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
간결 절별 전권 개혁주의 주석
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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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Acts 25 Introduction
Porcius Festus being appointed governor of Judea, instead of Felix, the Jews beseech him to have Paul brought up to Jerusalem, that he might be tried there; they lying in wait to kill him on the way, Acts 25:1-3. Festus refuses, and desires those who could prove any thing against him, to go with him to Caesarea, Acts 25:4, Acts 25:5. Festus, having tarried at Jerusalem about ten days, returns to Caesarea, and the next day Paul is brought to his trial, and the Jews of Jerusalem bring many groundless charges against him, against which he defends himself, Acts 25:6-8. In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusalem, and be tried there, Acts 25:9. Paul refuses, and appeals to Caesar, and Festus admits the appeal, Acts 25:10-13. King Agrippa, and Bernice his wife, come to Caesarea to visit Festus, and are informed by him of the accusations against Paul, his late trial, and his appeal from them to Caesar, Acts 25:14-21. Agrippa desires to hear Paul; and a hearing is appointed for the following day, Acts 25:22. Agrippa, Bernice, the principal officers and chief men of the city being assembled, Paul is brought forth, Acts 25:23. Festus opens the business with generally stating the accusations against Paul, his trial on these accusations, the groundless and frivolous nature of the charges, his own conviction of his innocence, and his desire that the matter might be heard by the king himself, that he might have something specifically to write to the emperor, to whom he was about to send Paul, agreeably to his appeal, Acts 25:24-27.
Meyer's Critical and Exegetical Commentary on the New Testament
Acts 25 Introduction
CHAPTER 25
Acts 25:2. ὁ ἀρχιερεύς] οἱ ἀρχιερεῖς is decidedly attested. Recommended by Griesb., adopted by Lachm. Tisch. Born. The singular arose from Acts 24:1.
Acts 25:4. εἰς Καισάρ.] so Lachm. Tisch. Born., according to preponderating testimony. Elz. Scholz have ἐν Καισαρείᾳ. An interpretation.
Acts 25:5. τούτῳ] A B C E א, min. Arm. Vulg. Lucifer, have ἄτοπον. So Lachm. and Born. But how easily, with the indefiniteness of the expression εἴ τι ἐστὶν ἐν κ.τ.λ., was ἄτοπον suggested as a gloss, perhaps from a recollection of Luke 23:41! This then supplanted the superfluous τούτῳ. Other codd. have τούτῳ ἄτοπον. And ἄτοπον is found variously inserted.
Acts 25:6. οὐ πλείους ὀκτὼ ἢ δέκα] so Griesb. Lachm. Tisch. Scholz, Born. But Elz. has πλείους ἢ δέχα, in opposition to A B C א, min. Copt. Arm. Vulg. As the oldest codd., in which the numbers are written as words, likewise all the oldest vss. (of which, however, several omit οὐ, and several οὐ πλείους), have ὀκτώ, it is very probable that in later witnesses the number written by the numeral sign η was absorbed by the following ἤ. Finally, the omission of οὐ was suggested by ἐν τάχει, Acts 25:4, as it was thought that διατρίψας δὲ … δέκα must be taken as a contrast to ἐν τάχει (he promised to depart speedily, yet he tarried, etc.).
Acts 25:7. αἰτιάματα] Griesb. Scholz, Lachm. Tisch. read αἰτιω̇ματα, which is so decidedly attested that, notwithstanding that this form does not occur elsewhere, it must be adopted.
φέροντες κατὰ τοῦ Παύλου] Lachm. Tisch. Born. read καταφέροντες, following A B C א, loti. 40, Vulg. Lucifer. The Recepta is one interpretation of this; another is ἐπιφέρ. τῷ Π. in E.
Acts 25:11. γάρ] A B C E א, min. Copt. Slav. Chrys. Theophyl. 2, have οὖν, which Griesb. has approved, and Lachm. Tisch. Born. have adopted. Rightly; εἰ μὲν οὖν ἀδικῶ seemed entirely at variance with the preceding οὐδὲν ἠδίκησα.
Acts 25:15. δίκην] A B א, min. Bas. have καταδίκην. Recommended by Griesb., adopted by Lachm. and Born. An interpretation.
Acts 25:16. After ἄνθρωπον Elz. Scholz have εἰς ἀπώλειαν. It is wanting in preponderating witnesses, and is an addition of the nature of a gloss.
Acts 25:18. ἐπέφερον] Lachm. Tisch. Born. read ἔφερον, according to decisive testimony.
After ὑπν. ἐγώ A C* have πονηράν (so Lachm.), and B E א** πονηρῶν (so Born.). Two different exegetical additions.
Acts 25:20. τούτων] has decisive attestation. But Elz. Scholz have τούτου, which (not to be taken with Grotius and others as the neuter) was occasioned by the preceding ὁ Παῦλος and the following εἰ βούλοιτο.
Acts 25:21. ἀναπέμψω is to be adopted, with Lachm. Tisch. Born., according to preponderating testimony, instead of πέμψω. The reference of the compound was overlooked.
Acts 25:22. ἔφη, and afterwards ὁ δέ, are deleted by Lachm. Tisch. Born., according to A B א; and rightly. They were added by way of completion.
Acts 25:25. καταλαβόμενος] Lachm. and Born. read κατελαβόμην, following A B C E א** loti. Vulg. Copt. Syr., which witnesses also omit καί before αὐτοῦ. A logical emendation.
Acts 25:26. σχῶ, τι γράψαι] Lachm. Tisch. Born, read σχῶ, τί γράψω, according to A B C, min. The Recepta is a mechanical repetition from the preceding.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ac 25:1-12.
Ac 25:1-12.
FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR.
1-3. Festus . . . after three days . . . ascended . . . to Jerusalem--to make himself acquainted with the great central city of his government without delay.
Now when Festus was come - See the notes on Acts 24:27.
Into the province - The province of Judea; for Judea at that time was a Roman province.
After three days - Having remained three days at Caesarea.
He ascended - This was the usual language in describing a journey to Jerusalem. Thus, the English people speak of going up to London, because it is the capital. See the notes on Acts 15:1.
To Jerusalem - The governors of Judea at this time usually resided at Caesarea; but as Jerusalem had been the former capital; as it was still the seat of the religious solemni ties; as the Sanhedrin held its meetings there; and as the great, and rich, and learned men, and the priests resided there, it is evident that a full knowledge of the state of the province could be obtained only there. Festus, therefore, having entered upon the duties of his office, early went to Jerusalem to make himself acquainted with the affairs of the nation.
Now when Festus was come into the province - By the province is meant Judea; for, after the death of Herod Agrippa, Claudius thought it imprudent to trust the government in the hands of his son Agrippa, who was then but seventeen years of age; therefore Cuspius Fadus was sent to be procurator. And when afterwards Claudius had given to Agrippa the tetrarchate of Philip, that of Batanea and Abila, he nevertheless kept the province of Judea more immediately in his own hands, and governed it by procurators sent from Rome. Joseph. Ant. lib. xx. cap. 7, sec. 1. Felix being removed, Porcius Festus is sent in his place; and having come to Caesarea, where the Roman governor generally had his residence, after he had tarried three days, he went up to Jerusalem, to acquaint himself with the nature and complexion of the ecclesiastical government of the Jews; no doubt, for the purpose of the better administration of justice among them.
Now when Festus was come into the province,.... Of Judea, which was a Roman province, over which he was made governor by Nero, the Roman emperor, in the room of Felix; he now being landed in some part of the province, namely, at Caesarea, and so might be said to have entered upon the government of it, as the phrase will bear to be rendered;
after three days he ascended from Caesarea to Jerusalem; he very likely came by sea from Italy to Judea, and landed at Caesarea; for though Joppa was the nearest port to Jerusalem, yet Caesarea was the safest, and most commodious port, being made so by Herod; See Gill on Acts 18:22, and besides, it seems to have been very much the residence of the kings and governors of Judea, Acts 12:19 here Festus stayed three days after his landing, to rest himself after the fatigue of the voyage, and then went up to Jerusalem, the metropolis of the province of Judea.
Some think that Felix was turned out, and Festus succeeded him, quickly after Paul's imprisonment, and that the two years mentioned in the close of the foregoing chapter are to be reckoned from the beginning of Nero's reign; but it seems more natural to compute them from Paul's being delivered into the hands of Felix. However, we have here much the same management of Paul's case as we had in the foregoing chapter; cognizance is here taken of it, I. By Festus the governor; it is brought before him by the Jews, Ac 25:1-3. The hearing of it is appointed to be, not at Jerusalem, as the Jews desired, out at Cæsarea, Ac 25:4-6. The Jews appear against Paul and accuse him (Ac 25:7), but he stands upon his own innocency (Ac 25:8); and to avoid the removing of the cause to Jerusalem, to which he was pressed to consent, he at length appeals to Cæsar, Ac 25:9-12. II. By king Agrippa, to whom Festus relates his case (Ac 25:13-21), and Agrippa desires he might have the hearing of it himself, Ac 25:22. The court is accordingly set, and Paul brought to the bar (Ac 25:23), and Festus opens the cause (Ac 25:24-27), to introduce Paul's defence in the next chapter.