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
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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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The Hellenistic Jews complain against the Hebrews, that their widows were neglected in the daily ministration, Acts 6:1. To remedy the evil complained of, the apostles appoint seven deacons to superintend the temporal affairs of the Church, Acts 6:2-6. The progress of the word of God in Jerusalem, Acts 6:7. Stephen, one of the deacons, becomes very eminent, and confounds various Jews of the synagogues of the Libertines, etc., Acts 6:8-10. They suborn false witnesses against him, to get him put to death, Acts 6:11-14. He appears before the council with an angelic countenance, Acts 6:15.
CHAPTER 6
Acts 6:3. Ἁγίου] is wanting in B D א, 137, 180, VSS. Chrys. Theophyl. Deleted by Lachm. Tisch. Born.; the Syr. expresses κυρίου. A more precisely defining addition (comp. Acts 6:5), which is also found inserted at Acts 6:10.
καταστήσομεν] Elz. has καταστήσωμεν, against decisive evidence. An over-hasty correction.
Acts 6:5. πλήρη] A C* D E H א, min. have πλήρης, which, although adopted by Lachm., is intolerable, and is to be regarded as an old error of transcription.
Acts 6:8. χάριτος] Elz. has πίστεως, contrary to decisive evidence. From Acts 6:5.
Acts 6:9. καὶ Ἀσίας] is deleted by Lachm., following A D* Cant. It was easily overlooked after ΚιλικΙΑΣ; whereas it would be difficult to conceive a reason for its being inserted.
Acts 6:11. βλάσφημα] D has βλασφημίας. Recommended by Griesb. and adopted by Born. But ῥήματα βλάσφημα was explained by the weakly-attested βλασφημίας (blasphemies) as a gloss; and this, taken as a genitive, thereupon suppressed the original βλάσφημα.
Acts 6:13. After ῥήματα, Elz. has βλάσφημα, against a great predominance of evidence. From Acts 6:11.
After ἁγίου, Elz. has τούτου, which, it is true, has in its favour B C, Tol. Sahid. Syr. utr. Chrys. Theophyl. 2, but was added with reference to Acts 6:14, as the meeting of the Sanhedrim was conceived as taking place within the area of the temple court.
暂无译文。
Ac 6:1-7.
执事的 首次 选举。
1. 希利尼人——说希腊话的犹太人，多生于外省。
希伯来人——生于巴勒斯坦、使用本族语言的犹太人，惯于轻视「希利尼人」为次等。
被忽略——被使徒所用的人——大概属人数较多的希伯来人阶层——「忽略」了。这抱怨很可能是事出有因的，但我们不能怀疑分发者有故意的偏私。「这其实不过是爱心上的竞争，各派都希望自己的一方穷人得到最好的照料」[OLSHAUSEN]。
每天的供给——每天的赒济或食物分配，大概是后者。
那时…… - 本章第一部分记述设立“执事”的事。也许有人要问：使徒们在教会初建之时，为什么不设立这些职分呢？对这问题我们可以回答：推迟设立，直到出现明显必要而合宜的时机，乃是更好的。教会还小的时候，救济物品由使徒们亲自分发并无困难。但当教会大大增长、慈善事项增多、分发又可能引起纷争的时候，这事务就有必要交在“平信徒”手中，好叫“传道的事工”得以脱离一切窘困，脱离一切在钱财之事上不诚实、不公允的嫌疑。事实历来表明，把教会属世的事务大量交在圣职人员手中，从来不是明智之举；他们应当摆脱这类困难和窘迫的来源。
增多 - 因五旬节那天三千人的归入，以及后来陆续增添之人的归入（Acts 4:4；Acts 5:14）。
发怨言 - 即抱怨——仿佛在分发中有偏心的事。
说希腊话的犹太人 - 关于这些人，历来意见分歧很大：他们究竟是曾生活在外邦人中、说希腊语的“犹太人”，还是从外邦人中间归信犹太教的人？前一种看法大概是正确的。这里所用的词，并不是通常用来指希腊居民的那个词，而是恰当地指那些“模仿”希腊人风俗习惯、使用希腊语言的人等等。在福音初次传扬的时代，犹太人分为两类——一类留在巴勒斯坦，使用希伯来语言，恰当地称为“希伯来人”；另一类散居在外邦人中，说希腊语，在他们的会堂里使用旧约的希腊文译本，即七十士译本。这些人称为“Hellenists”（说希腊话的人），或照我们的译法作“说希腊话的犹太人”。见 John 7:35 注释。这里提到的无疑就是这些人——不是从外邦人归信犹太教的人，而是那些并非犹太地本土生长、具有犹太血统、上耶路撒冷来守大节的人。见 Acts 2:5、Acts 2:9-11。这两类人之间很容易发生纷争。巴勒斯坦的犹太人会因以下的事大大自夸：他们住在列祖之地、应许之地；他们使用列祖所说的语言，就是神谕所赐下的语言；他们常在圣殿附近，按例参与圣殿的庄严礼仪。另一方面，来自世界其他地方的犹太人则会对他们的弟兄猜疑、嫉妒、妒恨，容易指控他们偏心，或在彼此交往中占便宜。这些纷争的缘由并不因他们归信基督教而消除，此次便发生了一例。
因为他们的寡妇…… - 所奉献的、投入公用的财产，大家理解为是要叫“所有”穷人同得其利，尤其是贫穷的寡妇。在此之前，分发似乎是由使徒们亲自作的——或者如莫斯海姆（Mosheim）所推测的（见其《论君士坦丁以前基督徒之事》，pp. 139、118），使徒们把这类款项的分派交给了希伯来人，因此，说希腊话的犹太人才抱怨他们，而不是抱怨使徒。
在天天的供给上 - 即为他们的需要所作的每日分发。参 Acts 4:35。奉献财产时，大家无疑都理解，应当“平等”分给一切有需要的各阶层基督徒。从书信中清楚可见，“寡妇”是初期教会特别关照的对象，最早的基督徒认为供给她们的需要是不可推卸的本分（1 Timothy 5:3、1 Timothy 5:9-10、1 Timothy 5:16；James 1:27）。
A murmuring of the Grecians against the Hebrews - Those who are here termed Grecians, Ηλληνισται, or Hellenists, were Jews who sojourned now at Jerusalem, but lived in countries where the Greek language was spoken, and probably in general knew no other. They are distinguished here from those called Hebrews, by which we are to understand native Jews, who spoke what was then termed the Hebrew language, a sort of Chaldaio-Syriac.
It has been remarked that Greek words ending in ιστης imply inferiority. Ἑλληνες, Hellenes, was distinguished from Ἑλληνισται: the former implies pure Greeks, native Greeks, who spoke the Greek tongue in its purity; and the latter, Jews or others sojourning among the Greeks, but who spoke the Greek language according to the Hebrew idiom. Pythagoras divided his disciples into two classes; those who were capable of entering into the spirit and mystery of his doctrine he called Πυθαγορειοι, Pythagoreans; those who were of a different cast he termed Πυθαγορισται, Pythagorists: the former were eminent and worthy of their master; the latter only so so. The same distinction is made between those called Αττικοι and Αττικισται, Attics and Atticists, the pure and less pure Greeks, as between those called Ἑλληνες and Ἑλληνισται, Hellenes and Hellenists, pure Greeks and Graecising Jews. See Jamblicus, De Vit. Pyth. cap. 18, and Schoettgen on this place.
The cause of the murmuring mentioned here seems to have been this: When all the disciples had put their property into a common stock, it was intended that out of it each should have his quantum of supply. The foreign or Hellenistic Jews began to be jealous, that their widows were neglected in the daily ministration, that they either had not the proportion, or were not duly served; the Palestine Jews being partial to those of their own country. This shows that the community of goods could never have been designed to become general. Indeed, it was no ordinance of God; and, in any state of society, must be in general impracticable. The apostles, hearing of this murmuring, came to the resolution mentioned below.
And in those days, when the number of the disciples was multiplied,.... From an hundred and twenty to three thousand more, from thence to five thousand more, and after that a multitude of men and women were added, and still they were increasing; see Acts 1:15 Acts 2:41. This increase of the disciples agrees with what Maimonides says (z), before observed, that
"in the days of Gamaliel, , "the heretics were multiplied in Israel".''
The word "disciples" was a common name to all Christians, to all that believed in Christ, and was the name they went by, before they were called Christians, Acts 11:26
there arose a murmuring of the Grecians, or Hellenists, against the Hebrews; by the Hebrews are meant the Jews that dwelt in Judea, and were the inhabitants of that country, and chiefly of Jerusalem, who spoke the Hebrew, or rather the Syriac language; and by the Grecians, or Hellenists, are meant, not the Greeks that were proselyted to the Jewish religion, though there might be some few among them; but Jews who were born, and had dwelt, in some parts of Greece, and spoke the Greek language, and used the Septuagint version of the Bible; between these two a murmuring arose, a complaint was made by one against the other: so that, as it appears from the instance of Ananias and Sapphira, that this first and pure Gospel church was not free from hypocrites; it is also manifest, that though they were at first so united and harmonious in their affections and judgments, yet they were not always clear of feuds, animosities, and contentions; Satan bestirred himself, and got footing among them, as he commonly does where the Gospel is preached, and there is an increase of it: the reason of this uneasiness was,
because their widows were neglected in the daily ministration; that is, they had not that distributed which was necessary for them, nor so much as the Hebrew widows; they complained of partiality, as if because the Hebrew widows were the natives of the country, and might be nearly related to many of the community, that therefore they were more regarded and better supplied every day, than their widows were, whose husbands had dwelt in foreign lands, and were not so well known, and had fewer acquaintance and relations; for it seems the ministration or distribution was made every day: and such a practice obtained among the Jews in common, who used to collect every day for the poor, and give it daily to them. Maimonides (a) speaks of it in this manner;
"they appoint collectors, who receive "every day", from every court, a piece of bread, or any sort of food, or fruit, or money, from whomsoever that offers freely for the time; and they divide that which is collected, "in the evening", among the poor, and they give to every poor person of it "his daily sustenance"; and this is called "Tamchui", or "the alms dish".''
And from hence the apostles might take up this custom, and follow it. The Ethiopic version renders it, "because they saw their widows minister", or "employed daily"; as if the complaint was, that their widows were too much made use of, and obliged to more frequent and to harder service in taking care of the poor, the sick, and helpless, than the other widows were, who had not their share of labour with them, but lived more at ease. Though others rather think the murmur was, because the Grecian widows were not taken into the number, and employed in taking care of the poor, as the Hebrew widows were; but the sense first given, of not having so good a share in the distribution, seems to be the best.
(z) Hilchot Tephilla, c. 2. sect. 1.((a) Hilchot Mattanot Annayim, c. 9. sect. 2.
本章记载了以下内容：一、门徒之中因公捐的分发而产生的怨言（徒 6:1）。二、选出并按立七人负责此事，以减轻使徒的重担（徒 6:2-6）。三、教会因许多人加入而日益增长（徒 6:7）。四、七人之一的司提反的特别记载：1. 他为基督大发热心（徒 6:8）；2. 他遭遇基督教仇敌的反对，并与他们辩论（徒 6:9,10）；3. 他被传至大公会，并遭受指控（徒 6:11-14）；4. 在受审时神亲自印证他（徒 6:15）。