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
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
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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 8:2. Spitta connects Acts 8:2 with Acts 11:19-21, and all the intermediate section, Acts 8:5 to Acts 11:19; forms part of his source (so also Sorof, Clemen, who joins his H.H., Acts 8:1 to Acts 11:19; but on the other hand see Hilgenfeld, Zeitschrift für wissenschaft. Theol., p. 501 (1895), and Jüngst, Apostelgeschichte, p. 79). According to Spitta the whole narrative of Philip’s ministry in 8 ought not to be connected so closely with the death of Stephen, but should fall after Acts 9:31. The only reason for its earlier insertion is the desire to connect the second deacon with the first (but Hilgenfeld, u. s., pp. 413, 414 (1895), as against both Spitta and Clemen, regards the account of Philip and that of Stephen as inseparable). Spitta strongly maintains that Philip the Apostle, and not the deacon, is meant; and if this be so, he would no doubt help us to answer the objection that in Acts 8:14-17, and indeed in the whole section 9–24 we have an addition of the sub-Apostolic age inserted to show that the Apostles alone could bestow the Holy Spirit. But it cannot be said that Spitta’s attempt at the identification of Philip in 8 with the Apostle is in any way convincing, see, e.g., Zöckler, Apostelgeschichte, p. 212; Hilgenfeld, u. s., p. 416 (note), and Jüngst, u. s., p. 81. Feine’s objection to Acts 8:14-17 leads him, whilst he admits that the meeting with Simon Magus is historical, to regard the conversion of the sorcerer as doubtful, because the whole passage presupposes (Acts 8:18-24) that the laying on of the Apostles’ hands bestowed the Spirit; so Clemen refers the whole representation in its present form of the communication of the Spirit, not through Baptism, but through the laying on of the Apostles’ hands, to his Redactor Antijudaicus (cf. Acts 19:6), and to the same hand he attributes the πλὴν τῶν ἀποστόλων, Acts 8:1, and cf. Acts 8:25, introduced for the purpose of showing that the Apostles Peter and John sanctioned the Samaritan mission from the central home of the Christian Church.—συνεκόμισαν: in its primary sense the verb means to carry or bring together, of harvest; to gather in, to house it; so also in LXX, Job 5:26; in a secondary sense, to help in burying; so Soph., Ajax, 1048; Plut., Sull., 38. The meaning is not “carried to his burial,” as in A.V., but rather as R.V., “buried,” for, although the Greek is properly “joined in carrying,” the word includes the whole ceremony of burial—it is used only here in the N.T., and in LXX only in l. c.—εὐλαβεῖς: only found in St. Luke in N.T., and used by him four times, once in Luke 2:25, and in Acts 2:5; Acts 22:12 (εὐσεβής, T.R.). The primary thought underlying the word is that of one who handles carefully and cautiously, and so it bears the meaning of cautious, circumspect. Although εὐλάβεια and εὐλαβεῖσθαι are both used in the sense of caution and reverence towards the gods in classical Greek, the adjective is never expressly so used. But Plato connects it closely with δίκαιος (cf. Luke 2:25), Polit. 311 A and 311 [214] (so εὐσεβῶς and εὐλαβῶς are used together by Demosthenes). In the LXX all three words are found to express reverent fear of, or piety towards, God; εὐλαβεῖσθαι, frequently, εὐλάβεια in Proverbs 28:14, where σκληρὸς τὴν καρδίαν in the second part of the verse seems to point to the religious character of the εὐλαβ., whilst εὐλαβής is found in Micah 7:2 as a rendering of חסיד (cf. Psalms of Solomon, p. 36, Ryle and James’ edition); cf. also Sir 11:17 (but see for both passages, Hatch and Redpath); in Leviticus 15:31 we find the word εὐλαβεῖς ποιήσετε τοὺς υἱοὺς Ἰ. ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν, נָוַר hi. The adverb εὐλαβῶς is found once, 2Ma 6:11. St. Luke uses the word chiefly at all events of O.T. piety. In Luke 2:45 it is used of Simeon, in Acts 2:5 of the Jews who came up to worship at the feasts in Jerusalem, and in Acts 22:12, although Ananias was a Christian, yet the qualifying words εὐλ. κατὰ τὸν νόμον point again to a devout observance of the Jewish law. Trench, N. T. Synonyms, i., pp. 38, 198 ff.; Westcott, Hebrews, on Acts 5:7; Grimm-Thayer, sub v., and sub v. δειλία.—ἄνδρες εὐλ.: much discussion has arisen as to whether they were Jews or Christians. They may have been Christians who like the Apostles themselves were still Jews, attending the temple services and hours of prayer, some of whom were doubtless left in the city. But these would have been described more probably as ἀδελφοί or μαθηταί (so Felten, Page, Hackett). Or they may have been devout Jews like Nicodemus, or Joseph of Arimathea, who would show their respect for Stephen, as Nicodemus and Joseph for Jesus (so Holtzmann, Zöckler). Wetstein (so too Renan and Blass) explains of Gentile proselytes, men like Cornelius, who rendered the last offices to Stephen out of natural respect for the dead, and who stood outside the jurisdiction of the Sanhedrim, so that the funeral rites need not have been performed in secret. But St. Luke as a rule uses other words to denote Gentile proselytes, and the Sanhedrim would probably not have interfered with the burial, not only on account of the known Jewish care for the dead, but also because devout Jews would not have been obnoxious in their eyes to the charges brought against Stephen, Acts 6:14 (so Nösgen). The word might therefore include both devout Jews and Jewish Christians who joined together in burying Stephen.—κοπετὸν μέγαν, from κόπτω, κόπτομαι, cf. planctus from plango, to beat the breast or head in lamentation. Not used elsewhere in N.T., but frequent in LXX; cf., e.g., Genesis 1:10, 1Ma 2:70; 1Ma 4:39; 1Ma 9:20; 1Ma 13:26, for the same allocation as here, and for ποιῆσαι κοπετόν, Jeremiah 6:26, Micah 1:8, and cf. also Zechariah 12:10. In classical Greek κομμός is found, but see Plut., Fab., 17, and Kennedy, Sources of N. T. Greek, p. 74, for reference to the comic poet Eupolis (cf. also Blass), and Grimm-Thayer, sub v. For the Jewish customs of mourning cf. Matthew 9:23, Hamburger, Real-Encyclopädie des Judentums, i., 7, 996, “Trauer”; Edersheim, Jesus the Messiah, i., p. 616, and Sketches of Jewish Social Life, p. 172 ff. If the mourners included Jews as well as Jewish Christians, it may well have been that the lamentation was not only a token of sorrow and respect, but also in the nature of a protest on the part of the more moderate section of the Pharisees (see also Trench’s remarks, u. s., p. 198). According to the tradition accepted by St. Augustine, it is said that both Gamaliel and Nicodemus took part in the burial of Stephen, and were afterwards laid in the same grave (Felten, Apostelgeschichte, p. 167, and Plumptre in loco).
[214] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Acts 8:2-3. The connection of Acts 8:1-3 depends on the double contrast, that in spite of the outbreak of persecution which took place on that day, the dead body of the martyr was nevertheless honoured by pious Jews; and that on the other hand, the persecuting zeal of Saul stood in stern opposition thereto. On that day arose a great persecution (Acts 8:1). This, however, prevented not pious men from burying and lamenting Stephen (Acts 8:2); but Saul laid waste, in that persecution which arose, the church (of Jerusalem, Acts 8:3). The common opinion is accordingly erroneous, that there prevails here a lack of connection (Acts 8:2 is a supplementary addition, according to de Wette), which is either (Olshausen, Bleek) to be explained by the insertion of extracts from different sources, or (Ziegler in Gabler’s Journ.f. theol. Lit., I. p. 155) betokens that ἐγένετο δὲ … ἀποστόλων is an interpolation, or (Heinrichs, Kuinoel) at least makes it necessary to hold these words as transposed, so that they had originally stood after Acts 8:2.[218]
συγκομίζειν] to carry together, then, used of the dead who are carried to the other dead bodies at the burial-place, and generally: to bury. Soph. Aj. 1048; Plut. Sull. 38. According to the Scholiast on Soph. l.c. and Phavorinus, the expression is derived from gathering the fruits of harvest. Comp. Job 5:26.
The ἄνδρες εὐλαβεῖς are not (in opposition to Heinrichs and Ewald) Christians, but, as the connection requires, religious Jews who, in their pious conscientiousness (comp. Acts 2:5), and with a secret inclination to Christianity (comp. Joseph of Arimathea and Nicodemus), had the courage to honour the innocence of him who had been stoned. Christians would probably have been prevented from doing so, and Luke would have designated them more distinctly.
κοπετός: θρῆνος μετὰ ψοφοῦ χειρῶν, Hesychius. See Genesis 50:10; 1Ma 2:70; Nicarch. 30; Plut. Fab. 17; Heyne, Obss. in Tibull. p. 71.
ἐλυμαίνετο] he laid waste, comp. Acts 9:21; Galatians 1:13. The following sentence informs us how he proceeded in doing so; therefore a colon is to be placed after τ. ἐκκλ.
κατὰ τοὺς οἰκ. εἰσπορ.] entering by houses (house by house, Matthew 24:7; Winer, p. 374 [E. T. 500]).
σύρων] dragging. See Tittmann, Synon. N. T. p. 57 f., and Wetstein. Comp. Acts 14:19, Acts 17:3. Arrian. Epict. 1:29.
[218] According to Schwanbeck, p. 325, ver. 1 is to be regarded as an insertion from the biography of Peter.
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Acts 8:2. And devout men— Yet devout men. Some learned writers have been of opinion that these were proselytes; of which, however, there does not appear to be any proof. See on ch. Acts 2:5. Such a token of respect, to one who had been publicly executed as a blasphemer, was an expression of zeal and piety which might justly entitle these men to the honourable character here given. Thus St. Luke calls Joseph of Arimathea, a good and just man, when he speaks of the generous and courageous regard that he shewed to the body of Jesus. See Luke 23:50.
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And devout men carried Stephen to his burial , and made great lamentation over him.
Carried Stephen — συνεκομισαν , On their shoulders, lamenting, with knocking their breasts, …, as the word κοπετον imports: no whit afraid of those mad murderers. So the primitive Christians would not be kept from visiting the confessors in prison, Tamet si multis terroribus minis, et periculis interdictum erat, as Chrysostom witnesseth in his oration of the two martyrs. So certain good people took up and buried the bodies of Ursula and Mary, two noble virgins, burnt at Delden in Lower Germany, which the executioner could in no wise consume with fire, but left them lying on the ground. And the like is reported touching the hearts of Zuinglius and Cranmer.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
3. Saul . . . entering into every house--like as inquisitor [BENGEL].
haling men and women, &c.--See his own affecting confessions afterwards
(Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).
Devout (ευλαβεις). Only four times in the N.T. (Luke 2:25; Acts 2:5; Acts 8:2; Acts 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. Buried (συνεκομισαν). Aorist active indicative of συνκομιζω, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. Lamentation (κοπετον). Late word from κοπτομα, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.
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