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
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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
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
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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
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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Acts 1:2. ἄχρι ἧς ἡμέρας. In Matt. ἄχρι occurs once or twice, in Mark and and John not at all, in Luke four times, and in Acts sixteen; whilst the commoner μέχρι is found only once in the Gospels and twice in the Acts (Winer-Schmiedel, p. 227, and on the use of the form ἄχρι or ἄχρις see Grimm-Thayer, sub v.). It is seldom used in the LXX, but in 2 Maccabees 14 it occurs twice, Acts 1:10; Acts 1:15; cf. also Symm., 2 Kings 21:16; Theod., Job 32:11.—διὰ πνεύματος ἁγίου. The older commentators, and Wendt, Holtzmann, Zöckler, Hilgenfeld, amongst moderns, connect the words with ἐξελέξατο, the reference to the choice of the Apostles through the Holy Ghost standing significantly at the opening of a book in which their endowment with the same divine power is so prominent. On the other hand, it is urged that there is no need to emphasise further the divine choice of the Apostles (cf. Luke 6:13, and see below on Acts 1:25), but that it was important to show that the instructions to continue the work and teaching of Jesus were a divine commission (Weiss), and to emphasise from the commencement of the Acts that Jesus had given this commission to His Apostles through the same divine Spirit Whom they received shortly after His Ascension (Felten). Spitta (who refers Acts 1:1-14 to his inferior source ), whilst he connects διὰ πνεύμ. ἁγ. with ἐντειλάμενος, curiously limits the latter to the command to the Apostles to assemble themselves on the Mount of Olives (so too Jüngst). For other connections of the words see Alford in loco.—ἐξελέξατο, always in N.T. ἐκλέγομαι, middle (except, perhaps, in Luke 9:35, but see R.V. and W.H[98]). Another verb very frequent in LXX, used constantly of a divine choice: of God’s choice of Israel, of Jacob, Aaron, David, the tribe of Judah, Zion, and Jerusalem. The verb is also found in the same sense in the middle voice in classical Greek.—ἀνελήμφθη: the verb is used of Elijah’s translation to heaven in the LXX, 2 Kings 2:9-11, also in Sir 48:9 and 1Ma 2:58, and perhaps of Enoch in Sir 49:14 (A, μετετέθη). In addition to the present passage (cf. Acts 1:11-12) it is also used in Mark 16:9 and 1 Timothy 3:16 (where it probably forms part of an early Christian Hymn or confession of faith) of our Lord’s Ascension; cf. also Gospel of Peter, 19, in a doubtfully orthodox sense. It is to be noted that the word is here used absolutely, as of an event with which the Apostolic Church was already familiar. On the cognate noun ἀνάληψις, used only by St. Luke in N.T., and absolutely, with reference to the same event, in his Gospel, Luke 9:51, see Psalms of Solomon, Acts 4:20, ed. Ryle and James, p. 49. In the latter passage the word is apparently used for the first time in extant Greek literature, but its meaning is very different from its later technical use with reference to the Assumption of the Blessed; see instances, p. 49, ubi supra. St. Irenæus, i., 10, 1, whilst using the noun of our Lord’s Ascension, is careful to say τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν; see especially Swete, The Apostles’ Creed, pp. 70–72, and below on Acts 1:11.
[98] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Acts 1:2. Until the day on which He was taken up, after that He had commissioned by means of the Holy Spirit the apostles whom He had chosen, belonging to ὧν ἤρξατο κ.τ.λ.
ἄχρι ἧς ἡμέρας] a usual attraction, but to be explained as in Acts 1:22; Luke 1:20; Luke 17:27; Matthew 24:38.
ἐντειλάμενος] refers neither merely to the baptismal command, Matthew 28, nor merely to the injunction in Acts 1:4; but is to be left as general: having given them charges, “ut facere solent, qui ab amicis, vel etiam ex hoc mundo discedunt,” Beza.
διὰ πνεύμ. ἁγίου] belongs to ἐντειλ. τοῖς ἀποστ.: by means of the Holy Spirit, of which He was possessor (Luke 4:1; Luke 14:18; John 3:34; John 20:22), and by virtue of which He worked, as in general, so specially as regards His disciples (9:55). Yet it is not to be explained as: by communication of the Spirit (comp. Bengel), since this is not promised till afterwards; nor yet as: quae agere deberent per Spir. S. (Grot.), which the words cannot bear. Others (Syr. Ar. Aeth. Cyril, Augustine, Beza, Scaliger, Heumann, Kypke, Michaelis, Rosenmüller, Heinrichs, Kuinoel, Olshausen, de Wette) connect διὰ πνεύμ. ἁγ. with οὓς ἐξελέξατο, quos per Sp. S. elegerat. But there thus would result a hyperbaton which, without any certain example in the N. T. (Winer, p. 517 [E. T. 696]; Buttm. neut. Gr. p. 333 [E. T. 388]), would put a strong emphasis, and yet without any warrant in the context, on διὰ πν. ἁγίου (Plat. Apol. p. 19 D, al.; Dissen, ad Dem. de cor. p. 177 f.; and see on Romans 16:27).
οὓς ἐξελέξ.] is added with design and emphasis; it is the significant premiss to ἐντειλάμ, κ.τ.λ. (whom He had chosen to Himself); for the earlier ἐκλογή on the part of Jesus was a necessary preliminary to their receiving the ἐντολὴ διὰ πν. ἁγ.
ἀνελήφθη] Luke 9:51; Luke 24:51 (Elz.).
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Acts 1:2. Through the Holy Ghost had given, &c.— By the influence and assistance of the Holy Spirit, with which he himself was anointed, "the fulness of the Godhead dwelling in him bodily." It is no wonder, considering how short a history we have between Christ's resurrection and ascension, that this should be the only place which speaks of his acting by the Spirit after he arose from the dead. His breathing on the apostles, and saying, Receive ye the Holy Spirit, Joh 20:22 confirms the interpretation that we have given. In the third verse St. Luke expresses, in general terms, what Christ said to his apostles during the forty days of his continuance with them upon earth. But in the 2nd, 4th, and following verses, he declares what Christ said on the day of his ascension. He had brought his former account down to that day; and from that day began the Acts of the Apostles.
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Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
Had given commandments — As the Church’s Lawgiver, Isaiah 33:22 ; 1 Corinthians 11:23 .
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
3-5. showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this
(Mr 16:14).
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
Until the day in which (αχρ ης ημερας). Incorporation of the antecedent into the relative clause and the change of case η (locative) to ης (genitive). Was received up (ανελημπθη). First aorist passive indicative of αναλαμβανω. Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2; Acts 1:11; Acts 1:22; 1 Timothy 3:16) with or without "into heaven" (εις τον ουρανον). This same verb is used of Elijah's translation to heaven in the LXX (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See Luke 9:51 for αναλημψις of the Ascension. Had given commandment (εντειλαμενος). First aorist middle participle of εντελλω (from εν and τελλω, to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit (δια πνευματος αγιου). In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εξελεξατο). Aorist middle indicative, not past perfect. The same verb (εκλεξαμενος) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand "for" our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."
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