Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
간결 절별 전권 개혁주의 주석
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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
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
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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
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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
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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
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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
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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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Saying
In Paul's own account he says that the words were spoken in Hebrew (Acts 26:14).
He fell upon the earth (πεσων επ την γην). Second aorist active participle. So in Acts 22:7 Paul says: "I fell unto the ground" (επεσα εις το εδαφος) using an old word rather than the common γην. In Acts 26:14 Paul states that "we were all fallen to the earth" (παντων καταπεσοντων ημων εις την γην, genitive absolute construction). But here in verse Acts 9:7 "the men that journeyed with him stood speechless" (ιστηκεισαν ενεο). But surely the points of time are different. In Acts 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in verse Acts 9:7 Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. Saul, Saul (Σαουλ, Σαουλ). The Hebrew form occurs also in Acts 22:7; Acts 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in Acts 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of Σαουλ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note Luke 10:41 (Martha, Martha), Luke 22:31 (Simon, Simon). Me (με). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse Acts 9:5 made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew 10:40; Matthew 25:40; Matthew 25:45; John 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in Acts 26:14, but not here.
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Acts 9:4. καὶ πεσὼν ἐπὶ τὴν γῆν, cf. Acts 22:7, both expressions show the over-whelming impression made by the sudden bright light. In Acts 26:14 all fall to the ground, but there is no contradiction with Acts 9:7, see below on Acts 9:7. Lewin, Farrar (so Hackett, and some early interpreters) have held that Saul and some at least of his companions were mounted, since Saul was the emissary of the high priest, and the journey would occupy some days. On the other hand Felten (following Corn, à Lapide) holds that the text makes no suggestion of this, and that the expression “they led him by the hand” and the command “rise and enter into the city” are against it; but the near neighbourhood of Damascus might easily account for the fact that his companions led Saul by the hand for the remaining distance, which could not have been long, although the immediate proximity of the traditional site cannot be maintained (see above on Acts 9:3). As the strict Jews, like the Pharisees, seldom used horses, Felten may be right in conjecturing that Saul rode upon an ass or a mule (p. 186, note).—ἤκουσε φωνὴν λέγουσαν: in St. Paul’s own account we have ἤκουσα φωνῆς λεγούσης, Acts 22:7, and ἤκουσα φωνὴν λέγ., as here, in Acts 26:14. It would seem therefore that the distinction between ἀκούειν with (1) accusative, and (2) genitive; (1) to hear and understand, (2) to hear, merely, cannot be pressed (so Alford, in loco, and Simcox, Language of N. T., p. 90, and Weiss on Acts 22:7; but see on the other hand Rendall on 9 Acts 9:7). Thus in the passage before us it has been usual to explain ἀκούειν with φωνήν Acts 9:4, as indicating that Saul not only heard but understood the voice, cf. Acts 22:14, whilst ἀκούειν with φωνῆς Acts 9:7, has been taken to show that his comrades heard, but did not understand (so Weiss, in loco, and also on Acts 22:9). But there is (1) no contradiction with Acts 22:9, for there it is said of Paul’s companions: τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦτός μοι—they heard the utterance, Acts 9:7, Acts 22:7, but did not hear definitely, or understand who it was that spoke, μηδένα δὲ θεωροῦντες. But (2) on comparing the passages together, it appears that in Acts 9:4; Acts 9:7 a distinction is drawn between the contents of the utterance and the mere sound of the voice, a distinction drawn by the accusative and genitive; in Acts 22:7 the same distinction is really maintained, and by the same cases, since in Acts 22:7 Paul, in speaking of himself, says that he heard a voice, i.e., was conscious of a voice speaking to him (genitive, φωνῆς), (Simcox, u. s., p. 85), whilst in Acts 9:9 (accusative φωνήν) the contents of the utterance are referred to, cf. Acts 9:14 in the same chapter; in Acts 26:14 the accusative is rightly used for the contents of the utterance which are given there more fully than elsewhere.—Σαούλ, Σαούλ: in each of the three narratives of the Conversion it is significant that the Hebrew form is thus given, and it is also found in the address of Ananias, probably himself a Hebrew, Acts 9:17, to the new convert. On the emphatic and solemn repetition of the name cf. Genesis 22:11, and in the N.T., Luke 10:41; Luke 22:31, Matthew 23:37, and on the frequency of this repetition of a name as characteristic of Luke in Gospel and Acts see Friedrich, pp. 75, 76, cf. Luke 8:24; Luke 10:41; Luke 22:31; cf. Luke 23:21 (see also Deissmann’s note Bibelstudien, p. 184, on the introduction of the Hebrew name).—τί με διώκεις; cf. Acts 7:52, and 1 Corinthians 15:9, Galatians 1:13. “Saul’s first lesson was the mystical union between Christ and His Church” cf. Matthew 10:40; Matthew 25:40; Matthew 25:45, John 10:16, etc. No wonder that Felten sees “an ineffable pathos” in the words; Wendt quotes St. Augustine: “caput pro membris damabat,” cf. also Corn. à Lapide: “corpus enim mystcum Christi est ecclesia, membra sunt fideles”.
Acts 9:4-5. The light shone around him (and not his companions). Out of the light the present Christ manifested Himself at this moment to his view: he has seen, the Lord (1 Corinthians 9:1; 1 Corinthians 15:8), Acts 9:17; Acts 9:27, who afterwards makes Himself known also by name; and the persecutor, from terror at the heavenly vision, falls to the ground, when he hears the voice speaking in Hebrew (Acts 26:14): Saul, Saul, etc.
τί με διώκεις;] τί παρʼ ἐμοῦ μέγα ἢ μικρὸν ἠδικημένος ταῦτα ποιεῖς; Chrysostom. Christ Himself is persecuted in His people. Luke 10:16. “Caput pro membris clamabat,” Augustine.
τίς εἶ, κύριε]. On the question whether Saul, during his residence in Jerusalem, had personally seen Christ (Schrader, Olshausen, Ewald, Keim, Beyschlag, and others) or not (comp. on 2 Corinthians 5:16), no decision can at all be arrived at from this passage, as the form in which the Lord presented Himself to the view of Saul belonged to the heavenly world and was surrounded with the glorious radiance, and Saul himself, immediately after the momentary view and the overwhelming impression of the incomparable appearance, fell down and closed his eyes.
Observe in Acts 9:5 the emphasis of ἐγώ and σύ.
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And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Fell to the earth — Christ unhorsed him, but did not destroy him. He is not such a monarch as loves to get authority by sternness, as Rehoboam, but by gentleness. And though gone to heaven, yet hath he not changed his nature with change of honour; but together with beams of glory, there are still in him the same bowels of pity that he had here upon earth.
Why persecutest thou me? — As unskilful hunters, shooting at wild beasts, may kill a man? so those that shoot at the saints, hit Christ. Their sufferings are held his, Colossians 1:24 ; their reproach his, Hebrews 13:13 . God is more provoked than Nehemiah,Nehemiah 4:3; Nehemiah 4:3 ; Nehemiah 4:5 . Christ retaineth still compassion, though freed from personal passion; and, though freed from feeling, he hath still yet a fellow feeling. Manet compassio etiam cum impassibilitate. Bernard. Let such among us take heed what they do, who, while they pronounce our Church antichristian, …, strike at the beast, but wound the Lamb.
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and heard a voice] We cannot represent in English the different case of the noun in this verse, and in 7. The Greek puts here the accusative case and there the genitive, and thus indicates that there was a difference in the nature of the hearing of Saul and of his companions. And Paul in Acts 22:9 marks the distinction in his own narration, for he says “They heard not the voice (accusative) of him that spake to me.” As this difference is made both in St Luke’s first account, and in the speech of St Paul at Jerusalem, it seems reasonable to accept the explanation which has long ago been given of this grammatical variation, and to understand that Saul heard an articulate sound, a voice which spake to him, while his companions were only conscious of a sound from which they comprehended nothing. St Paul then is precise when he says “they heard not the voice” which I heard, and St Luke is correct when in Acts 9:7 he says “they heard a sound.”
saying unto him, Saul, Saul, why persecutest thou me?] It is very noteworthy that in all the three accounts of the vision the Greek text of Saul’s name is a transliteration of the Hebrew, shewing that we have here a very close adherence to the words of Jesus. The Lord spake in the language of His people, and both the Evangelist and the Apostle have preserved for us this remarkable feature of the heavenly address. The only other place where the Hebrew form of Saul’s name is retained is in the speech of Ananias when (Acts 9:17) he comes to see the convert in his blindness. As he also had received a communication from Jesus in connection with Saul’s conversion, we can understand how the same form of the name would have been given to him. Moreover he was himself, to judge from his name, a Hebrew, and therefore that form would be most natural on his lips. Except in these cases St Luke always employs the Greek form of the word.
Christ speaks of Himself as persecuted by Saul, because “in all the affliction of his people he is afflicted” (Isaiah 63:9), and “whoso toucheth them, toucheth the apple of his eye” (Zechariah 2:8).