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
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
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
시편 주석 고전 (설교 자료 풍부)
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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 15:2. στάσεως: the word, with the exception of Mark 15:7, and Hebrews 9:8 (in a totally different sense), is peculiar to St. Luke: twice in his Gospel, and five times in Acts; used in classical Greek of sedition, discord, faction, and so of the factious opposition of parties in the state; frequent in LXX, but only once in any similar sense, Proverbs 17:14.—συζητήσεως, but ζητ.: “questioning,” R.V., cf. John 3:25; three times in St. Paul, 1 Timothy 6:4, 2 Timothy 2:23, Titus 3:9, in a depreciatory sense in each case; not in LXX or Apocrypha.—οὐκ ὀλίγης, see on Acts 12:18 and Acts 14:28; eight times in Acts.—ἔταξαν, sc., οἱ ἀδελφοὶ, Acts 15:1; no. discrepancy with Galatians 2:2, see additional note.—τινας ἄλλους: Titus amongst them, Galatians 2:1; Galatians 2:3; expression found only here in N.T.; men like the prophets and teachers in Acts 13:1 may have been included. On the attempt to identify Titus with Silas see Zöckler, in loco, and further Ramsay, St. Paul, p. 390, for the entire omission of Titus from Acts and its probable reason; Lightfoot, Biblical Essays, p. 281; Farrar, St. Paul, ii., 532; Alford, iii., 106, Proleg. A Gentile convert, and so keenly concerned in the settlement of the question, and in himself a proof of the “repentance unto life” granted to the Gentiles.—πρεσβ.: first mentioned in Acts 11:30, cf. note, in all official communications henceforth prominent, Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22-23, Acts 16:4, Acts 21:18, Lightfoot, Phil., p. 193.—ζητήματος: five times in Acts, nowhere else in N.T.; once in LXX, Ezekiel 36:37 A (see Hatch and Redpath), and in classical Greek; “question,” A. and R.V.
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Acts 15:2. They determined that Paul and Barnabas, &c.— It is generally allowed, that this is the journey to which St. Paul refers, Gal 2:1-2 when he says, that he went up by revelation; which is very consistent with this; for the church in sending them might be directed by a revelation, made either immediately to St. Paul, or to some other person, relating to this important affair. Important indeed it was, and necessary thatthese Jewish impositions should be solemnly opposed in time; because great numbers of converts, who were zealous for the law, would eagerly fall in with such a notion, and be ready to contend for the observance of it. Many of the Christians at Antioch, undoubtedly knew that St. Paul was under an extraordinary divine direction, and therefore would readily have acquiesced in his determination alone: but as others might have prejudices against him, on account of his having been so much concerned with the Gentiles, it was highly expedient to take the concurrent sense and judgment of the apostles to the circumcision upon this occasion.
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When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
No small dissension — We must earnestly contend for the faith of the gospel, accounting every parcel of truth precious, Judges 1:3 . How zealous was Paul in this cause, Galatians 2:5 ; Galatians 1:7 ; Galatians 5:12 . He wisheth them not only circumcised, but served as the Turks do their eunuchs, whom they deprive of all their genitals, so that they are forced to supply the uses of nature with a silver quill. a
a Non circumcidantur mode, sed et abscindantur. Chrys.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
3-6. being brought on their way by the church--a kind of official escort.
they passed through Phenice--(See on
Ac 11:19).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish
(Ac 11:19),
their spirit contrasts favorably with that of others of their nation.
And being brought on their way by the church - Being attended and conducted by the Christian brethren. See the notes on Romans 15:24. It was customary for the Christians to attend the apostles in their travels. Compare 1 Corinthians 16:6, 1 Corinthians 16:11; 3 John 1:6.
Through Phenice - See the note at Acts 11:19.
And Samaria - These places were directly on their route to Jerusalem.
Declaring the conversion ... - Of the Gentiles in Antioch, and in the regions in Asia Minor through which they had traveled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have contact in their journey.
Caused great joy - At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interests of religion that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious revivals of religion. Compare the notes on Acts 8:8.
When Paul and Barnabas had no small dissension and questioning with them (Γενομενης στασεως κα ζητησεως ουκ ολιγης τω Παυλω κα Βαρναβα προς αυτους). Genitive absolute of second aorist middle participle of γινομα, genitive singular agreeing with first substantive στασεως. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (προς αυτους, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Luke 23:25; Acts 19:40) as in Acts 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). The brethren appointed (εταξαν). "The brethren" can be supplied from verse Acts 15:1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb εταξαν (τασσω, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians 2:2) says that he went up by revelation (κατ' αποκαλυψιν), but surely that is not contradictory to the action of the church. Certain others of them (τινας αλλους). Certainly Titus (Galatians 2:1; Galatians 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. The apostles and elders (τους αποστολους κα πρεσβυτερους). Note one article for both (cf. "the apostles and the brethren" in Acts 11:1). "Elders" now (Acts 11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
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