성경 주석서

Verse 1. - The captain of the temple. Only here and Acts 5:24, and Luke 22:4, 52 in the plural some have thought that the commander of the Roman garrison of the castle of Antonia is here meant. But as the scene is laid in the court of the temple, this is very improbable. Josephus ('Ant. Jud.,' 20, 6:2) speaks of an officer apparently of the temple, who was called ὁ στρατηγός, and was certainly a Jew by his name Ananus, and being, as Josephus relates farther ('Bell Jud.,' 2, 12:6), the son of the high priest Ananias. He also mentions the captain of the temple ('Bell. Jud.,' 6, 5:3) at the time of the destruction of the temple. There can be little doubt, therefore, that the captain of the temple here spoken of was a priest who had under him the Levitical guard, and whose duty it was to keep order in the temple courts in these turbulent times, lie appears from Acts 5:25, 26, Luke 22:4, 52, and the passages in Josephus, to have been an officer of high rank.

Verse 2. - Sore troubled for grieved, A.V.; because for that, A.V.; proclaimed in Jesus for preached through Jesus, A.V. The preaching the resurrection of the Lord Jesus as the "First fruits of them that slept," would be especially obnoxious to the Sadducees, "which deny that there is any resurrection" (Luke 20:27). The Sadducees were at this time in power (see Acts 5:17; and comp. Acts 23:6-8); and we learn from Josephus ('Ant. Jud.,'20. 9:1) that the son of this Annas (or Anauus) went over to the sect of the Sadducees, being himself high priest as his father had been.

Verse 3. - Ward for hold, A.V. (see ver. 18); morrow for next day, A.V. They laid hands on them. The harsh persecution of the disciples at Jerusalem at this time when the Sadducees were in power is in exact accordance with Josephus's statement in the passage just referred to, that the Sadducees were more severe and cruel in their administration of justice than any other Jews. Their tenet of no life to come made them look to severe punishments in this life.

Verse 4. - But for howbeit, A.V.; that for which, A.V.; came to be for was, A.V. The number of the men; strictly, of the males (ἀνδρῶν) (Acts 5:14), but probably used here more loosely of men and women. It is not clear whether the five thousand is exclusive of or includes the three thousand converts at the Feast of Pentecost; but the grammar rather favors, the former, as there is nothing in the word ἀνδρῶν, itself to signify "disciples," or "believers," and therefore it is more naturally referred to those of whom it had just been predicated that, having heard the Word, they believed it.

Verse 5. - Were gathered together in Jerusalem for at (ver. 6), A.V.; or, as it should rather be rendered, to - some of them probably living in the country. This clause is placed in the A.V. at the end of ver. 6 because, in the T.R., Annas, Caiaphas, John, and Alexander are in the accusative ease, whereas, in the R.T., they are in the nominative case; for which reason the R.V. supplies the words "was there" in ver. 6. We see here the different classes which composed the Sanhedrim.

Verse 6. - Annas the high priest was there for Annas the high priest, a.V. This is the same Annas as is mentioned in Luke 3:2 and John 18:13, and is described as "father-in-law to Caiaphas." He is called by Josephus, Ananus. The succession of the high priests was so irregular, and their tenure of the office so uncertain, in these later years of the Jewish commonwealth, being dependent upon the caprice of the civil rulers who appointed and deposed them at their pleasure, that it does not surprise us to find Annas and Caiaphas high priests at the commencement of John the Baptist's ministry, then Caiaphas at the time of our Lord's passion, and now Annas again. It is possible, however, that Annas may have continued to be president of the Sanhedrim, and be called high priest, even when not actually so. He seems to have lived to old age. He is mentioned by Josephus ('Ant. Jud.,' 20, 60:1) as having had the singular felicity not only of enjoying the high priesthood himself for a great length of time, but of having five sons promoted to the dignity of high priest, viz. Eleazar, Jonathan, Theophilus, Mat-thins, and Ananus (or Annas). Caiaphas (John 18:13). Of John and Alexander nothing further is known, but Farrar conjectures that John may be "the celebrated Johanan Ben Zakkai, and Alexander perhaps the wealthy brother of Philo" ('Life of St. Paul,' 1. p. 107). Of the kindred of the high priest; rather, of the high priestly race. The high priests were only taken from certain families; the members of which were called ἀρχιερεῖς, or chief priests, A.V. (Matthew 16:21; Matthew 26:47, etc.), Many of these would naturally be the near relations of the high priest.

Verse 7. - Inquired for asked, A.V.; in for by, A.V. In what name; ποίος, what, means exactly, "what kind." The miracle might have been wrought, as it seemed to them, by Beelzebub, or by magic (Luke 15:15, etc.; Acts 13:6; Acts 19:19, etc.), as well as by Divine power and in the Name of God. They asked which it was. In the Greek there is an emphasis upon the "ye," which is placed last, equal to "such as you," unlearned and contemptible men.

Verse 8. - Elders for elders of Israel, A.V. and T.R. Filled with the Holy Ghost; in direct fulfillment of the promise (Mark 13:11; Luke 12:12; Luke 21:14, 15; comp. Acts 7:55). St. Peter addresses them with all respect (see Matthew 23:2).