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
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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
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
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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
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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
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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
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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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Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Acts 3:1-8. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Acts 3:9-16. Peter both excuses and reproves them, and exhorts them to repentance, Acts 3:17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Acts 3:22-24; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Acts 3:25, Acts 3:26.
CHAPTER 3
Acts 3:3. After ἐλεημοσ., λαβεῖν is to be defended, which is wanting in D, min. Theophyl. Lucif. and some VSS., and is wrongly deleted by Heinr. and Bornem. The authorities which omit it are too weak, especially as the complete superfluousness of the word (it is otherwise in Acts 3:5) rendered its omission very natural.
Acts 3:6. ἔγειραι καί] is wanting in B D א, Sahid.; deleted by Bornem. But as Peter himself raises up the lame man, Acts 3:7, this portion of the summons would more easily be omitted than added from Luke 5:23; Luke 6:8; comp. Acts 7:14. Lachm. and Tisch. have the form ἔγειρε; rightly, see on Matthew 9:5; Mark 2:9.
Acts 3:7. After ἤγειρε, A B C א min., the VSS., and some Fathers, have αὐτόν. Adopted by Lachm. A usual addition.
Acts 3:11. αὐτοῦ] Elz. has τοῦ ἰαθέντος χωλοῦ, against decisive testimony. A church-lesson begins with Acts 3:11.
Acts 3:13. καὶ ʼΙσαὰκ κ. ʼΙακώβ] Lachm. and Bornem. read καὶ Θεὸς ʼΙσαὰκ, κ. Θεὸς ʼΙακώβ, following A C D א, 15, 18, 25, several VSS., Chrys., and Theophyl. From Matthew 22:32 (therefore also several of these witnesses have the article before Θεός), and LXX. Exodus 3:6.
μέν] is wanting in Elz., but is to be defended on the authority of A B C E א, min., VSS., and Fathers, and because no corresponding δέ follows.
Acts 3:18. αὐτοῦ (not αὑτοῦ) is, with Lachm. and Tisch., according to decisive evidence, to be placed after Χριστόν, and not after προφητῶν (Elz. Scholz).
Acts 3:20. προκεχειρισμένον] Elz.: προκεκηρυγμένον, against decisive evidence. A gloss (Acts 3:18; Acts 3:21 ff.) more precisely defining the meaning according to the context (comp. also Acts 13:23 f.).
Acts 3:21. τῶν] Elz.: πάντων, against decisive testimony. Introduced to make the statement stronger, in accordance with Acts 3:24.
ἀπʼ αἰῶνος] is wanting in D, 19, Arm. Cosm. Tert. Ir.; so Born. It was considered objectionable, because, strictly speaking, no prophets existed ἀπʼ αἰῶνος. The position after ἁγίων (Lachm. Tisch.) is so decidedly attested that it is not to be derived from Luke 1:70.
Acts 3:22. Instead of μέν, has μὲν γάρ, against decisive evidence, γάρ was written on the margin, because the connection was not understood.
πρὸς τοὺς πατέρας] is wanting in A B C א, min. Syr. Copt. Vulg. It is placed after εἶπεν in D E, VSS., and Fathers. So Born. Rightly deleted by Lachm. and Tisch. An addition by way of gloss.
Acts 3:23. Instead of if ἐξολοθρ., A B C D, Lachm. Born. Tisch. read ἐξολεθρ. An etymological alteration, which often occurs also in Codd. of the LXX. Comp. the variations in Hebrews 11:28.
Acts 3:24. κατήγγειλαν] Elz.: προκατήγγειλαν, against decisive evidence. A gloss of more precise definition.
Acts 3:25. οἱ υἱοί] Elz.: υἱοί. But the article, which before υἱοί was easily left out by a transcriber, is supported by preponderant witnesses, as is also the ἐν wanting before τῷ σπέρμ. in Elz., which was omitted as superfluous.
Acts 3:26. After αὑτοῦ Elz. has ʼΙησοῦν, against many and important authorities. A familiar addition, although already read in A B.
ὑμῶν] C, min. VSS. Ir. have αὐτῶν (so Lachm.) or αὐτοῦ. The original ὑμῶν was first changed into αὐτοῦ (in conformity with ἕκαστον), and then the plural would be easily inserted on account of the collective sense. The pronoun is entirely wanting in B.
尚無翻譯。
徒3:1-26。
彼得在殿門口醫治一個瘸子——他對驚奇的群眾的講論。
1-11. 彼得、約翰——已經被他們的主先與雅各
(Mr 1:29; 5:37; 9:2)，
後來單獨
(Lu 22:8； 見
Joh 13:23, 24)
聯繫在一起。如今我們看見他們經常同在，但約翰（還年輕）只是默默的同行者。
上聖殿去——正上去，正在途中。
「彼得、約翰上聖殿去……」——在 Luke 24:53 說，使徒們常在聖殿裡稱頌、讚美神。從 Acts 2:46 可以看出，眾門徒慣於天天上聖殿去敬拜。聖經沒有說他們是否也參與聖殿事奉中的獻祭；但這事並非不可能。這裡是他們和他們的列祖素來敬拜的地方和方式。他們是漸漸才得出應當離開聖殿的結論，而他們自然仍會與同胞一起到那裡，敬拜他們列祖的神。在前一章（Acts 2:43），我們大體上被告知，使徒們行了許多奇事神蹟。在所行的許多神蹟中，路加挑選了一件作較完整的記述，尤其因為這件事給他機會記下彼得對猶太人的另一篇講論。一個騙子本來只要籠統地說行了許多神蹟就滿足了。聖經作者卻下到細節，告訴我們神蹟行在何處、行在誰身上。這證明他們是誠實的人，並無意欺騙。
「進聖殿」——並不是進入嚴格稱為聖殿的建築物本身，而是進入聖殿的院子，那是慣常禱告的地方。見 Matthew 21:12 的註釋。
「禱告的時候……」——猶太人將白日分為十二等分；因此第九時約為下午三時。這是晚禱的時辰。晨禱在上午九時獻上。參 Psalm 55:17; Daniel 6:10。
Peter and John went up together - The words επι το αυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Acts 2:47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter.
At the hour of prayer - This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See the note on Acts 2:15.
It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Psalm 55:17 : Evening and Morning, and at Noon, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The Third hour, Acts 2:15, answering, as we have already seen, to nearly our nine o'clock in the morning; the Sixth hour, Acts 10:9, answering to about twelve with us; and the Ninth hour, mentioned in this verse, and answering to our three in the afternoon.
The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray,
-
When the sun rises;
-
when the sun has gained the meridian;
-
when the sun has set, or passed just under the horizon.
At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.
Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, John 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together:
at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Daniel 6:10 which, according to the Psalmist in Psalm 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Acts 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Acts 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The Jews (o) themselves say,
"there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no , "fixed time" for prayer from the law.''
But according to the traditions of the elders,
"the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.''
So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together.
(o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.
在本章我們看到一個神蹟和一篇講章：神蹟是為講章鋪路，印證所要傳的道，並為它開通進入百姓心裡的道路；接著講章則解明神蹟，並在神蹟所鬆開的土地上播種。一、這神蹟就是以一句話醫好一個生來瘸腿的人（徒 3:1-8），以及這事在百姓中間所造成的影響，徒 3:9-11。二、這裡所傳講章的目的，是要領人歸向基督，為他們釘死基督的罪悔改（徒 3:12-19），又因基督如今已經得了榮耀而信他，並順服父使基督得榮耀的旨意，徒 3:20-26。講論的前半部剖開傷口，後半部則敷上良藥。