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
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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This is the same with what we read Acts 20:20, publicly, and from house to house; that is, in the temple, and public places, they preached unto the Jews; and in more private places, (or houses), where they saw it needful; unto such they conversed with. They visited their flock, and instructed, exhorted, comforted them as their condition required. See the power of the grace of God; these were the men who forsook Christ when the soldiers came to apprehend him, they durst not be seen in his company; yet now they profess his name, and abide by their profession, though they are derided and beaten for it.
Verse 42. - Every day for daily, A.V.; at home for in every hour, A.V. (see Acts 2:46 note); to preach Jesus as the Christ for preach Jesus Christ, A.V. and T.R. The meaning is that they daily preached Jesus Christ both in the temple and in the house or houses where the disciples were wont to meet (see Acts 2:46, note). The spirit and conduct of the apostles here recorded is a precious example to their successors. To glory in the cross, to count shame endured for Christ's sake the highest honor, and to be unwearied and undaunted in teaching and preaching Jesus Christ through good report and through evil report, is the true character and work of every bishop of souls.
(42) And daily in the temple.—Probably, as before, in the Portico of Solomon; the captain of the Temple now acting on the resolution just taken, and letting the movement take its course without interruption.
And in every house.—Better, as in Acts 2:46, at home: in their place, or, it may be, places, of meeting.
To teach and preach Jesus Christ.—Better, to teach and to declare the good tidings of Jesus Christ. The word for “preach” is literally to “evangelise,” as in Acts 8:4; Acts 8:12; Acts 8:25; Romans 10:15, and elsewhere.
As the chief members of the Sanhedrin disappear from the scene at this stage, it may be well to note the later fortunes of those who have been prominent up to this point in the history. (1) Annas lived to see five of his sons fill the office of high priest (Jos. Ant. xx. 9, § 1); but his old age was overclouded by the tumults raised by the Zealots under John of Gischala, in the reign of Vespasian, and before he died the sanctuary was occupied by them, and became in very deed a “den of robbers” (Jos. Wars, iv. 3, § 7). (2) Joseph, surnamed Caiaphas, his son-in-law, who owed his appointment to Gratus (Jos. Ant. xviii. 2, § 2), was deposed by the Proconsul Vitellius, A.D. 36 (Jos. Ant. xviii. 4, § 3), and disappears from history. (3) On John and Alexander, see Notes on Acts 4:6. (4) Gamaliel, who is not mentioned by Josephus, continued to preside over the Sanhedrin under Caligula and Claudius, and is said to have died eighteen years before the destruction of Jerusalem, and to have sanctioned the Anathema, or “Prayer against heretics,” drawn up by Samuel the Little (Lightfoot, Cent. Chorograph, c. 15). Christian traditions, however, represent him as having been secretly a disciple of Christ (Pseudo-Clement, Recogn. i. 65), and to have been baptised by Peter and Paul, with Nicodemus, who is represented as his nephew, and his son Abibas (Photius Cod. 171, p. 199). In a legendary story, purporting to come from a priest of Syria, named Lucian, accepted by Augustine, he appears as having buried Stephen and other Christians, and to have been buried himself in the same sepulchre with the Protomartyr and Nicodemus at Caphar-algama (August. de Civ. Dei xvii. 8, Serm. 318). Later Rabbis looked on him as the last of the great Teachers or Rabbans, and noted that till his time men had taught the Law standing, while afterwards they sat. The glory of the Law, they said, had departed with Gamaliel.
- And daily in the temple, and in every house] Read, as in Acts 2:46, in the temple and at home. These are their two fields of labour, in the Temple, while they may be there, and then in their own houses; and it may be that some would not be able to go to the Temple, yet these at home were teachers still.
Jesus Christ] Better, Jesus the Christ, i.e. the anointed, the Messiah. This is the Name of Acts 5:41.
Acts 5:42. And daily in the temple, &c. — The apostles were punished for preaching, and commanded strictly not to preach: yet they went on with their work with unabated zeal, and indefatigable diligence, omitting no opportunity of doing it. Observe, 1st, They preached daily, not only on sabbath days, or on Lord’s days, but every day, as duly as the day came; not fearing lest they should either injure their health, or cloy their hearers. 2d, They preached both publicly in the temple, and privately in every house: in promiscuous assemblies, to which all resorted: and in the select assemblies of Christians, appointed for special ordinances. They did not think that either of these would excuse them from the other, knowing they were to preach the word in season and out of season. Though in the temple they were more exposed, and were under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger: and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses: in every house — Even the poorest. 3d, We are also told what was the subject of their preaching; they preached Jesus Christ; they not only preached concerning him, but they preached him, exhibiting him to those that heard them, as their Prophet, Priest, and King; their Teacher, Mediator, Governor, and Judge; their Wisdom, Righteousness, Sanctification, and Redemption: they preached, not themselves, but Christ Jesus the Lord, as the one Saviour of lost sinners, making it their chief business to advance his honour and interest, and not their own. This was the preaching that gave most offence to the priests and rulers: they were willing they should preach any thing but Christ; but the apostles would not alter their subject to please them. Observe, reader, it ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; Christ dying for us; Christ living in us; nothing besides this, or what is reducible to it.
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And daily in the temple, and in every house,.... Every day, with great constancy and assiduity, both publicly and privately; in the temple, the place of public worship, where the Jews resorted on that account; and in each of their private houses, as often as they had opportunity:
they ceased not to teach and preach Jesus Christ, that he is the Son of God, truly and properly God, the only Saviour of sinners: they preached up the dignity of his person, the grace of his incarnation, the obedience of his life, the benefits of his sufferings and death; they preached his resurrection from the dead, and the resurrection of the dead through him; they declared his ascension to heaven, his session at the right hand of God, and intercession for his people; they preached peace and pardon by his blood, atonement of sin by his sacrifice, justification by his righteousness, and complete redemption and salvation by him. And this they did without ceasing, not regarding the orders and threats of the sanhedrim; they waxed bolder and bolder in the ministry of the word, and were more constant and assiduous in it; their reproaches and persecutions increased their zeal for Christ, and his cause.