that such a description is due to the glorification of the Saint in Christian legend: “the occasion was worthy of the miracle,” the ministration of the Spirit, ἡ διακονία τοῦ πνεύματος, in which St. Stephen had shared, might well exceed in glory; and a brightness like that on the face of Moses, above the brightness of the sun, might well have shone upon one who like the angels beheld the face of the Father in heaven, and to whom the glory of the Lord had been revealed: “As if in refutation of the charge made against him, Stephen receives the same mark of divine favour which had been granted to Moses” (Humphry). St. Chrysostom speaks of the face of Stephen as being terrible to the Jews, but lovable and wonderful to the Christians (cf. Theophylact, in loco). But although St. Stephen’s words must afterwards have proved terrible to his opponents, we scarcely associate the thought of terror with the verse before us; we may speak of such faces as that of the proto-martyr as αἰδέσιμα but scarcely as φοβερά. It is possible that the representation of St. Stephen in sacred art as a young man may be due to this comparison of his face to that of an angel, angels being always represented as in the bloom of youth (Dr. Moore, Studies in Dante, first series, p. 84).
Acts 6:15. All the Sanhedrists[188] saw the countenance of Stephen angelically glorified; a superhuman, angel-like δόξα became externally visible to them on it. So Luke has conceived and represented it with simple definiteness; so the serene calm which astonished even the Sanhedrists, and the holy joyfulness which was reflected from the heart of the martyr in his countenance, have been glorified by the symbolism of Christian legend. But it would be arbitrary, with Kuinoel (comp. Grotius and Heinrichs), to rationalize the meaning of εἶδον … ἀγγέλου to this effect: “Os animi tranquillitatem summam referebat, adeo ut eum intuentibus reverentiam injiceret;” according to which the expression would have to be referred, with Neander and de Wette, to a poetically symbolical description, which does not correspond with the otherwise simple style of the narrative. The phenomenon was certainly “an extraordinary operation of the Spirit of Jesus” (Baumgarten, p. 130); but the form of it is added by tradition, which betrays the point of view of the miraculous also by the πάντες. The parallel adduced afresh by Olshausen (2 Samuel 14:17) is utterly unsuitable, because there the comparison to an angel relates to wisdom, and not to anything external. Nor is the analogy of the δόξα in the face of Moses (2 Corinthians 3:7) suitable, on account of the characteristic πρόσωπ. ἀγγέλου. For Rabbinical analogies, see Schoettgen and Wetstein.
[188] ἀτενίσαντες εἰς αὐτόν: “usitatum est in judiciis oculos in reum convertere, quum expectatur ejus defensio,” Calvin.
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Acts 6:15. And all that sat in the council — The priests, rulers, scribes, and elders; looking steadfastly on him — As being a stranger, and one whom they had not till now had before them, saw his face as it had been the face of an angel — Covered with a supernatural lustre, like that which appeared on the face of our Lord when he was transfigured, or at least that of Moses’s face, when he came down from the mount. Hereby God designed to put honour on his faithful witness, and confusion on his persecutors and judges, whose sin would be highly aggravated, and would indeed be rebellion against the visible glory of God, if, notwithstanding this, they proceeded against him. They reckoned his preaching of Jesus as the Christ, was destroying both Moses and the law; and God bears witness to him with the same glory as he did to Moses, when he gave the law by him. And it was an astonishing instance of the incorrigible hardness and wickedness of their hearts, that they could murder a man on whom God put such a visible glory, similar to that of their great legislator. But we know what little impression other miracles made upon them, the truth of which they were compelled to acknowledge.
With an extraordinary lustre and radiancy, above what appears in men, whereby they might be distinguished, as Matthew 28:2,3, affecting the beholders with admiration; thus Moses’s face did shine.