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
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
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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
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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 13:4. μὲν οὖν answered by δέ in Acts 13:5, so Weiss and Rendall, Appendix on μὲν οὖν, p. 161. Page takes διελ. δέ in Acts 13:6 as the antithesis, see his note on Acts 2:41.—ἐκπεμφ., cf. Acts 13:2; only in N.T. in Acts 17:10, cf. 2 Samuel 19:31, where it denotes personal conduct. Mr. Rendall’s note takes the verb here also of the personal presence of the Holy Spirit conducting the Apostles on their way.—κατῆλθον: “went down,” R.V., of a journey from the interior to the coast, cf. Acts 15:30; Vulgate, abierunt, and so A.V. “departed,” which fails to give the full force of the word.—Σελεύκειαν: the port of Antioch, built by the first Seleucus, about sixteen miles from the city on the Orontes; Seleucia ad mare and ἡ ἐν Πιερίᾳ to distinguish it from other places bearing the same name, see Wetstein for references to it. On its mention here and St. Luke’s custom see Ramsay, St. Paul, p. 70.—Κύπρον, cf. Acts 4:36. Although not expressly stated, we may well believe that the place was divinely intimated. But it was natural for more reasons than one that the missionaries should make for Cyprus. Barnabas was a Cypriote, and the nearness of Cyprus to Syria and its productive copper mines had attracted a large settlement of Jews, cf. also Acts 11:19-20, and the Church at Antioch moreover owed its birth in part to the Cypriotes, Acts 11:20 (Acts 21:16).
Acts 13:4-5. Αὐτοί (see the critical remarks): such was the course taken with them; they themselves, therefore, ipsi igitur.
ἐκπεμφθ. ὑπὸ τοῦ πνεύμ.] for “vocatio prorsus divina erat; tantum manu Dei oblatos amplexa erat ecclesia,” Calvin.
They turned themselves at first to the quarter where they might hope most easily to form connections—it was, in fact, the first attempt of their new ministry—to Cyprus, the native country of Barnabas (Acts 4:36), to which the direct route from Antioch by way of the neighbouring Seleucia (in Syria, also called Pieria, and situated at the mouth of the Orontes), led. Having there embarked, they landed at the city of Salamis, on the eastern coast of the island of Cyprus.
γενομ. ἐν] arrived at. Often so in classical authors since Homer.[5]
Ἰωάννην] See on Acts 12:12.
ὙΠΗΡΈΤΗΝ] as servant, who assisted the official work of the apostles by performing external services, errands, missions, etc., probably also acts of baptism (Acts 10:48; 1 Corinthians 1:14). “Barnabas et Paulus divinitus nominati, atque his liberum fuit alios adsciscere,” Bengel.
As to their practice of preaching in the synagogues, see on Acts 13:14.
[5] See Nägelsbach on the Iliad, p. 295, ed. 3.
Acts 13:4-5. So they being sent forth by the Holy Ghost — By his immediate direction. This seems to be added to signify, that though they were solemnly recommended to God by the prayers of their brethren, their authority was not derived from them, but from the Holy Spirit himself. Departed unto Seleucia — A considerable port on the Mediterranean sea; and from thence they sailed to Cyprus — The island so infamous for the worship of Venus, who was supposed to hold her peculiar residence there, and therefore was commonly called the Cyprian goddess. When they were at Salamis — Situated on the eastern part of the island, and consequently was nearest to the place from whence they came; they preached the word in the synagogues of the Jews — For there were great numbers of that people in Cyprus. They had also John for their minister — Who willingly waited on them, not pretending to a character by any means equal to theirs.
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Acts 13:4. Sent forth by the Holy Ghost,— This seems to be added to remind us, that though they were solemnly recommended to God by the prayers of their brethren, theirauthority was not derived from them, but from the Holy Ghost; and consequently affords a further proof of the miraculous conversion of St. Paul. See the Inferences on ch. 9: Selucia lay fifteen miles below Antioch, upon the same river, the Orontes, and was five miles from the place where that river falls into the sea. It had its name from Seleucus Nicator, by whom it was built. From hence they sailed to the island of Cyprus, situated in the eastern part of the Mediterranean sea, being the native country of Barnabas. As this island was not far from Judea, it abounded with Jews. The first place which they arrived at in that island, was the city Salamis, which lay upon the eastern extremity, and was one of the nighest ports to Syria. See the next note.
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So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
Sailed to Cyprus — This island was anciently for its wealth called Macaria, that is, The Blessed. The people therein generally lived so at ease and pleasure, that thereof the island was dedicated to Venus, who was at Paphos especially worshipped, and much filthiness committed; yet thither are these apostles directed by the Holy Ghost, and a great man (with many others) converted to the faith. The Romans were invited by the wealth of the place to overrun it, Ita ut ius eius insulae avarius magis quam iustius simus assequuti, saith Sextus Rufus. But Christ (of his free grace) without any such motive, seized upon it by his gospel, and gathered a Church in it.
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So they (αυτο μεν ουν). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses Acts 13:5; Acts 13:6. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. Sent forth (εκπεμφθεντες). Old verb from εκπεμπω and first aorist passive participle, but in the N.T. only here and Acts 17:10. Sailed (απεπλευσαν). Effective aorist active indicative of αποπλεω, old verb to sail away, depart from. In the N.T. only here and Acts 14:26; Acts 20:15; Acts 27:1. Barnabas was from Cyprus where there were many Jews.
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