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
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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
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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
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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
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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Acts 9:1-9 Saul, going towards Damascus, is encompassed with a
light from heaven, falleth to the earth, is called by
Christ, and led blind to Damascus.
Acts 9:10-22 Ananias is sent to him, by whom he is restored to sight,
and baptized: he straightway preacheth Christ boldly.
Acts 9:23-25 The Jews of Damascus seek to kill him.
Acts 9:26-30 He goeth to Jerusalem, and is brought to the apostles
by Barnabas: preaching boldly against the Grecians, he
is again in danger of his life, and is sent to Tarsus.
Acts 9:31 The church hath rest, and is multiplied,
Acts 9:32-35 Peter cureth Eueas of the palsy at Lydda,
Acts 9:36-43 and raiseth Tabitha to life at Joppa.
St. Luke intending a narrative of the wonderful conversion
of St. Paul, lets us know what manner of person he was before his
conversion, that none might despond of the grace of God, who earnestly
and heartily seek it.
Breathing out threatenings and slaughter; so full of rage within,
that the stream was outwardly apparent, which that inward fire had
sent forth: nothing less than destruction of the church is aimed at by
its enemies; whilst Saul was one of them he hunted after their
precious life too.
The high priest; who did usually preside in their great council,
in which they took cognizance of such matters; The blood of Stephen did
not quench their thirst, but increased it; they would spill more still.
Verse 1. - But for and, A.V.; breathing for breathing out, A.V.; threatening for threatenings, A.V. Threatening and slaughter. The phrase ἐμπνέων ἀπειλῆς κ.τ.λ., is rather a difficult one, and is variously explained. Schleusner takes the genitives in "threatening and slaughter" as genitives of the thing desired, "punting after threatening and slaughter" (comp. Amos 2:7). Meyer explains it "out of the threatenings and murder [in his heart] breathing hard at the disciples" - an expression indicating passion. Alford, taking nearly the sense of the A.V., makes "threatenings and slaughter" to be as it were the very material of his breath, whether breathed out or breathed in. Considering that ἐμπνέω means "to breathe in," as distinguished from ἐκπνέω, "to breathe out," and that these two are opposed to each other in Hippocrates (see Schleusner), the A.V. breathing out cannot be justified; nor is it likely that "Luke the physician" would forget the distinction. The difficulty is to explain the genitive case of "threatenings" and "slaughter." The high priest; probably the same person who is so described in Acts 7:1 (where see note). If the year with which we are now dealing was the year A.D. , Caiaphas was high priest. But Alford, Lewin, Farrar, and others place Saul's conversion in A.D. , when Theophilus, son of Annas or Ananus, was high priest (Chronicles Table in Alford's 'Proleg. to Acts').
IX.
(1) Yet breathing out threatenings.—The “yet” implies a considerable interval since the death of Stephen, probably coinciding with the time occupied by the mission-work of Philip in the previous chapter. During this interval the persecution had probably been continuing. The Greek participle, literally, breathing-in, is somewhat more emphatic than the English. He lived, as it were, in an atmosphere of threats and slaughter. It was the very air he breathed. Patristic writers and their followers have not unnaturally seen a half-prophetic parallelism between the language of Jacob, “Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil” (Genesis 49:27), and this description of one who gloried in being of that tribe (Philippians 3:5), and bore the name of its great hero-king.
Went unto the high priest.—It will be remembered that the high priest (whether we suppose Annas or Caiaphas to be meant) was a Sadducee, and that Saul gloried in being a Pharisee of the straitest sect (Acts 26:5). The temper of the persecutor, however, does not shrink from strange companionship, and the coalition which had been formed against our Lord (Matthew 26:3) was renewed against His followers. If, as is probable, the admission of the Samaritans to the new community had become known at Jerusalem, it would naturally tend to intensify their hatred. It would seem to them as if the accursed people were now allied with the Galileans against the Holy Place, and those who were zealous for its honour.
Acts 9:1-9. Saul’s mission to Damascus and his Conversion
- And [But] Saul, yet breathing out threatenings [threatening] It is better to translate the conjunction adversatively here, as the new subject is not connected except with the first sentence of chap. 8. The verb in this clause should be rendered “breathing,” not “breathing out.” Threatening and slaughter was, as it were, the atmosphere in which Saul was living.
and slaughter against the disciples of the Lord] We are not told of any other death, but Stephen’s, in which Saul was a participator, but we can gather from his own words (Acts 26:10) “when they were put to death, I gave my voice [vote] against them,” that the protomartyr was not the only one who was killed in the time of this persecution. It has been suggested that the zeal which Saul shewed at the time of Stephen’s death led to his election into the Sanhedrin, and so he took a judicial part in the later stages of the persecution, and, it may be, from a desire to justify the choice of those who had placed him in authority, he sought to be appointed over the enquiry after the Christians in Damascus. We gather from Acts 26:10 that before this inquisitorial journey he had been armed with the authority of the chief priests in his search after the Christians in Jerusalem.
went unto the high priest] who would most likely be the authority through whom the power, which the Great Sanhedrin claimed to exercise, in religious matters, over Jews in foreign cities, would be put in motion.
Breathing out (ἐμπνέων)
Lit., breathing upon or at, and so corresponding to against the disciples.
Threatenings and slaughter (ἀπειλῆς καὶ φόνου)
Lit., threatening; so Rev. In the Greek construction, the case in which these words are marks them as the cause or source of the "breathing;" breathing hard out of threatening, and murderous desire.
Yet (ετ). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in Acts 8:3. The zeal of Saul the persecutor increased with success. Breathing threatening and slaughter (ενπνεων απειλης κα φονου). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of απειλης and φονου means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (Acts 8:1) and now he revelled in the slaughter of the saints both men and women. In Acts 26:11 Luke quotes Paul as saying that he was "exceedingly mad against them."
return to '
Acts 9:1. Ὁ δὲ Σαῦλος: takes up and continues the narrative from Acts 8:3; the resumptive use of δέ.—ἔτι: “Sic in summo fervore peccandi ereptus et conversus est” Bengel.—ἐμπνέων: only here in N.T., not “breathing out,” A.V., but rather “breathing of,” lit[221], “in” (R.V. simply “breathing”), cf. LXX, Joshua 10:40; πᾶν ἐμπνέον ζωῆς (cf. Psalm 17:15)—threatening and murdering were as it were the atmosphere which he breathed, and in and by which he lived, cf. Stobæus, Flor., 85, 19, ὀδμῆς ἐμπνέοντα, L. and S. and Blass, in loco (cf. also Aristoph., Eq., 437 οὗτος ἤδη κακίας καὶ συκοφαντίας πνεῖ, and Winer-Moulton, xxx., 9).—τῷ ἀρχιερεῖ: probably Joseph Caiaphas, who continues thus to persecute the Church, see on Acts 4:6 (Acts 5:17); he held office until 36 A.D., see Zödder’s note, in loco, and “Caiaphas,” B.D.2, and Hastings’ B.D. “Saul as a Pharisee makes request of a Sadducee!” says Felten.
[221] literal, literally.
And Saul yet breathing out threatenings and slaughter,.... The historian having given an account of the dispersion of all the preachers of the Gospel at Jerusalem, excepting the apostles, and of their success in other parts, especially of Philip's, returns to the history of Saul; who, not satisfied with the murder of Stephen, and with the havoc he made of the church at Jerusalem, haling them out of their houses to prison, continued not only to threaten them with confiscation of goods and imprisonment, but with death itself. The phrase here used is an Hebraism; so in Psalm 27:12 , "one that breathes out violence", or cruelty; and this shows the inward disposition of his mind, the rage, wrath, malice, envy, and blood thirstiness he was full of; and is observed to illustrate the riches of divine grace in his conversion. And wonderful it is, that that same mouth which breathed out destruction and death to the followers of Christ, should afterwards publish and proclaim the Gospel of the grace of God; that he whose mouth was full of cursing and bitterness, should hereafter, and so very quickly, come forth in the fulness of the blessing of the Gospel of Christ. And this rage of his, who now ravened as a wolf, as was foretold of Benjamin, of which tribe he was, was against the lambs of Christ, and the sheep of his fold:
against the disciples of the Lord; not against wicked men, murderers, and thieves, and other evildoers, but against the harmless and innocent followers of Jesus, and which was an aggravation of his cruelty: and being thus heated, and full of wrath,
he went unto the high priest; Annas or Caiaphas, who, notwithstanding the Jews were under the Roman government, had great authority to punish persons with stripes and death itself, who acted contrary to their law.