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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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sem título
4. the number of the men--or males, exclusive of women; though the word sometimes includes both.
about five thousand--and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.
Howbeit - But; notwithstanding.
Many of them ... - This was one of the instances, which has since been so often repeated, in which persecution is seen to have a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb that "the blood of the martyrs is the seed of the church"; and there is no lesson which men have been so slow to learn as that to oppose and persecute men is the very way to confirm them in their opinions and to spread their doctrines. It was supposed here that the disciples were few; that they were without power, wealth, and influence; and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.
And the number ... - It seems probable that in this number of 5,000 there were included the 120 persons who are mentioned in Acts 1:15, and the 3,000 people who were converted on the day of Pentecost, Acts 2:41. It does not appear probable that 5,000 would have been assembled and converted in Solomon's porch Acts 3:11 on occasion of the cure of the lame man. Luke doubtless means to say that, up to this time, the number of persons who had joined themselves to the apostles was about 5,000. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned, but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.
Of the men - Of the "persons." The word "men" is often used without reference to sex, Luke 11:31; Romans 4:8; Romans 11:4.
The number - was about five thousand - That is, as I understand the passage, the one hundred and twenty which were converted before pentecost, the three thousand converted at pentecost, and one thousand eight hundred and eighty converted since the conversion of the three thousand; making in the whole five thousand, or ὡσει about that number: there might have been more or less; the historian does not fix the number absolutely. A goodly flock in one city, as the commencement of the Christian Church! Some think all the five thousand were converted on this day; but this is by no means likely.
Howbeit, many of them which heard the word,.... The doctrine of the Gospel, preached by Peter and John:
believed; the report of it, and in Christ, as risen from the dead, which was the sum and substance of it: and this they did, notwithstanding the opposition made by the priests, the captain of the temple, and the Sadducces, and the violence they used to the apostles; for though they kept their persons in hold, they could not stop the free course of the word, which ran and was glorified:
and the number of the men was about five thousand; or "was five thousand", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read; that is the number, not of the hearers, but "of them that believed", was so many; and so read the Arabic and Ethiopic versions: there were so many persons converted at this time; for this number does not include the three thousand that were converted under the first sermon, but regards those who now became true believers, and were added to the church; so that there were now eight thousand persons added to it; a great increase indeed! now had Christ the dew of his youth, and now were these fishermen fishers of men indeed: that our Lord's feeding five thousand men with five barley loaves and two fishes, should have any regard to the conversion of these five thousand men, is but a conceit.
Faith cometh by hearing, and hearing by the word of God, Romans 10:17. It being the ordinary means which God hath appointed; the apostles themselves make use of it towards the conviction of this people. The number of the hearers is not intended to be set here, or in any other place; but either these
five thousand were such as were converted at this sermon, or rather the number converted by St. Peter’s former sermon, Acts 2:14-40, were at this sermon made thus many; howsoever, the increase which God gave was very great.
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.
(4) The number of the men was about five thousand.—Better, became, or was made up to, about five thousand. It seems probable, though not certain, that St. Luke meant this as a statement of the aggregate number of disciples, not of those who were converted on that day. As in the narrative of the feeding of the five thousand (Matthew 14:21), women and children were not included. The number was probably ascertained, as on that occasion, by grouping those who came to baptism and to the breaking of bread by hundreds and by fifties (Mark 6:40). The connection in which the number is given makes it probable that it represents those who, under the influence of the impression made by the healing of the cripple and by St. Peter’s speech, attended the meetings of the Church that evening. The coincidence of the numbers in the two narratives could scarcely fail to lead the disciples to connect the one with the other, and to feel, as they broke the bread and blessed it, that they were also giving men the true bread from heaven.
And they laid hands on them, and put them in hold unto the next day: for it was now eventide.
Put them in hold — In the sergeant’s ward, τηρησις , not in the jail or dungeon. God doth by degrees inure his to suffer hardship. Pauciores (saith Cajuto in an epistle to the brethren of Basilea) vobiscum perimuntur, quod ita Domino visum est, ut stabiliantur seu lenibus pluviis, et sementis mollioribus plantulae in arbores maximas proditurae. God tempteth not his above what they are able, 1 Corinthians 10:13 .
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