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
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Adam Clarke · 1831
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John Gill · 1763
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John Calvin · 1850
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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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ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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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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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Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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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
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本章（Acts 7）記載司提反在猶太人的公會——即大議會——面前的申辯。關於司提反在這次申辯中想要達到的目的，以及他為何如此詳細地陳述猶太民族的歷史，向來眾說紛紜。但幾句話或許就能顯明他的用意。他被指控「說褻瀆話，攻擊摩西的制度和聖殿，也就是攻擊猶太人視為神聖的一切」。為要應對這項指控，他詳盡地陳述了自己相信摩西的宗教、相信他們歷史中的重大要點，並相信神曾以非凡的方式介入，保護他們脫離危險。藉著這一歷史性的陳述，他宣認自己完全相信猶太宗教出於神，從而「間接地」駁回了褻瀆的指控。還當記住，這是確保議會「注意」的最好方法。他若一開始就作抽象的辯護，可能早就被他們的刁難或喧嚷中止了。
但他們本國的歷史正是猶太人喜愛的題目。他們總是樂於聆聽有關自己祖先的事；要抓住他們的注意，只需提及他們祖先光輝的生平與作為便已足夠。參 Psalm 78; Psalm 105; Psalm 106; Psalm 135; Ezekiel 20: 這樣，司提反既抓住了他們的注意，又實際上駁斥了毀謗摩西和聖殿的指控。他向他們表明，對於他們民族的重大歷史事實，他的信念與他們一樣堅定。還要記得，這篇講論是在中途被打斷的（Acts 7:53-54），因此難以完整說明司提反的用意。然而，他顯然有意指證他們的罪，表明他們所持守的品格與他們祖先所表現的相同（Acts 7:51-52）；而且頗有可能，他還打算表明，蒙神悅納的敬拜並不特別局限於任何一個地方，這是因為亞伯拉罕、眾族長和摩西的敬拜，在聖殿建立以前就已蒙悅納（Acts 7:2 等），也是根據 Acts 7:48 的宣告——神並不住在人手所造的殿宇。在此所能說的是：
(1) 司提反表明了他完全相信摩西出於神的設立，以及他們宗教的歷史事實；
(2) 他奠定了一個論證的「根基」，表明那些事物並非永遠有約束力，蒙悅納的敬拜可以在聖殿以外的地方、以別的方式獻上。
有人問，路加是如何得知這篇講論的內容，以致能夠加以複述的。聖經沒有告訴我們。但我們可以說：
(1) 司提反是第一位殉道者。他的死以及與之相關的種種事件，不可能不成為初期基督徒所關心的事，至少他申辯的要義是門徒們所熟悉的。假設或許有人用文字保存了不完整的抄本，並在他們中間流傳，這並非不合理。
(2) 路加是保羅的同工。（見路加福音的導論。）這次申辯發表的時候，保羅正在場，而且他是一個很可能記得這種場合所說之話的人。路加關於這次申辯的記述，可能就是從他而得的。關於這篇講論，還可以進一步指出：不必假設司提反是受默示的。即使如某些批評家所宣稱，這篇講辭中確有不準確之處，也不足以損害它的真實性。這是一個人在嚴重指控之下受審時所作的申辯；不是一個有證據表明他「受默示」的人，而是一個敬虔、忠心、心思屬天之人。聖經敘述所要負責的，只是報導的準確性。路加只是聲稱這樣的一篇講論確實發表過，並沒有斷言其中的每一個細節都正確。
Stephen, being permitted to answer for himself relative to the charge of blasphemy brought against him by his accusers, gives a circumstantial relation of the call of Abraham, when he dwelt in Mesopotamia, in Charran, etc., Acts 7:1-8. The history of Jacob and Joseph, Acts 7:9-17. The persecution of their fathers in Egypt, Acts 7:18, Acts 7:19. The history of Moses and his acts till the exodus from Egypt, vv. 20-37. The rebellion and idolatry of the Israelites in the wilderness, Acts 7:38-43 The erection of the tabernacle of witness, which continued till the time of David, Acts 7:44-46. Of the temple built by Solomon for that God who cannot be confined to temples built by hands, Acts 7:47-50. Being probably interrupted in the prosecution of his discourse, he urges home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of their own law against them, Acts 7:51-53. They are filled with indignation, and proceed to violence, Acts 7:54. He sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, Acts 7:55, Acts 7:56. They rush upon him, drag him out of the city, and stone him, Acts 7:57, Acts 7:58. He involves the Lord Jesus, prays for his murderers, and expires, Acts 7:59, Acts 7:60.
Acts 7:1-53. Stephen’s Defence
CHAPTER 7
Acts 7:1. ἄρα is wanting in A B C א, min. Vulg. Cant. Germ. Bed. Deleted by Lachm. But if not genuine, it would hardly have been added, as it was so little necessary for the sense that, on the contrary, the question expressed in a shorter and more precise form appears to be more suitable to the standpoint and the temper of the high priest.
Acts 7:3. τὴν γῆν] The article is wanting in Elz. Scholz, against far preponderant attestation. A copyist’s error. Restored by Griesb. Lachm. Tisch. Born.
Acts 7:5. αὐτῷ δοῦναι] δοῦναι αὐτῷ is decidedly attested; so Lachm. Tisch. Born.
Acts 7:7. δουλεύσωσι] Tisch. reads δουλεύσουσιν, in accordance, no doubt, with A C D, VSS. Ir., but it is a mechanical repetition from Acts 7:6.
Acts 7:11. τὴν γῆν Αἰγύπτου] A B C D* (which has ἐΦʼ ὅλης τῆς Αἰγ.) א, 81, VSS. have τὴν Αἴγυπτον. Recommended by Griesb. and adopted by Lachm. But how easily might ΓΗΝ be passed over after THN! and then the change ΑἴγυπτΟΝ became necessary.
Acts 7:12. Instead of σῖτα, σιτία is to be received, with Lachm. Tisch. Born.[189]
ἐν Αἰγύπτῳ] Lachm. Tisch. read ΕἸς ΑἼΓΥΠΤΟΝ, following A B C E א, 40. ἘΝ ΑἸΓ. is an explanatory supplement to ὌΝΤΑ.
Acts 7:14. After ΣΥΓΓΈΝ. Elz. has ΑὙΤΟῦ, in opposition to witnesses of some importance (also א), although it is defended by Born. A prevalent addition.
Acts 7:15. ΔΈ] A C E א, 15, 18, VSS. have ΚΑῚ ΚΑΤΈΒΗ, which Griesb. has recommended, Rinck preferred, and Lachm. and Tisch. have adopted. D, 40, Syr. p. Cant. have no conjunction at all; so Born., but from the LXX. Deuteronomy 10:22; ΚΑῚ ΚΑΤ. is to be preferred as best attested.
Acts 7:16. ᾯ] Elz. reads Ὅ, against decisive testimony. Mistaking the attraction.
ΤΟῦ ΣΥΧΈΜ] Lachm. reads ΤΟῦ ἘΝ Σ., according to A E א** min. Copt. Syr. p. Tol. B C א* min. Sahid. Arm. have merely ἘΝ Σ. An alteration, because this ΣΥΧΈΜ was apprehended, like the preceding, as the name of a town, and the parallel with Genesis 33:19 was not recognised.
Acts 7:17. ὩΜΟΛΌΓΗΣΕΝ] So Tisch. Lachm. But Elz. and Scholz have ὬΜΟΣΕΝ, against AB C א, 15, 36, and some VSS. A more precisely defining gloss from the LXX., instead of which D E have ἘΠΗΓΓΕΊΛΑΤΟ (so Born.).
Acts 7:18. After ἝΤΕΡΟς Lachm. has ἘΠʼ ΑἼΓΥΠΤΟΝ, according to A B C א, min. and several VSS. An exegetical addition from the LXX.
Acts 7:20. After ΠΑΤΡΌς Elz. has ΑὙΤΟῦ. See on Acts 7:14.
Acts 7:21. ἘΧΤΕΘΈΝΤΑ ΔῈ ΑὐΤΌΝ] Lachm. Born. read ἘΧΤΕΘΈΝΤΟς ΔῈ ΑὐΤΟῦ, according to AB C D א, min. A correction in point of style.
Acts 7:22. ΠΆΣῌ ΣΟΦΊᾼ] A C E א, VSS. Or. (twice) Bas. Theodoret have ἘΝ ΠΆΣῌ ΣΟΦ. So Tisch. D* has ΠᾶΣΑΝ ΤῊΝ ΣΟΦΊΑΝ. So Born. Interpretations of the Recepta, in favour of which is also the reading πάσης σοφίας in B, which is a copyist’s error.
ἐν before ἔργ. (Elz. Scholz) is as decidedly condemned by external testimonies as the αὐτοῦ after ἔργοις, omitted in Elz., is attested.
Acts 7:26. συνήλασεν] B C D א, min. and some VSS. have συνήλλασεν or συνήλλασσεν. Valck. has preferred the former, Griesb. recommended the latter, and Lachm. Born. (comp. also Fritzsche, de conform. Lachm. p. 31) adopted it. Gloss on the margin for the explanation of the original ΣΥΝΉΛΑΣΕΝ … ΕἸς ΕἸΡΉΝΗΝ. On its reception into the text, the ΕἸς ΕἸΡ., separated from ΣΥΓΉΛ. by ΑὐΤΟΎς, was retained.
Acts 7:27. ἘΦʼ ἩΜᾶς] A B C H א, min. Theophyl. have ἘΦʼ ἩΜῶΝ. So Tisch. and Lachm. From LXX. Exodus 2:14.
Acts 7:30. ΧΥΡΊΟΥ] is to be deleted, with Lachm. and Tisch., following A B C א, Copt Sahid. Vulg. A current addition to ἌΓΓΕΛΟς generally, and here specially occasioned by the LXX. Exodus 3:2.
Instead of ΦΛΟΓῚ ΠΥΡΌς, Tisch. has ΠΥΡῚ ΦΛΟΓΌς, after A C E, min. Syr. Vulg. The reading similarly varies in the LXX., and as the witnesses at our passage are divided, we cannot come to any decision.
Acts 7:31. ἘΘΑΎΜΑΖΕ] So Griesb. Scholz, Tisch. Born. But Elz. and Lachm. have ἘΘΑΎΜΑΣΕΝ. Both have considerable attestation. But the suitableness of the relative imperfect was, as often elsewhere, not duly apprehended.
After ΚΥΡΊΟΥ Elz. Scholz have ΠΡῸς ΑὐΤΌΝ, which, however, Lachm. and Tisch. have deleted, following A B א, min. Copt. Arm. Syr. p. An exegetical amplification, instead of which D, after ΚΑΤΑΝ., continues by: Ὁ ΚΎΡ. ΕἿΠΕΝ ΑὐΤῷ ΛΈΓΩΝ.
Acts 7:32. Lachmann’s reading: Ὁ ΘΕῸς ἈΒΡΑΆΜ Κ. ʼΙΣΑΆΚ Κ. ʼΙΑΚΏΒ (so also Tisch.), has indeed considerable attestation, but it is an adaptation to Acts 3:13.
Acts 7:33. ἘΝ ᾯ] Lachm. Tisch. read ἘΦʼ ᾯ, which is to be preferred on account of preponderant attestation by A B C D** (D* has ΟὟ, so Born.) א; ἘΝ ᾯ is from the LXX.
Acts 7:34. ἈΠΟΣΤΕΛῶ] Lachm. Tisch. Born. read ἈΠΟΣΤΕΊΛΩ, which is so decidedly attested by A B C D, Chrys., and by the transcriber’s error ἈΠΟΣΤΊΛΩ in E and א, that it cannot be considered as an alteration after the LXX. Exodus 3:10. The Recepta is a mistaken emendation.
Acts 7:35. Instead of ἀπέστειλεν, ἀπέσταλκεν is to be read, with Lachm. Tisch. Born., according to decisive evidence.
ἐν χειρί] Lachm. Tisch. Born. read σὺν χειρί, which is so decidedly attested, and might so easily give place to the current ἐν χειρί, that it must be preferred.
Acts 7:36. γῆ] Lachm. reads τῇ, according to B C, min. Sahid. Cant. A transcriber’s error. The originality of γῇ is supported also by the Αἰγύπτου (instead of Αἰγύπτῳ) adopted by Elz. and Born. after D, which, however, has preponderating testimony against it.
Acts 7:37. After Θεός Elz. has ὑμῶν, against decisive testimony. χύριος and αὐτοῦ ἀχούσεσθε are also to be rejected (Lachm. and Tisch. have deleted both), as important authorities are against them, and as their insertion after the LXX. and Acts 3:22 is more natural than their omission.
Acts 7:39. ταῖς καρδ.] Lachm. reads ἐν ταῖς καρδ., according to A B C א. This is evidently an explanatory reading. On the other hand, τῇ καρδίᾳ (in H, min. and some VSS. Chrys. Oec. Theoph.), preferred by Rinck and Tisch., would unhesitatingly be declared genuine, were it not that almost all the uncials and VSS. support the plural.
Acts 7:43. ὑμῶν] is wanting in B D, min. VSS. Or. Ir. Philast Rightly erased by Lachm. and Tisch. From the LXX.
Ῥεφάν] a great variety in the orthography. Lachm. and Tisch. have Ῥεφάν, according to A C E. But Elz. Scholz have Ῥεμφάν; Born. Ῥεμφάμ (D, Vulg. Ir.); B has Ῥομφᾶ; א*, Ῥομφᾶν; א**, Ῥαιφᾶν.
Acts 7:44. The usual ἐν before τοῖς, which Lachm. and Tisch. have deleted (after A B C D** H א, min. Chrys. and some VSS.), is an explanatory addition.
Acts 7:46. Θεῷ] B D H א*, Cant. have οἴχῳ. Adopted by Lachm. and Born. But in accordance with Acts 7:48 it appeared contradictory to the idea of Stephen, to designate the temple as the dwelling of God; and hence the alteration.
Acts 7:48. After χειροπ. Elz. has ναοῖς, against A B C D E א, min. and most VSS. An exegetical addition. Comp. Acts 17:24.
Acts 7:51. τῇ καρδιᾳ] Lachm. and Born. read χαρδίαις. But the plural, which is found partly with and partly without the article in A C D א, min. and several VSS. Chrys. Jer., was occasioned by the plural of the subject. B has καρδίας, which, without being a transcriber’s error (in opposition to Buttm. neutest Gr. p. 148 [E. T. 170]), may be either singular or plural, and therefore is of no weight for either reading.
Acts 7:52. γεγένησθε] The reading ʼγένεσθε in Lachm. Tisch. Born. is decidedly attested, and therefore to be adopted.
[189] How often σιτίον is exchanged in MSS. with σῖτος and σῖτον, may he seen in Frotscher, ad Hier. iii. 11; Heind. ad Plat. Phaed. p. 64 D; Krüger, ad Xen. Anab. vii. 1. 33.
尚無翻譯。
Ac 7:1-60.
司提反的 申辯與 殉道。
在這篇冗長的申辯中，司提反所涉及的範圍遠比我們預期的更廣，對控告者所提的問題也遠非那麼直接地切入。他的目的似乎是表明：(1) 他不但沒有輕看，反而深為敬重，並且熟稔古代制度的全部歷史；(2) 他們抵抗福音國度的建立，不過是步他們祖宗的後塵，他們民族的全歷史，幾乎不外是對神向墮落之人所存崇高旨意的誤解與背叛。
「大祭司就說」——見 Matthew 2:4 的註釋。在這情形中，大祭司似乎主持了議會。
「這些事果然有嗎」——就是他們對他所控告的、毀謗摩西和聖殿的那些事（Acts 6:13-14）。
當我們的主耶穌呼召他的使徒出來為他事奉並受苦時，曾告訴他們：在後的將要在前，在前的將要在後。這話在司提反和保羅身上得了奇妙的應驗——與使徒相比，他們二人都算是較遲歸信的，然而無論在事奉或受苦上，卻比使徒先走在前頭；因為神在賜下尊榮和恩惠時，往往交叉著手。在本章我們看到司提反的殉道——他是基督教會第一位殉道者，在這支榮耀的軍旅中作先鋒。因此他的受苦與受死，比其他任何人的記載更為詳盡，為要指引並鼓勵一切蒙召如他一樣抵擋到流血的人。內容包括：一、他在公會面前為自己所作的申辯，回答所控告他的事項；其要旨在於說明：宣告聖殿將要被毀、儀文律法的規條將要改變，這並不是對神的褻瀆，也絲毫不損他名的榮耀。1. 他藉著回顧舊約的歷史來證明這一點，指出神從未打算把他的恩惠局限於那地方或那儀文律法；他們也沒有理由期望神會如此，因為猶太百姓一直是個常常惹動神怒的百姓，早已喪失了特作子民的特權；不但如此，那聖地和那律法不過是將來美事的影兒，說它們必須讓位給更美的事，並不是貶低它們，徒 7:1-50。2. 接著他把這話應用到控告他、審判他的人身上，嚴厲責備他們的邪惡——他們因自己的惡行招致本地和本國的敗亡，卻又不能忍受人提及這事，徒 7:51-53。二、他們用石頭打死了他，以及他如何存著忍耐、喜樂、敬虔的心順服於此，徒 7:54-60。