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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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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
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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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The hypocrisy of Ananias and his wife Sapphira, and their awful death, Acts 5:1-11. The apostles work many miracles, and the Church of God is increased, Acts 5:12-16. The high priest and the Sadducees, being incensed against the apostles, seize and put them in prison, Acts 5:17, Acts 5:18. The angel of God delivers them, and commands them to go to the temple, and proclaim the Gospel, Acts 5:19, Acts 5:20. The high priest, having gathered the council together in the morning, sends to the prison to have the apostles brought before him, Acts 5:21. The offers return, and report that they found the prison shut, and the watch set, but that the men had got out, Acts 5:22, Acts 5:23. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, Acts 5:24, Acts 5:25. The captain and officers go and bring than before the council, who expostulate with them, Acts 5:26-28. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, Acts 5:29-32. The council are confounded, and purpose to slay the apostles, Acts 5:33. Gamaliel gives them seasonable and prudent advice, Acts 5:34-39. The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, Acts 5:40. They depart rejoicing in their persecution, and continue to preach Jesus Christ, Acts 5:41, Acts 5:42.
CHAPTER 5
Acts 5:2. After γυναικός, Elz. Scholz have αὐτοῦ, which Lachm. Tisch. Born, have rightly deleted, as it is wanting in A B D* א, min., and has evidently slipped in from Acts 5:1.
Acts 5:5. After ἀκούοντας, Lachm. Tisch. Born. have deleted the usual reading ταῦτα; it is wanting in A B D א*, min. Or. Lucif. and several VSS., and is an addition from Acts 5:11.
Acts 5:9. εἶπε] is very suspicious, as it is wanting in B D א, min. Vulg.; in other witnesses it varies in position, and Or. has φησίν. Deleted by Lachm. Born. and Tisch.
Acts 5:10. παρὰ τ. π.] Lachm. and Tisch. read πρὸς τ. π. according to A B D א, Or.; other witnesses have ἐπὶ τ. π.; others, ὑπὸ τ. π.; others, ἐνώπιον. Born. also has πρὸς τ. π. But as Luke elsewhere writes παρὰ τ. π. (Luke 8:41; Luke 17:16), and not πρὸς τ. π. (Mark 5:22; Mark 7:25; Revelation 1:17), the Recepta is to be retained.
Acts 5:15. παρὰ τὰς πλ.] Lachm. reads καὶ εἰς τὰς πλ after A B D** א, min. D* has only κατὰ πλ.; and how easily might this become, by an error of a transcriber, καί τὰς πλ., which was completed partly by the original κατά and partly by εἰς! Another correction was, καὶ ἐν ταῖς πλατείαις (E). No version has καί. Accordingly the simple κατὰ πλατ., following D*, is to be preferred.
Instead of κλινῶν, Lachm. Tisch. Born, have rightly κλινορίων (so A B D א); κλινῶν was inserted as the wonted form.
Acts 5:16. εἰς Ἱερουσ.] εἰς is wanting in A B א, 103, and some VSS. Deleted by Lachm. But the retention of εἰς has predominant attestation; and it was natural to write in the margin by the side of τῶν πέριξ πόλεων the locally defining addition Ἱερουσαλήμ, which became the occasion of omitting the εἰς Ἱερουσ. that follows.
Acts 5:18. τ. χειρ. αὐτῶν] αὐτῶν is wanting in A B D א, min. Syr. Erp. Arm. Vulg. Cant. Theophyl. Lucif., and omitted by Lachm, Tisch. Born. But see Acts 4:3.
Acts 5:23. ἑστώτας] Elz. has ἔξω ἑστ. But ἔξω has decisive evidence against it, and is a more precisely defining addition occasioned by the following ἔσω.
πρό] Lachm. Tisch. Born. read ἐπί, according to A B D א, 109; πρό is an interpretation.
Acts 5:24. ὅ τε ἱερεὺς καὶ ὁ στρατ. τ. ἱεροῦ κ. οἱ ἀρχιερ.] A B D א, min. Copt. Sahid. Arm. Vulg. Cant. Lucif. have merely ὅ τε στρατ. τ. ἱεροῦ κ. οἱ ἀρχιερ. So Lachm. Rinck, and Born. But ἱερεύς being not understood, and being regarded as unnecessary seeing that οἱ ἄρχιερ. followed, might very easily be omitted; whereas there is no reason for its having been inserted. For the genuineness of ἱερεύς also the several other variations testify, which are to be considered as attempts to remove the offence without exactly erasing the word, namely, οἱ ἱερεῖς κ. ὁ στρ. τ. ἱερ. κ. οἱ ἀρχ. and ὅ τε ἀρχιερεὺς κ. ὁ στρ. τ. ἱερ. κ. οἱ ἀρχ.
Acts 5:25. After αὐτοῖς Elz. has λέγων, against decisive evidence. An addition, in accordance with Acts 5:22 f.
Acts 5:26. ἵνα μή] Lachm. Born. have μή, according to B D E א, min. But the omission easily appeared as necessary on account of ἐφοβ. Comp. Galatians 4:11.
Acts 5:28. οὐ is wanting in A B א*, Copt. Vulg. Cant. Ath. Cyr. Lucif. Rightly deleted by Lachm. and Tisch., as the transforming of the sentence into a question was evidently occasioned by ἐπηρώτησεν.
Acts 5:32. After ἐσμεν, Elz. Scholz, Tisch. have αὐτοῦ, which A D* א, min., and several VSS. omit. It is to be defended. As μάρτυρες is still denned by another genitive, αὐτοῦ became cumbrous, appeared inappropriate, and was omitted. B has καὶ ἡμεῖς ἐν αὐτῷ μάρτυρες (without ἐσμεν), etc. But in this case EN is to be regarded as a remnant of the ἐσμεν, the half of which was easily omitted after ἡμεῖς; and thereupon αὐτοῦ was transformed into αὐτῷ. The less is any importance to be assigned to the reading of Lachm.: καὶ ἡμεῖς ἐν αὐτῷ μάρτυρές ἐσμεν κ.τ.λ.
Acts 5:33. ἐβουλεύοντο] Lachm. reads ἐβούλοντο, according to A B E, min. An interpretation, or a mechanical interchange, frequent also in MSS. of the classics; see Born, ad xv. 37.
Acts 5:34. βραχύ τι] τι, according to decisive evidence, is to be deleted, with Lachm. Tisch. Born.
ἀποστόλους] A B א, 80, Vulg. Copt. Arm. Chrys. have ἀνθρώπους. So Lachm. Tisch.; and rightly, as the words belong to the narrative of Luke, and therefore the designation of the apostles by ἀνθρώπους appeared to the scribes unworthy. It is otherwise in Acts 5:35; Acts 5:38.
Acts 5:36. προσεκλίθη] Elz. Griesb. Scholz read προσεκολλήθη, in opposition to A B C** א, min., which have προσεκλίθη; and in opposition to C* D* E H, min. Cyr., which have προσεκλήθη (so Born.). Other witnesses have προσετέθη, also προσεκληρώθη. Differing interpretations of the προσεκλίθη, which does not elsewhere occur in the N. T., but which Griesb. rightly recommended, and Matth. Lachm. Tisch. have adopted.
Acts 5:37. ἰκανόν to be deleted with Lachm. and Tisch., as it is wanting in A* B א, 81, Vulg. Cant. Cyr., in some others stands before λαόν, and in C D, Eus. is interchanged with πολύν (so Born.).
Acts 5:38. Instead of ἐάσατε, Lachm. has ἄφετε, following A B C א. A gloss.
Acts 5:39. δύνασθε] Lachm. Tisch. Born. have δυνήσεσθε, according to B C D E א, min., and some VSS. and Fathers. Mistaking the purposely chosen definite expression, men altered it to agree with the foregoing future.
Instead of αὐτούς, which Lachm. Tisch. Born, have, Elz. and Scholz read αὐτό, against decisive testimony. An alteration to suit τὸ ἔργον.
Acts 5:41. After ὀνόματος Elz. has αὐτοῦ, which is wanting in decisive witnesses, and is an addition for the sake of completeness. Other interpolations are: Ἰησοῦ,
τοῦ Χριστοῦ,
Ἰησοῦ Χριστοῦ,
τοῦ κυρίου,
τοῦ Θεοῦ.
尚無翻譯。
Ac 5:1-11.
亞拿尼亞和 撒非喇。
「年輕的教會明亮形像上投下陰影的第一個跡象。也許在新歸信的基督徒中興起了一種聖潔的競賽，人人都急於將自己的財產交由使徒處置」[OLSHAUSEN]。於是，一些人的新生熱忱可能超越了他們一貫的原則，而另一些人則可能受到試探，去貪圖那並不合其性情的慷慨之名。
「有一個人」——在前一章，歷史作者記述了早期基督徒整體的慷慨與真誠——他們甘願變賣財產以供給窮人——並且提到了巴拿巴的事，視為特別值得注意。在本章，他接著記述一個同樣驚人的事例，是關於不真誠與假冒為善，以及神對行這事之人公義的審判。這件事是「假冒為善」本質的一個顯著實例，說明了那仇敵企圖敗壞教會、歪曲福音宗教時所用的詭計與狡詐。假冒為善在於企圖「模仿」神的子民，或披上宗教的「外觀」，無論它以何種形式顯現。在這件事上，宗教曾以極大的捨己與慈善顯現出來。亞拿尼亞的假冒，在於企圖在外表上「模仿」這種捨己，並藉此欺哄早期的基督徒和神。
「同他的妻子撒非喇」——經她同意或允准。這是他們兩人「講定了」的事（Acts 5:2, Acts 5:9）。
「賣了田產」——這裡所用的字 κτῆμα ktēma 並不表明這是「田地」還是別的財產。然而從 Acts 5:3，我們得知所賣的是「田地」；這裡譯作「田產」的字，在敘利亞譯本、阿拉伯譯本和拉丁文武加大譯本中都譯作「土地」。變賣這財產的託詞，無疑是要博得敬虔的外貌。財產「已經賣了」，基督徒群體容易知道；但它賣了「多少錢」，卻未必容易知道。因此就有了欺哄使徒們的企圖。顯然，他們並沒有變賣財產的義務。但既然為了宗教的緣故把它賣了，那麼他們若宣稱把所得獻給神，就有責任全然獻上，毫無保留。
But a certain man named Ananias - Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, etc., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.
But a certain man named Ananias,.... A name common among the Jews, the same with Hananiah, Jeremiah 28:1 it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from but the grace of the Lord, or the Lord's gracious one, coming from there is no dependence on names; though this man's name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace. This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them:
with Sapphira his wife; whether this is the same name with "Shiphrah", Exodus 1:15 or "Zipporah", Exodus 2:21 both which are by the Septuagint called "Sephora", or whether another, and may signify "beautiful", is not very material. Jerom (c) says, in the Syriac language this name signifies "beautiful"; though he first gives other explanations of it, as "narrantem, literatam, sive librariam", as though it was derived from the Hebrew word The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name "Sappho", which was the name of a famous poetess, the inventress of a kind of verse called "Sapphic" verse, is said to be the diminutive of this name "Sapphira". Drusius observes, it may be read "Tzephira"; which comes near to "Zipporah", and among other things signifies a "she goat"; and it was usual to give women names taken from such creatures. So "Rachel", a "sheep", and "Tabitha", or "Dorcas", a "doe". But whatever her name or person were, her actions were disagreeable:
sold a possession; which was their own. So the Arabic and Syriac versions read, "their own field", or "farm"; find the Ethiopic version, "their own vineyard": it might be his wife's dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.
(c) De Nominibus Hebraicis, fol. 106. C.
在本章我們看到：一、亞拿尼亞和撒非喇的罪與刑罰——他們因欺哄聖靈，在彼得的話語之下被擊打而死，徒 5:1-11。二、教會的興盛狀態，在於傳揚福音時所伴隨的能力，徒 5:12-16。三、使徒們被囚，以及他們奇妙地出監，並奉新的命令繼續傳福音——他們照樣行了，大大煩惱了那些逼迫他們的人，徒 5:17-26。四、他們在大公會前受審，並為自己所作的事辯護，徒 5:27-33。五、迦瑪列對他們的意見——不可逼迫他們，當任憑他們，看這事後來如何；他們暫時也同意這建議，只把使徒鞭打了一頓就釋放了，徒 5:34-40。六、使徒們雖被禁止、受辱，卻仍在他們的工作上喜樂前進，徒 5:41,42。