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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- And it came to pass on the morrow] When the investigation was permitted to be held.
that their rulers, and elders] Here we see that the party of the Sadducees was the party of power and influence at this time.
and scribes] For these were not only the copyists, but the interpreters and expounders of the Law to the people, and any new teaching would naturally be disliked by them. On the difference between Christ’s teaching and that of the scribes see Matthew 7:29.
Rulers and elders and scribes (τους αρχοντας κα τους πρεσβυτερους κα τους γραμματεις). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). Were gathered together (συναχθηνα). First aorist passive infinitive of συναγω with accusative of general reference and the subject of εγενετο.
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Acts 4:5. ἐγένετο δὲ: the formula is another characteristic of St. Luke’s style, Friedrich, Das Lucasevangelium, p. 13, also Dalman, Die Worte Jesu, pp. 26, 29. Compare for the type of construction, according to which what takes place is put in the infinitive mood, depending upon ἐγένετο, Acts 9:32; Acts 9:37; Acts 9:43, Acts 11:26, Acts 14:1, and other instances in Dr. Plummer’s exhaustive note, St. Luke, p. 45—ἐπὶ τὴν αὔριον: here only and in Luke 10:35, in N.T. For the temporal use of ἐπί Acts 3:1—συναχθῆναι, i.e., the Sanhedrim, ἄρχοντας here = ἀρχιερεῖς, who are mentioned first as a rule, where the N.T. enumerates the different orders of the Sanhedrim, whilst οἱ ἄρχοντες is an interchangeable expression, both in the N.T. and in Josephus (see, for instance, Schürer, Jewish People, div. ii., vol. i., pp. 177, 205, E.T.), although there are two instances in which both words occur together, Luke 23:13; Luke 24:20. Whatever may have been the precise significance of the term ἀρχιερεῖς, Schürer, u. s., pp. 203–206, E.T., it included, beyond all doubt, the most prominent representatives of the priesthood, belonging chiefly, if not entirely, to the Sadducean party.—πρεσβυτέρους: those members were known simply by this title who did not belong to either of the two special classes mentioned.—γραμματεῖς: the professional lawyers who adhered to the Pharisees, Jos., Ant., xvii., 6, 2. Even under the Roman government the Sanhedrim possessed considerable independence of jurisdiction, both civil and criminal. Not only could it order arrests to be made by its own officers, but it could dispose, on its own authority, of cases where the death penalty was not involved, Schürer, u. s., p. 187, E.T., and Edersheim, History of the Jewish Nation, p. 103 ff.—εἰς Ἰερουσαλήμ: Weiss would restrict ἐν Ἰερ. to the scribes of Jerusalem to distinguish them from the scribes of Galilee, but it is doubtful whether the words can bear this (see also Rendall, who favours the same view as Weiss). Holtzmann and Wendt, on the other hand, defend εἰς, and suppose that the members of the Sanhedrim were obliged to hurry into the city from their country estates. Zöckler applies ἐν Ἰερ. not only to γραμματεῖς, but also to the other members of the Sanhedrim, and sees in the words an intimation that the sitting was hurriedly composed of the members actually present in Jerusalem.
Acts 4:5. Ἐγένετο … συναχθῆναι] But it came to pass that, etc. Comp. Acts 9:3; Luke 3:21; Luke 16:22. So also in classical writers (Hes. Theog. 639; Xen. Cyr. vi. 3. 11). See Sturz, Lex. Xen. I. p. 587.
αὐτῶν] refers not to the believers, but, as is presumed to be obvious of itself, to the Jews, whose people, priests, etc., were named above, Acts 4:1, and to whom those who had become believers belonged. Comp. Winer, p. 138 [E. T. 183].
τοὺς ἄρχοντ. κ. πρεσβ. κ. γραμμ.] the Sanhedrists and elders and scribes. A full meeting of the Sanhedrim was arranged, at which in particular the members belonging to the classes of representatives of the people and scribes were not absent. Comp. on Matthew 2:4.
εἰς Ἱερουσαλήμ] not as if they had their official residence elsewhere (as Zeller suggests in the interest of proving the narrative unhistorical); but certainly many were at this most beautiful period of summer (soon after Pentecost) at their country residences. So, correctly, Beza (“arcessitis videlicet qui urbe aberant, ut sollennis esset hic conventus,”—but only by way of suggestion), Bengel, Winer, and others. Most of the older commentators, and Kuinoel, erroneously assume that εἰς stands for ἐν, in which case, moreover, a quite superfluous remark would be the result.
καί] also (in order to mention these specially).
Ἄνναν τὸν ἀρχιερ.] As at this time not Annas, but his son-in-law Caiaphas, was the ruling high priest, an erroneous statement must be acknowledged here, as in Luke 3:2, which may be explained from the continuing great influence of Annas. See the particulars, as well as the unsatisfactory shifts which have been resorted to, on Luke 3:2. Comp. Zeller, p. 127. Baumgarten still, p. 88 (comp. also Lange, Apostol. Zeitalt. I. p. 96, and II. p. 55), contents himself with justifying the expression from the age and influence of Annas,—a view which could not occur to any reader, and least of all to Theophilus, after Luke 3:2.
Nothing further is known of John and Alexander, who, in consequence of their connection with Caiaphas and with the following καὶ ὅσοι κ.τ.λ., are to be regarded as members of the hierarchy related to Annas. Conjectures concerning the former (that he is identical with the Jochanan Ben Zaccai celebrated in the Talmud) may be seen in Lightfoot in loc.; and concerning the latter (that he was the brother of Philo), in Mangey, Praef. ad Phil.; and Pearson, Lect. p. 51; Krebs, Obss. p. 176; Sepp, Gesch. d. Ap. p. 5, ed. 2.
ἐκ γένους ἀρχιερατ.] of the high-priestly family. Besides Caiaphas, John, and Alexander, all the other relatives of the high priest were brought into the assembly,—a proceeding indicative of the special importance which was ascribed to the pronouncing judgment on the dangerous prisoners.
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Acts 4:5-7. And it came to pass on the morrow, that their rulers, &c., were gathered together — There was a general assembly held of those who constituted the sanhedrim, and a court formed at Jerusalem. And Annas the high-priest, and Caiaphas — The meaning seems to be, Annas, who had been high-priest, and Caiaphas, who was so then; and John, and Alexander — It is very evident that these were persons of great note among the Jews at that time, but who they were, is to us quite uncertain. And as many as were of the kindred of the high-priest — Or, as others render it, of the pontifical family. Dr. Hammond explains this of the twenty-four members of the Aaronic family, who presided over the twenty-four courses. Others refer it to those who were nearly related to Annas and Caiaphas: but Grotius thinks it includes the kindred of those who had lately been in the office of high-priest, which, he says, made them members of the sanhedrim. And when they had set them in the midst — Had ordered them to be brought before them, and set in the midst of the assembly; (it being the custom of the sanhedrim to sit almost in a circle;) they asked, By what power — “Human or diabolical, angelic or divine, have you cured this man? Whose name have you invoked to the working of this miracle? Or, from whom had you your authority to preach so publicly unto the people? From us you had it not, though we alone have the authority to give a commission to any man to do so.” It will cast light on this inquiry of the rulers to observe, that Josephus speaks of some of the Jews working cures by invoking the name of Solomon. And the Talmud relates some ridiculous stories of working miracles by the tetragrammaton, or the unutterable name; that is, by mentioning the word Jehovah. The seven sons of Sheva, mentioned Acts 19:13-17, had the same opinion of working miracles by the mention of a name, when they pretended to cure a possessed person by invoking the name of Jesus, whom Paul preached.
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(5) And it came to pass on the morrow . . .—Better, that there were gathered together the rulers, elders, and scribes in Jerusalem. The two last words are misplaced in the English version by being transferred to the end of the next verse. The later MSS. give, however, unto Jerusalem. The meeting was obviously summoned, like that of Matthew 26:5, to consider what course was necessary in face of the new facts that had presented themselves, and was probably the first formal meeting of the Sanhedrin that had been held since the trial of our Lord. On its constitution, see Notes on Matthew 5:22; Matthew 26:57; Matthew 27:1. This meeting would, of course, include the Pharisee section of the scribes as well as the Sadducees.