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
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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
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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
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Verse 1. - Entered for went both, A.V.; Jews for the Jews, A.V.; and for and also, A.V.; Greeks for the Greeks, A.V. Observe how in every case Greeks are found attending the synagogue. So spake, etc. This illustrates the statement in Romans 10:17, that "faith cometh by hearing, and hearing by the Word of God."
XIV.
(1) Both of the Jews and also of the Greeks.—The latter term is used in its wider sense, as in Mark 7:26 and elsewhere, as equivalent to Gentile, but it implies that those who were so described spoke and understood Greek. In the former instance these would probably be the “proselytes of the gate” who heard the Apostles in the synagogue.
Acts 14:1-7. Preaching at Iconium. The Apostles forced to flee
- they went both together, &c.] These words probably refer not to one special visit, but to repeated occasions on which Paul and Barnabas appeared as fellow-labourers before the Jewish congregation in Iconium.
and so spake] on various occasions, on some of which not only Jews but Gentiles were hearers of the word.
also of the Greeks] Here the word in the original is Hellenes, used in other places by St Luke to signify Gentiles, in contradistinction to Hellenistæ, by which he means Greek-Jews. It has been thought that here Greek-Jews can only be intended, and that the word must therefore be used in a sense different from that which it has in other places in the Acts. But clearly the visit of the Apostles to Iconium lasted a considerable time, and it is not to be supposed that, while there, they refrained from speaking the word in any place but in the solitary synagogue. They went, as their wont was, to the synagogue first, that was the scene of their joint labours on many occasions, and there many of the Jews were won to the faith. But they spake elsewhere the same glad tidings which they published to the Circumcision, and thus many Gentiles also were converted. This seems a simpler explanation than to make St Luke say Hellenes here, when he means Hellenistæ. The verse condenses the account of the Apostolic labours, marks that their commencement was at the synagogue, that Jews became believers, and then without further specification of a place of preaching adds “and of the Gentiles,” to describe the whole result.
They entered together (κατα το αυτο εισελθειν). Like επ το αυτο in Acts 3:1. The infinitive εισελθειν is the subject of εγενετο. So spake that (λαλησα ουτως ωστε). Infinitive again parallel to εισελθειν. With the result that, actual result here stated with ωστε and the aorist infinitive πιστευσα (Robertson, Grammar, pp. 999f.) rather than ωστε and the indicative like John 3:16. It was a tremendous first meeting.
return to '
Acts 14:1. ἐν Ἰκονίῳ (Konia), sometimes regarded as a Roman colony towards the end of the reign of Claudius, thus dignified on account of the title conferred upon the frontier town, Claudio—Derbe. But Hadrian, not Claudius, constituted it a colony. In Acts 14:6 the Apostles flee from Iconium to the cities of Lycaonia, Lystra and Derbe, and the inference from this statement is that Iconium was not itself Lycaonian. But this inference justifies the local accuracy of the historian, as it would appear that the people of Iconium regarded themselves as Phrygian even after Iconium had been united with Lycaonia in one district of Roman administration: cf. Ramsay, Church in the Roman Empire, p. 37 ff., and the testimony of the Christian Hierax, 163 A.D., before his Roman judge: “I have come hither (i.e., as a slave), torn away from Iconium of Phrygia”: on the road travelled by the Apostles see also Ramsay, u. s., p. 27 ff. Strictly speaking, Lystra and Derbe were cities of Lycaonia-Galatica, while Iconium reckoned itself as a city of Phrygia-Galatica, all three being comprised within the Roman province of Galatia. See also Rendall, Acts, p. 262. On the place and its importance, situated with a busy trade on the principal lines of communication through Asia Minor, see C. and H., smaller edition, p. 145, B.D.2. Iconium is the scene of the famous Acts of Paul and Thekla, forming a part of the Acts of Paul, C. Schmidt’s translation of which we must await with interest. See Harnack, Chronol., i., p. 493, Wendt (1899), p. 42, Ramsay, Church in the Roman Empire, p. 375, and “Iconium,” Hastings’ B.D.—κατὰ τὸ αὐτὸ, “together,” so R. and A.V., cf. LXX, 1 Samuel 11:11, or it may mean “at the same time”. Blass however (so Ramsay, Weiss, Rendall) renders “after the same fashion,” i.e., as at Antioch. But for this meaning cf. Acts 17:2, where a different phrase is used.—Ἑλλήνων: on the whole best taken as referring to the σεβ. or φοβ. τὸν Θεόν, because in Acts 14:2 we have ἔθνη, which would signify the Gentiles generally, as opposed to those devout persons who as proselytes had joined the Jewish synagogue.
Acts 14:1-2. Κατὰ τὸ αὐτό] at the same time, simul (Vulg.), ὁμοῦ, Hesych. Comp. 1 Samuel 31:6, and examples in Kypke, II. p. 69 f.; Schaefer, ad Bos. Ell. p. 210.
Ἑλλήνων] see on Acts 11:20. Comp. Acts 18:4; Acts 18:6. Yet here those Gentiles only are meant who were in connection with Judaism as proselytes of the gate (comp. Acts 13:43), and thus had not by circumcision laid aside their Greek nationality. This limitation is required by the context; for they are present in the synagogue, and in Acts 14:2 the ἔθνη are distinguished from them, so that they occupy a middle place between the ἔθνη and the Ἰουδαῖοι.
οὕτως] in such a manner, so effectively.
ὥστε] refers to the preceding οὕτως, as in John 3:16. Often so in Greek writers, e.g. Xen. Mem. i. 2. 1; Sturz, Lex. IV. p. 623.
ἀπειθήσαντες (see the critical remarks), having refused obedience (by unbelief).
ἐκάκ.] they made evil-affected, put into a bad frame of mind, i.e. ad iracundiam concitaverunt (Vulg.), like the German phrase, “sie machten bös.” This meaning, not in use with Greek writers, nor elsewhere in the N.T. or in the LXX. (Psalm 106:32?) and Apocr., occurs in Joseph. Antt. xvi. 1. 2, 7. 3, 8. 6.
κατὰ τῶν ἀδελφ.] refers to ἐπήγ. κ. ἐκάκ. conjointly. Both were hostilely directed against the Christians.
아직 번역이 없습니다.
Acts 14:1-7 Paul and Barnabas are persecuted from Iconium by the
malice of the unbelieving Jews.
Acts 14:8-18 At Lidstra they heal an impotent man, and refuse
divine honours with abhorrence.
Acts 14:19,20 Paul is stoned at the instigation of the Jews, but
escapeth alive with Barnabas to Derbe.
Acts 14:21-28 Having passed through divers places, and confirmed
the churches in faith and patience, they return to
Antioch, and give an account of their ministry.
Iconium, a city in Lycaonia.
They went both together; Paul and Barnabas, as they were wont to do, showing as great constancy in performing of their duty, as their enemies did obstinacy in persecuting them for it.
So spake; with such evidence and demonstration of the Spirit and of power. The Greeks: See Acts 13:43.