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
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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
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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
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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
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
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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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Verse 1. - Now for and, A.V.; the brethren for brethren, A.V.; also had for had also, A.V, We can imagine how rapidly the news of the great revolution would travel to the metropolis of Jewish Christianity, and what a stir it would maim in that community. It does not appear what view James and the other apostles took.
XI.
(1) And the apostles and brethren that were in Judæa . . .—The context implies that the tidings travelled, while Peter remained at Cæsarea, first probably to Joppa and Lydda, and afterwards to Jerusalem.
Acts 11:1-18. The Judæo-Christians blame Peter. He makes his defence at Jerusalem
- the apostles and brethren … heard] The news reached them before the return of St Peter to Jerusalem.
that the Gentiles had also received the word of God] At this news, had there been no additional information about Peter’s eating with Cornelius, the disciples would have rejoiced, and would have welcomed this further spread of the word, as they did (Acts 8:14) the conversion of the Samaritans, but to some, who were not only Christians, but strict observers of Jewish ritual, it was a cause of offence that Peter had consented to become the guest of a Gentile.
In Judaea (κατὰ τὴν Ἰουδαίαν)
More correctly, "throughout Judaea."
In Judea (κατα την Ιουδαιαν). Throughout Judea (probably all Palestine), distributive use of κατα. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities. Had received (εδεξαντο). First aorist middle indicative. The English idiom requires "had" received, the Greek has simply "received."
return to '
Acts 11:1. For Western readings see critical notices.—κατὰ τὴν Ἰ.: not simply in but throughout Judæa, “all about Judæa,” Hort, Ecclesia, p. 57, cf. Acts 8:1.
Acts 11:1-18. The fellowship into which Peter entered with the Gentiles (chap. 10) offends the Jewish Christians at Jerusalem, but their objection is allayed by the apostle through a simple representation of the facts as a whole, and is converted into the praise of God.
κατὰ τὴν Ἰουδαίαν is not = ἐν τῇ Ἰουδ. (Kuinoel, de Wette), but throughout Judaea, v. 15, and see Nägelsb. on the Iliad, p. 12, ed. 3.
Acts 11:2. διεκρίνοντο] they strove against him. Judges 1:9; Dem. 163. 15; Polyb. 2:22. 11; Athen. 12 :p. 544 C.
οἱ ἐκ περιτομ.] the circumcised Christians, as in Acts 10:45, opposed to the Gentiles (ἀκροβυστ. ἔχοντας) whose conversion is reported.
ὅτι is most simply taken as recitative, neither quare, Vulg. (comp. on Mark 9:11), nor because (Grotius supplying: hoc querimur).
πρὸς ἄνδρας κ.τ.λ.] Thus it was not the baptism of these men that they called in question, but the fellowship entered into by Peter with them, especially the fellowship at table (comp. Galatians 2:12). This was the stone of stumbling: for they had not come to Peter to be baptized, as a Gentile might present himself to become a proselyte; but Peter had gone in to them. Without ground (see, in opposition, Oertel, p. 211), Gfrörer and Zeller employ this passage against the historical character of the whole narrative of the baptism of Cornelius.
ἀκροβ. ἔχ.] An expression of indignation. Ephesians 2:11.
Acts 11:4. ἀρξάμ. ἐξετιθ.] he began and expounded, so that ἀρξάμ. is a graphic trait, corresponding to the conception of the importance of the speech in contradistinction to the complaint;[265] comp. Acts 2:4.
Acts 11:6. εἰς ἣν ἀτενίσας κατενόουν κ. εἶδον] on which I, having fixed my glance, observed (Acts 7:31) and saw, etc. This εἶδον τὰ τετράποδα κ.τ.λ. is the result of the κατενόουν.
κ. τὰ θηρία] and the beasts; specially to make mention of these from among the quadrupeds. In Acts 10:12 the wild beasts were not specially mentioned; but there πάντα stood before ΤᾺ ΤΕΤΡΑΠ.
Acts 11:11. ἮΜΕΝ] (see the critical remarks) is to be explained from the fact, that Peter already thinks of the ἈΔΕΛΦΟΊ, Acts 11:12, as included.
Acts 11:12. ΟὟΤΟΙ] the men of Joppa, who had gone with Peter to Cornelius (Acts 10:23), had thus accompanied him also to Jerusalem. They were now present in this important matter as his witnesses.
Acts 11:13. ΤῸΝ ἌΓΓΕΛΟΝ] the angel already known from chap. 10,—a mode of expression, no doubt, put into the mouth of Peter by Luke from his own standpoint.
Acts 11:14. ἐν οἷς] by means of which.
Acts 11:15. ἐν δὲ τῷ ἄρξασθαί με λαλεῖν] This proves that Peter, after Acts 10:43, had intended to speak still considerably longer.
ΚΑῚ ἘΦ ̓ ἩΜᾶς and ΚΑῚ ἩΜῖΝ, Acts 11:17 (it is otherwise with ὙΜΕῖς, Acts 11:16), are to be taken as in Acts 10:47.
ἘΝ ἈΡΧῇ] namely, at Pentecost. The period of the apostolic church was then at its beginning.
Acts 11:16. Comp. Acts 1:5.
ὡς ἔλεγεν] A frequent circumstantiality. Luke 22:61; Thuc. i. 1. 1, and Krüger in loc.; also Bornemann, ad Cyrop. i. 2, 5. Peter had recollected this saying of Christ, because he had seen realized in the Gentiles filled with the Spirit what Jesus, Acts 1:5, had promised to the apostles for their own persons. Herein, as respects the divine bestowal of the Spirit, he had recognised a placing of the Gentiles concerned on the same level with the apostles. And from this baptisma flaminis he could not but infer it as willed by God, that the baptisma fluminis also was not to be refused.
Acts 11:17. πιστεύσασιν] refers not to ΑὐΤΟῖς, as is assumed by Beza, Heinrichs, and Kuinoel against the order of the words, but to ἩΜῖΝ: “as also to us as having become believers,” etc., that is, as He has given it also to us, because we had become believers, so that thus the same gift of God indicated as its basis the same faith in them as in us.
ἐγὼ δὲ τίς ἤμην δυνατὸς κ.τ.λ.] Two interrogative sentences are here blended into one (Winer, p. 583 [E. T. 784]): Who was I on the other hand? was I able to hinder God, namely, by refusal of baptism? Concerning δέ, in the apodosis, following after a hypothetical protasis, see Nägelsb. on the Iliad, p. 66, ed. 3; Baeumlein, Partik. p. 92 f.
Acts 11:18. ἡσύχασαν] they were silent, Luke 14:4, often in classical writers. Comp. Locella, ad Xen. Eph. p. 280. The following ἐδόξαζον (imperfect) thereupon denotes the continuous praising. Previously contention against Peter (Acts 11:2-3), now silence, followed by praise of God.
ἄραγε] thus, as results from this event. By τὴν μετάνοιαν, however, is meant the Christian change of disposition; comp. Acts 5:31.
εἰς ζωήν] unto (eternal Messianic) life; this is the aim of τὴν μετάνοιαν ἔδωκεν. Comp. ΣΩΘΉΣῌ, Acts 11:14.
[265] The importance of the matter is the reason why Luke makes Peter again recite in detail the vision narrated. This in opposition to Schleiermacher, who finds in the double narrative a support for his view concerning the composition of the book.—Observe how simply Peter makes his experience speak for itself, and then, ver. 16 ff., just as simply, calmly, and with persuasive brevity, subjoins the justification following from this experience.
Acts 11:1-18 Peter, being accused for conversing with the
Gentiles, maketh his defence; the
church is satisfied, and glorifieth God.
Acts 11:19-21 The gospel having spread as far as
Phenice, Cyprus, and Antioch.
Acts 11:22-26 Barnabas is sent thither, who
fetcheth Saul from Tarsus: many people are taught at
Antioch, where the disciples are first called
Christians.
Acts 11:27-30 Agabus prophesieth a dearth: the
disciples send relief from Antioch to the brethren
in Judea by Barnabas and Saul.
And brethren; the rest of the believers, who had not only one God to their Father, but one church to their mother, and were born of the same Spirit, and were fed by the same milk of the word of God.
The Gentiles had also received the word of God; this was a most incredible thing unto them who were of the seed of Abraham according to the flesh, and were not acquainted with that mystery that Abraham should have a seed of his faith, upon whom all the promises were entailed. These looked upon the Gentiles as most execrable persons, such as the apostle describes, Ephesians 2:12, that had no hope, and were without God; and therefore no less than a miracle, and that well attested, as this was, could make them change their opinion.