Գործք / Acts - 15 |

Text:
< PreviousԳործք - 15 Acts - 15Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law, ver. 1, 2. II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there, ver. 3-5. III. An account of what passed in the synod that was convened upon this occasion, ver. 6. What Peter said, ver. 7-11. What Paul and Barnabas discoursed of, ver. 12. And, lastly, what James proposed for the settling of this matter, ver. 13-21. IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews, ver. 22-29. V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them, ver. 30-35. VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another, ver. 36-41.
Adam Clarke: Commentary on the Bible - 1831
Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, Act 15:1. Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, Act 15:2. They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, Act 15:3-5. The apostles having assembled to consider the question, Peter delivers his opinion, Act 15:6-11. Barnabas and Paul relate their success among the Gentiles, Act 15:12. James delivers his judgment, Act 15:13-21. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, Act 15:22; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, Act 15:23-29. Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, Act 15:30-32. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, Act 15:33-35. Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, Act 15:36-38. They disagree; and Barnabas, taking John Mark, sails to Cyprus, Act 15:39. And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, Act 15:40, Act 15:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 15:1, Great dissensions arise touching circumcision; Act 15:5, The apostles consult about it, Act 15:22. and send their determination by letters to the churches; Act 15:36, Paul and Barnabas, thinking to visit the brethren together, disagree, and travel different ways.
15:115:1: Եւ ոմանք իջեալ ՚ի Հրէաստանէ՝ ուսուցանէին զեղբարս. Եթէ ոչ թլփատիք ըստ օրինացն Մովսիսի՝ ո՛չ կարէք ապրել։
15. Հրէաստանից իջել էին ոմանք Անտիոք եւ եղբայրներին ուսուցանում էին. «Մովսէսի օրէնքի համաձայն, եթէ չթլփատուէք, չէք կարող փրկուել»:
15 Մէկ քանիներ, Հրէաստանէն եկած, եղբայրներուն կը սորվեցնէին թէ՝ «Եթէ Մովսէսին աւանդած սովորութեանը համեմատ չթլփատուիք, չէք կրնար փրկուիլ»։
Եւ ոմանք իջեալ ի Հրէաստանէ ուսուցանէին զեղբարս. Եթէ ոչ թլփատիք ըստ օրինացն Մովսիսի` ոչ կարէք ապրել:

15:1: Եւ ոմանք իջեալ ՚ի Հրէաստանէ՝ ուսուցանէին զեղբարս. Եթէ ոչ թլփատիք ըստ օրինացն Մովսիսի՝ ո՛չ կարէք ապրել։
15. Հրէաստանից իջել էին ոմանք Անտիոք եւ եղբայրներին ուսուցանում էին. «Մովսէսի օրէնքի համաձայն, եթէ չթլփատուէք, չէք կարող փրկուել»:
15 Մէկ քանիներ, Հրէաստանէն եկած, եղբայրներուն կը սորվեցնէին թէ՝ «Եթէ Մովսէսին աւանդած սովորութեանը համեմատ չթլփատուիք, չէք կրնար փրկուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Некоторые, пришедшие из Иудеи, учили братьев: если не обрежетесь по обряду Моисееву, не можете спастись.
15:1  καί τινες κατελθόντες ἀπὸ τῆς ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι ἐὰν μὴ περιτμηθῆτε τῶ ἔθει τῶ μωϊσέως, οὐ δύνασθε σωθῆναι.
15:1. ΚΑΙ (And) ΤΙΝΕΣ (ones) ΚΑΤΕΛΘΟΝΤΕΣ ( having-had-came-down ) ἀπὸ (off) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) ἐδίδασκον (they-were-teaching) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) ὅτι (to-which-a-one,"Ἐὰν (If-ever) μὴ (lest) περιτμηθῆτε (ye-might-have-been-cut-about) τῷ (unto-the-one) ἔθει (unto-a-custom) τῷ (unto-the-one) Μωυσέως, (of-a-Mouseus) οὐ (not) δύνασθε ( ye-able ) σωθῆναι. (to-have-been-saved)
15:1. et quidam descendentes de Iudaea docebant fratres quia nisi circumcidamini secundum morem Mosi non potestis salvi fieriAnd some, coming down from Judea, taught the brethren: That, except you be circumcised after the manner of Moses, you cannot be saved.
1. And certain men came down from Judaea and taught the brethren, , Except ye be circumcised after the custom of Moses, ye cannot be saved.
15:1. And certain ones, descending from Judea, were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
15:1. And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.
And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved:

1: Некоторые, пришедшие из Иудеи, учили братьев: если не обрежетесь по обряду Моисееву, не можете спастись.
15:1  καί τινες κατελθόντες ἀπὸ τῆς ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι ἐὰν μὴ περιτμηθῆτε τῶ ἔθει τῶ μωϊσέως, οὐ δύνασθε σωθῆναι.
15:1. et quidam descendentes de Iudaea docebant fratres quia nisi circumcidamini secundum morem Mosi non potestis salvi fieri
And some, coming down from Judea, taught the brethren: That, except you be circumcised after the manner of Moses, you cannot be saved.
15:1. And certain ones, descending from Judea, were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
15:1. And certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Некоторые, пришедшие из Иудеи..." Это были излишне ревностно преданные иудейству христиане из иудеев, укорявшие недавно Петра за крещение язычника Корнилия и искренно считавшие соблюдение всех обрядов Моисеева закона (ср. ст. 5) обязательным и в христианстве. Выражение "учили" показывает, что они явились в Антиохию, как настоящие миссионеры-проповедники определенно формулированного учения. Судя по дальнейшему, это учение успело распространиться, кроме Антиохии, и в Сирии и Киликии (ст. 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Controversy Raised at Antioch; Bigotry of the Jewish Converts.
1 And certain men which came down from Judæa taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.

Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to think the mountain stands strong and cannot be moved; some uneasiness or other will arise, which is not foreseen, cannot be prevented, but must be prepared for. If ever there was a heaven upon earth, surely it was in the church at Antioch at this time, when there were so many excellent ministers there, and blessed Paul among them, building up that church in her most holy faith. But here we have their peace disturbed, and differences arising. Here is,

I. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, v. 1. Many that had been proselytes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews.

1. The persons that urged this were certain men who came down from Judea; some think such as had been of the Pharisees (v. 5), or perhaps of those priests who were obedient to the faith, ch. vi. 7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, because that was the head-quarters of those that preached to the Gentiles, and the rendezvous of the Gentile converts; and, if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretended to be very glad that they had embraced the Christian faith, and congratulated them on their conversion; but tell them that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught have need to stand upon their guard that they be not untaught again, or ill taught.

2. The position they laid down, the thesis they gave, was this, that except the Gentiles who turned Christians were circumcised after the manner of Moses, and thereby bound themselves to all the observances of the ceremonial law, they could not be saved. As to this, (1.) Many of the Jews who embraced the faith of Christ, yet continued very zealous for the law, ch. xxi. 20. They knew it was from God and its authority was sacred, valued it for its antiquity, had been bred up in the observance of it, and it is probable had been often devoutly affected in their attendance on these observances; they therefore kept them up after they were by baptism admitted into the Christian church, kept up the distinction of meats, and used the ceremonial purifyings from ceremonial pollutions, attend the temple service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be overcome all at once, and in a few years the mistake would be effectually rectified by the destruction of the temple and the total dissolution of the Jewish church, by which the observance of the Mosaic ritual would become utterly impracticable. But it did not suffice them that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations. Note, There is a strange proneness in us to make our opinion and practice a rule and a law to every body else, to judge of all about us by our standard, and to conclude that because we do well all do wrong that do not just as we do. (2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make this illustrious and victorious; it was a disappointment to them that there was as yet nothing done towards this in the way they expected. But now that they hear the doctrine of Christ is received among the Gentiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ to embrace the law of Moses too they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in another way; and "Therefore by all means let the brethren be pressed to be circumcised and keep the law, and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke; and not only so, but to put it on the necks of our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves." Note, It is no wonder if those who have wrong notions of the kingdom of Christ take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do. (3.) The controversy about the circumcising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus--Antiq. 20. 38-45: "That when Izates, the son of Helen queen of Adiabene, embraced the Jews' religion, Ananias declared he might do it without circumcision; but Eleazar maintained that it was a great impiety to remain uncircumcised." And when two eminent Gentiles fled to Josephus (as he relates in the history of his own life) "the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it." Such has been the difference in all ages between bigotry and moderation. (4.) It is observable what a mighty stress they laid upon it; they do not only say, "You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; it will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;" but, "Except you be circumcised you cannot be saved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course you must go to hell." Note, it is common for proud impostors to enforce their own inventions under pain of damnation; and to tell people that unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazardous, but it is desperate. Thus the Jews tell their brethren that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men and believers in Christ, yet they cannot be saved; salvation itself cannot save them. None are in Christ but those that are within their pale. We ought to see ourselves well warranted by the word of God before we say, "Except you do so and so, you cannot be saved."

II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ has opened the door of salvation to the Gentiles (v. 2): They had no small dissension and disputation with them. They would by no means yield to this doctrine, but appeared and argued publicly against it. 1. As faithful servants of Christ, they would not see his truths betrayed. They knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles and unite them both in himself; and therefore could not bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would unite with the Gentiles, that is, they would have them to conform in every thing to their rites, and then, and not till then they will look upon them as their brethren; and no thanks to them. But, this not being the way in which Christ designed to unite them, it is not to be admitted. 2. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon. They had told the Gentiles that if they believed in Jesus Christ they should be saved; and now to be told that this was not enough to save them, except they were circumcised and kept the law of Moses, this was such a discouragement to them at setting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into Egypt again; and therefore the apostles set themselves against it.

III. The expedient pitched upon for preventing the mischief of this dangerous notion, and silencing those that vented it, as well as quieting the minds of the people with reference to it. They determined that Paul and Barnabas, and some others of their number, should go to Jerusalem to the apostles and elders, concerning this doubt. Not that the church at Antioch had any doubt concerning it: they knew the liberty wherewith Christ had made them free; but they sent the case to Jerusalem, 1. Because those who taught this doctrine came from Jerusalem, and pretended to have directions from the apostles there to urge circumcision upon the Gentile converts; it was therefore very proper to send to Jerusalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which yet pretended to be of apostolical right. It was true that these went out from them (v. 24), but they never had any such orders from them. 2. Because those who were taught this doctrine would be the better confirmed in their opposition to it, and in the less danger of being shocked and disturbed by it, if they were sure that the apostles and elders at Jerusalem (which was the Christian church that of all others retained the most affection to the law of Moses) were against it; and, if they could but have this under their hands, it would be the likeliest means to silence and shame these incendiaries, who had pretended to have it from them. 3. Because the apostles at Jerusalem were fittest to be consulted in a point not yet fully settled; and being most eminent for an infallible spirit, peculiar to them as apostles, their decision would be likely to end the controversy. It was owing to the subtlety and malice of the great enemy of the church's peace (as it appears by Paul's frequent complaints of these judaizing teachers, these false apostles, these deceitful workers, these enemies of the cross of Christ), that it had not this effect.

IV. Their journey to Jerusalem upon this errand, v. 3. Where we find, 1. That they were honoured at parting: They were brought on their way by the church, which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, 3 John 6. Thus the church showed their favour to those who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them. 2. That they did good as they went along. They were men that would not lose time, and therefore visited the churches by the way; they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success the gospel had had among them, which caused great joy to all the brethren. Note, The progress of the gospel is and ought to be a matter of great joy. All the brethren, the faithful brethren in Christ's family, rejoice when more are born into the family; for the family will be never the poorer for the multitude of its children. In Christ and heaven there is portion enough, and inheritance enough for them all.

V. Their hearty welcome at Jerusalem, v. 4. 1. The good entertainment their friends gave them: They were received of the church, and of the apostles and elders, were embraced as brethren, and had audience as messengers of the church at Antioch; they received them with all possible expressions of love and friendship. 2. The good entertainment they gave their friends: They declared all things that God had done with them, gave them an account of the success of their ministry among the Gentiles, not what they had done, but what God had done with them, what he had by his grace in them enabled them to do, and what he had by his grace in their hearers enabled them to receive. As they went they had planted, as they came back they had watered; but in both they were ready to own it was God that gave the increase. Note, It is a great honour to be employed for God, to be workers for him; for those that are so have him a worker with them, and he must have all the glory.

VI. The opposition they met with from the same party at Jerusalem, v. 5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great harvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pharisees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of these converts, but thought it was needful to circumcise them. Observe here, 1. That those who have been most prejudiced against the gospel yet have been captivated by it; so mighty has it been through God to the pulling down of strong-holds. When Christ was here upon earth, few or none of the rulers and of the Pharisees believed on him; but now there are those of the sect of the Pharisees who believed, and many of them, we hope, in sincerity. 2. That it is very hard for men suddenly to get clear of their prejudices: those that had been Pharisees, even after they became Christians, retained some of the old leaven. All did not so, witness Paul, but some did; and they had such a jealousy for the ceremonial law, and such a dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needful; and for their parts they would not converse with them unless they submitted to it.
Adam Clarke: Commentary on the Bible - 1831
15:1: Except ye be circumcised, etc. - The persons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among themselves, who insisted on the necessity of the converted Gentiles being circumcised.
Ye cannot be saved - Ye can neither enjoy God's blessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts.
Albert Barnes: Notes on the Bible - 1834
15:1: And certain men - These were undoubtedly men who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders Act 15:2 shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto the church had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch, and the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself, so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. This history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times, and as it established some very important principles respecting the perpetuity of the religious rites of the Jews.
Came down from Judea - To Antioch, and to the regions adjacent, which had been visited by the apostles, Act 15:23. Judea was a high and hilly region, and going from that toward the level countries adjacent to the sea was represented to be descending, or going down.
Taught the brethren - That is, Christians. They endeavored to convince them of the necessity of keeping the laws of Moses.
Except ye be circumcised - This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident from this that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to pRev_ent contention, Paul did not hesitate to practice circumcision, Act 16:3.
After the manner of Moses - According to the custom which Moses commanded; according to the Mosaic ritual.
Ye cannot be saved - The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For:
(1) It would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and,
(2) It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a Rev_ival is followed by some contention just like this. Opposing sects urge the claims of their special rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: Cir, am 4057, ad 53
certain: Act 21:20; Gal 2:4, Gal 2:12, Gal 2:13
the brethren: Act 15:23
Except: Act 15:5; Rom 4:8-12; Gal 5:1-4; Phi 3:2, Phi 3:3; Col 2:8, Col 2:11, Col 2:12, Col 2:16
after: Gen. 17:10-27; Lev 12:3; Joh 7:22
ye: Act 15:24; Co1 7:18, Co1 7:19; Gal 2:1, Gal 2:3, Gal 5:6, Gal 6:13-16
Geneva 1599
15:1 And (1) (a) certain men which came down from Judaea taught the brethren, [and said], Except ye be circumcised after the manner of Moses, ye cannot be saved.
(1) The Church is at length troubled with dissension within itself, and the trouble rises from the proud and stubborn intellects of certain evil men. The first strife was concerning the office of Christ, whether we are saved only by his righteousness apprehended by faith, or if we also have need to observe the Law.
(a) Epiphanius is of the opinion that this was Cerinthus.
John Gill
15:1 And certain men which came down from Judea,.... To Antioch; they were not sent by the apostles, they came down of "themselves"; who they were, is not certain; that they were "judaizing" Christians, and teachers among them, is plain from the following account: according to Epiphanius (g) they were Cerinthus, and some of his followers: these
taught the brethren; the Gentile converts at Antioch, who are styled "brethren", though they were Gentiles, because they were regenerated by the grace of God, and were of the same faith with the believing Jews, and in the same church state with them at Antioch: and said,
except ye be circumcised after the manner of Moses; or custom of Moses, which had been used from the time of Abraham, and was revived and reinforced by Moses; wherefore the Syriac version renders it, "the law of Moses"; See Gill on Jn 7:19.
ye cannot be saved; these men were not only for retaining circumcision, which was now abolished, but they made it necessary to salvation; which was carrying the matter further than even the unbelieving Jews themselves did, at least some of them: for though indeed it is a notion with them, that no circumcised persons go to hell, but are all saved; and some of them say, that God rejects uncircumcised persons, and brings them down to hell (h); yet others of them speak of the godly among the nations of the world, and of the proselytes of the gate, who keep the seven precepts of Noah, as persons that shall be saved; so Ananias the Jew, preceptor to King Izates, when he signified his great desire to be circumcised, in order to put him off of it, told him, that if he was determined to follow the customs of the Jews, he might worship God without circumcision, which was more peculiar to the Jews than to be circumcised (i).
(g) Contra Haeres. l. 1. Haeres. 28. (h) Shemot Rabba, sect. 19. fol. 104. 4. (i) Joseph. Antiqu. l. 20. c. 2. sect. 5.
John Wesley
15:1 Coming down from Judea - Perhaps to supply what they thought Paul and Barnabas had omitted.
Robert Jamieson, A. R. Fausset and David Brown
15:1 COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
certain men--See the description of them in Gal 2:4.
15:215:2: Եւ լինել ո՛չ սակաւ հակառակութեան եւ խնդրո՛յ՝ Պաւղոսի եւ Բառնաբայ ընդ նոսա, եդին ելանել Պաւղոսի եւ Բառնաբայ եւ ոմանց ՚ի նոցանէ՝ առ առաքեալսն եւ երիցունս յԵրուսաղէմ վասն խնդրոյն այնորիկ[2480]։ [2480] Ոմանք. Եւ ՚ի լինել ոչ սակաւ։ Յօրինակին պակասէր. Եւ Բառնաբայ ընդ նոսա. եդին ելանել Պաւղոսի եւ Բառնաբայ եւ ոմանց ՚ի նոցանէ։ Ուր օրինակ մի. Եւ ոմանք ՚ի նոցանէ առաքեալ առ առաքեալսն։
2. Եւ երբ Պօղոսի եւ Բառնաբասի ու նրանց միջեւ շատ հակառակութիւն եւ վէճ առաջացաւ, վճռեցին, որ Պօղոսն ու Բառնաբասը եւ նրանցից ոմանք այդ խնդրի համար Երուսաղէմ բարձրանան, առաքեալների եւ երէցների մօտ:
2 Ուստի Պօղոսին եւ Բառնաբասին դէմ շատ մը հակառակութիւն ու վէճ ընելէն ետքը, վճռեցին որ Պօղոսն ու Բառնաբասը եւ մէկ քանիներ ալ անոնցմէ՝ Երուսաղէմ երթան առաքեալներուն ու երէցներուն՝ այս խնդրին համար։
Եւ ի լինել ոչ սակաւ հակառակութեան եւ խնդրոյ Պաւղոսի եւ Բառնաբայ ընդ նոսա, եդին ելանել Պաւղոսի եւ Բառնաբայ եւ ոմանց ի նոցանէ առ առաքեալսն եւ երիցունս յԵրուսաղէմ վասն խնդրոյն այնորիկ:

15:2: Եւ լինել ո՛չ սակաւ հակառակութեան եւ խնդրո՛յ՝ Պաւղոսի եւ Բառնաբայ ընդ նոսա, եդին ելանել Պաւղոսի եւ Բառնաբայ եւ ոմանց ՚ի նոցանէ՝ առ առաքեալսն եւ երիցունս յԵրուսաղէմ վասն խնդրոյն այնորիկ[2480]։
[2480] Ոմանք. Եւ ՚ի լինել ոչ սակաւ։ Յօրինակին պակասէր. Եւ Բառնաբայ ընդ նոսա. եդին ելանել Պաւղոսի եւ Բառնաբայ եւ ոմանց ՚ի նոցանէ։ Ուր օրինակ մի. Եւ ոմանք ՚ի նոցանէ առաքեալ առ առաքեալսն։
2. Եւ երբ Պօղոսի եւ Բառնաբասի ու նրանց միջեւ շատ հակառակութիւն եւ վէճ առաջացաւ, վճռեցին, որ Պօղոսն ու Բառնաբասը եւ նրանցից ոմանք այդ խնդրի համար Երուսաղէմ բարձրանան, առաքեալների եւ երէցների մօտ:
2 Ուստի Պօղոսին եւ Բառնաբասին դէմ շատ մը հակառակութիւն ու վէճ ընելէն ետքը, վճռեցին որ Պօղոսն ու Բառնաբասը եւ մէկ քանիներ ալ անոնցմէ՝ Երուսաղէմ երթան առաքեալներուն ու երէցներուն՝ այս խնդրին համար։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Когда же произошло разногласие и немалое состязание у Павла и Варнавы с ними, то положили Павлу и Варнаве и некоторым другим из них отправиться по сему делу к Апостолам и пресвитерам в Иерусалим.
15:2  γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῶ παύλῳ καὶ τῶ βαρναβᾷ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν παῦλον καὶ βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
15:2. γενομένης ( Of-having-had-became ) δὲ (moreover) στάσεως (of-a-standing) καὶ (and) ζητήσεως (of-a-seeking) οὐκ (not) ὀλίγης (of-little) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) τῷ (unto-the-one) Βαρνάβᾳ (unto-a-Barnabas) πρὸς (toward) αὐτοὺς (to-them,"ἔταξαν (they-arranged) ἀναβαίνειν (to-step-up) Παῦλον (to-a-Paulos) καὶ (and) Βαρνάβαν (to-a-Barnabas) καί (and) τινας (to-ones) ἄλλους ( to-other ) ἐξ (out) αὐτῶν (of-them) πρὸς (toward) τοὺς (to-the-ones) ἀποστόλους (to-setees-off) καὶ (and) πρεσβυτέρους ( to-more-eldered ) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) περὶ (about) τοῦ (of-the-one) ζητήματος (of-a-seeking-to) τούτου. (of-the-one-this)
15:2. facta ergo seditione non minima Paulo et Barnabae adversum illos statuerunt ut ascenderent Paulus et Barnabas et quidam alii ex illis ad apostolos et presbyteros in Hierusalem super hac quaestioneAnd when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem, about this question.
2. And when Paul and Barnabas had no small dissension and questioning with them, appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
15:2. Therefore, when Paul and Barnabas made no small uprising against them, they decided that Paul and Barnabas, and some from the opposing side, should go up to the Apostles and priests in Jerusalem concerning this question.
15:2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question:

2: Когда же произошло разногласие и немалое состязание у Павла и Варнавы с ними, то положили Павлу и Варнаве и некоторым другим из них отправиться по сему делу к Апостолам и пресвитерам в Иерусалим.
15:2  γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῶ παύλῳ καὶ τῶ βαρναβᾷ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν παῦλον καὶ βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
15:2. facta ergo seditione non minima Paulo et Barnabae adversum illos statuerunt ut ascenderent Paulus et Barnabas et quidam alii ex illis ad apostolos et presbyteros in Hierusalem super hac quaestione
And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem, about this question.
15:2. Therefore, when Paul and Barnabas made no small uprising against them, they decided that Paul and Barnabas, and some from the opposing side, should go up to the Apostles and priests in Jerusalem concerning this question.
15:2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Произошло разногласие и немалое состязание..." Это показывает, что хотя лжеучители не встретили себе единодушного сочувствия, однако не получили и достаточно единодушного отпора, внеся в общество во всяком случае большую смуту.

"Положили... отправиться...", т. e. братия (ст. 1) или вся Антиохийская Церковь порешила отправиться Павлу и Варнаве для решения возникшего спора в Иерусалим, где находились авторитетнейшие судьи этого дела в лице апостолов (хотя бы и не всех) и пресвитеров церкви Иерусалимской. - Павел и Варнава избираются потому, что они были наиболее заинтересованы и сведущи в этом деле. Некоторые другие, отправившиеся с ними, были, очевидно, избраны для более полного представительства общины Антиохийской, в которой Павел и Варнава являлись пришельцами.
Adam Clarke: Commentary on the Bible - 1831
15:2: No small dissension and disputation - Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves.
They determined that Paul, etc. - This verse is read very differently in the Codex Bezae: Γενομενης δε εκτασεως και ζητησεως ουκ ολιγης τῳ Παυλῳ και τῳ Βαρναβᾳ συν αυτοις. ελεγεν γαρ ὁ Παυλος μενειν οὑτως, καθως επιϚευσαν, διΐσχυριζομενος. οἱ δε εληλυθοτες απο Ἱερουσαλημ, παρηγγειλαν αυτοις, τῳ Παυλῳ και τῳ Βαρναβᾳ και τισιν αλλοις, αναβαινειν προς τους ΑποϚολους και Πρεσβυτερους εις Ἱερουσαλημ, ὁπως κριθωσιν επ' αυτοις (αυτων) περι του ζητηματος τουτου. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question.
And certain other of them - If this be the journey to which St. Paul alludes, Gal 2:1-5, then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, Gal 2:2, which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.
Albert Barnes: Notes on the Bible - 1834
15:2: Had no small dissension an disputation - The word rendered "dissension" στάσις stasis denotes sometimes "sedition" or "intestine war," and sometimes "earnest and violent disputation or controversy," Act 23:7, Act 23:10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to produce great disorder in the church. Those doctrines were urged with zeal, were declared to be essential to salvation, and would therefore tend to distract the minds of Christians, and to produce great anxiety. It became, therefore, necessary to meet them with a determined purpose, and to establish the truth on an immovable basis. And the case shows that it is right to "contend earnestly for the faith" Jde 1:3; and, when similar cases occur, that it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose (compare Phi 1:17, "Knowing that I am set for the defense of the gospel"); and Christian ministers should be qualified to defend the truth, and should be willing with a proper spirit and with great earnestness to maintain the doctrines Rev_ealed.
They determined - There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been:
(1) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews.
(2) most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws.
(3) those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize.
(4) they might have had a very confident expectation that the decision there would be in their favor. The question had not been agitated there. They had all been Jews, and it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favor, and they were willing to refer it to those who resided at Jerusalem.
Certain other of them - Of the brethren; probably of each party. They did not go to debate, or to give their opinion, or to vote in the ease themselves, but to lay the question fairly before the apostles and elders.
Unto the apostles - The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. See the notes on Mat 16:19; Mat 18:18.
And elders - See the note at Act 11:30. Greek: presbyters. See the notes on Act 14:23. Who these were, or what was their office and authority, is not easy now to determine. It may refer either to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connection with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church (Grotius). It is generally agreed that this is the journey to which Paul refers in Gal 2:1-10. If so, it happened fourteen years after his conversion, Gal 2:1. It was done in accordance with the divine command, "by Revelation," Gal 2:2. Among those who went with him was Titus, who was afterward so much distinguished as his companion, Gal 2:3.
About this question - The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, see the notes on Act 15:30-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: Paul: Act 15:7; Gal 1:6-10, Gal 2:5; Jde 1:3
they determined: Act 15:25; Exo 18:23; Gal 2:1, Gal 2:2
certain: Act 15:22, Act 15:27, Act 10:23, Act 11:12
should: Act 15:4, Act 15:22, Act 15:23; Sa1 8:7; Co1 9:19-23; Gal 2:2; Plm 1:8, Plm 1:9
the apostles: Act 15:6, Act 15:23, Act 21:18; Co1 1:1; Co2 11:5
Geneva 1599
15:2 (2) When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
(2) Meetings of congregations were instituted to suppress heresies, to which certain were sent by common consent on behalf of all.
John Gill
15:2 When therefore Paul and Barnabas,.... Who were the ministers of the uncircumcision, and were just returned from preaching the Gospel among the Gentiles, with success, and were advocates for them, being witnesses of the grace that was bestowed on them, and therefore opposed the sentiments of these men:
and had no small dissension and disputation with them; which was attended with much heat and sharpness, and continued some time, and occasioned much disturbance and uneasiness; nor could the affair be decided and issued: wherefore
they determined that Paul and Barnabas, and certain other of them; that is, the members of the church at Antioch, taking this matter into consideration, and finding that the difference could not be composed, for the peace of the church, wisely came to a resolution, and made an order, that Paul and Barnabas, with others, as Titus, who went with Paul at this time, as appears from Gal 2:1 and some others of the brethren, and it may be also certain, on, the other side of the question; that these
should go up to Jerusalem, unto the apostles and elders, about this question; concerning circumcision, and the necessity of it to salvation, that they might have the sense of James, and Peter, and John, who particularly were at Jerusalem at this time, as appears from Acts 15:7 and other apostles that might be there; and also of other ministers of the word, who are called elders. And the church of Jerusalem being the most ancient church, and several of the apostles residing here, who had seen Christ in the flesh, and had received their mission and commission from him, and had been extraordinarily endowed with the Holy Ghost; and here being many other preachers of the Gospel, and there being in a multitude of counsellors safety, the church at Antioch judged it advisable to send to them for counsel and direction; and it becomes churches to assist each other in this way.
John Wesley
15:2 They (the brethren) determined that Paul and Barnabas, and certain others should go up to Jerusalem about this question - This is the journey to which St. Paul refers, Gal 2:1-2, when he says he went up by revelation: which is very consistent with this; for the Church in sending them might be directed by a revelation made either immediately to St. Paul, or to some other person, relating to so important an affair. Important indeed it was, that these Jewish impositions should be solemnly opposed in time; because multitudes of converts were still zealous for the law, and ready to contend for the observance of it. Indeed many of the Christians of Antioch would have acquiesced in the determination of Paul alone. But as many others might have prejudices against him, for his having been so much concerned for the Gentiles, it was highly expedient to take the concurrent judgment of all the apostles on this occasion.
Robert Jamieson, A. R. Fausset and David Brown
15:2 Paul and Barnabas--now the recognized heads of the Church at Antioch.
had no small dissension and disputation with them, they determined--that is, the church did.
that Paul and Barnabas, and certain others of them--Titus was one (Gal 2:1); probably as an uncircumcised Gentile convert endowed with the gifts of the Spirit. He is not mentioned in the Acts, but only in Second Corinthians, Galatians, Second Timothy, and the Epistle addressed to him [ALFORD].
should go up to Jerusalem . . . about this question--That such a deputation should be formally despatched by the Church of Antioch was natural, as it might be called the mother church of Gentile Christianity.
15:315:3: Նոքա յուղարկեալք յեկեղեցւոյն, շրջեցան ընդ Փիւնիկէ, եւ ընդ Սամարիայ, պատմէին զդարձն հեթանոսաց, եւ առնէին ուրախութիւն մեծ ամենայն եղբարց[2481]։ [2481] Ոմանք. Ընդ Փիւնիկս։ Ոմանք. Սամարիայ, որ պատմէին զդար՛՛։ Ուր Ոսկան. Պատմեցին զդարձն։
3. Եկեղեցու կողմից ճանապարհ դրուելուց յետոյ, նրանք շրջելով անցան Փիւնիկէի եւ Սամարիայի միջով եւ պատմեցին հեթանոսների դարձի մասին՝ մեծ ուրախութիւն պատճառելով բոլոր եղբայրներին:
3 Անոնք ալ եկեղեցիէն ճամբու դրուելով՝ Փիւնիկէէն ու Սամարիայէն անցան եւ հեթանոսներուն դարձի գալը պատմելով՝ մեծապէս ուրախացուցին բոլոր եղբայրները։
Նոքա յուղարկեալք յեկեղեցւոյն` շրջեցան ընդ Փիւնիկէ եւ ընդ Սամարիա. պատմէին զդարձն հեթանոսաց, եւ առնէին ուրախութիւն մեծ ամենայն եղբարց:

15:3: Նոքա յուղարկեալք յեկեղեցւոյն, շրջեցան ընդ Փիւնիկէ, եւ ընդ Սամարիայ, պատմէին զդարձն հեթանոսաց, եւ առնէին ուրախութիւն մեծ ամենայն եղբարց[2481]։
[2481] Ոմանք. Ընդ Փիւնիկս։ Ոմանք. Սամարիայ, որ պատմէին զդար՛՛։ Ուր Ոսկան. Պատմեցին զդարձն։
3. Եկեղեցու կողմից ճանապարհ դրուելուց յետոյ, նրանք շրջելով անցան Փիւնիկէի եւ Սամարիայի միջով եւ պատմեցին հեթանոսների դարձի մասին՝ մեծ ուրախութիւն պատճառելով բոլոր եղբայրներին:
3 Անոնք ալ եկեղեցիէն ճամբու դրուելով՝ Փիւնիկէէն ու Սամարիայէն անցան եւ հեթանոսներուն դարձի գալը պատմելով՝ մեծապէս ուրախացուցին բոլոր եղբայրները։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Итак, быв провожены церковью, они проходили Финикию и Самарию, рассказывая об обращении язычников, и производили радость великую во всех братиях.
15:3  οἱ μὲν οὗν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε φοινίκην καὶ σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσιν τοῖς ἀδελφοῖς.
15:3. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) προπεμφθέντες ( having-been-dispatched-before ) ὑπὸ (under) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) διήρχοντο ( they-were-coming-through ) τήν (to-the-one) τε (also) Φοινίκην (to-a-Foinike) καὶ (and) Σαμαρίαν (to-a-Samaria) ἐκδιηγούμενοι ( leading-through-out-unto ) τὴν (to-the-one) ἐπιστροφὴν (to-a-beturning-upon) τῶν (of-the-ones) ἐθνῶν, (of-nations,"καὶ (and) ἐποίουν (they-were-doing-unto) χαρὰν (to-a-joy) μεγάλην (to-great) πᾶσι ( unto-all ) τοῖς (unto-the-ones) ἀδελφοῖς . ( unto-brethrened )
15:3. illi igitur deducti ab ecclesia pertransiebant Foenicen et Samariam narrantes conversionem gentium et faciebant gaudium magnum omnibus fratribusThey therefore, being brought on their way by the church, passed through Phenice and Samaria, relating the conversion of the Gentiles. And they caused great joy to all the brethren.
3. They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
15:3. Therefore, being led by the church, they traveled through Phoenicia and Samaria, describing the conversion of the Gentiles. And they caused great joy among all the brothers.
15:3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren:

3: Итак, быв провожены церковью, они проходили Финикию и Самарию, рассказывая об обращении язычников, и производили радость великую во всех братиях.
15:3  οἱ μὲν οὗν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε φοινίκην καὶ σαμάρειαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσιν τοῖς ἀδελφοῖς.
15:3. illi igitur deducti ab ecclesia pertransiebant Foenicen et Samariam narrantes conversionem gentium et faciebant gaudium magnum omnibus fratribus
They therefore, being brought on their way by the church, passed through Phenice and Samaria, relating the conversion of the Gentiles. And they caused great joy to all the brethren.
15:3. Therefore, being led by the church, they traveled through Phoenicia and Samaria, describing the conversion of the Gentiles. And they caused great joy among all the brothers.
15:3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Проходили Финикию и Самарию...", лежавшие на пути к Иерусалиму из Антиохии, "рассказывая о обращении язычников" финикийским и самарийским христианам (гл. XIII-XIV), чем производили радость великую во всех братиях, по-видимому, не только из язычников, но и иудеев.
Adam Clarke: Commentary on the Bible - 1831
15:3: Being brought on their way by the Church - That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own.
Declaring the conversion of the Gentiles - Much stress is laid on this: it was a miracle of God's mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, etc., etc.
Albert Barnes: Notes on the Bible - 1834
15:3: And being brought on their way by the church - Being attended and conducted by the Christian brethren. See the notes on Rom 15:24. It was customary for the Christians to attend the apostles in their travels. Compare Co1 16:6, Co1 16:11; Jo3 1:6.
Through Phenice - See the note at Act 11:19.
And Samaria - These places were directly on their route to Jerusalem.
Declaring the conversion ... - Of the Gentiles in Antioch, and in the regions in Asia Minor through which they had traveled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have contact in their journey.
Caused great joy - At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interests of religion that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious Rev_ivals of religion. Compare the notes on Act 8:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: brought: Act 21:5, Act 28:15; Rom 15:24; Co1 16:6, Co1 16:11; Tit 3:13; Jo3 1:6-8
passed: Act 8:14, Act 11:19
declaring: Act 15:12, Act 14:27, Act 21:19, Act 21:20
they caused: Act 11:18, Act 13:48, Act 13:52; Isa 60:4, Isa 60:5, Isa 66:12-14; Luk 15:5-10, Luk 15:23, Luk 15:24, Luk 15:32
Geneva 1599
15:3 And (b) being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
(b) Courteously and lovingly brought on their way by the Church, that is, by certain ones appointed by the Church.
John Gill
15:3 And being brought on their way by the church,.... That is, either being accompanied by some of the brethren of the church some part of the way, out of respect unto them, or being provided by them with things necessary for their journey; see Tit 3:13
they passed through Phenice and Samaria; which both lay between Syria and Judea; in the former of which places those that were scattered upon the death of Stephen had preached, and a great number were converted and believed in Christ who were Jews, Acts 11:19 and in the latter Philip the evangelist had preached with much success, Acts 8:5 as therefore their way to Jerusalem lay through these places, they called upon the brethren as they passed;
declaring the conversion of the Gentiles; in the several places where they had been, as in Syria, Pisidia, Pamphylia, and Lycaonia, how by their ministry they were turned from darkness to light, from Satan unto God, from their superstition and idolatry to the worship of the true God, and to faith in Christ Jesus:
and they caused great joy unto all the brethren; the believing Jews in those parts, who being truly believers in Christ, rejoiced at the spread of his Gospel, and the increase of his interest, even among the Gentiles; for if angels rejoice, much more should saints rejoice at the conversion of sinners, let them be who or where they will; and where there is true grace, there will be joy when this is the case. There were churches in each of these places, of which "the brethren" here mentioned were members, and which continued for many ages afterwards: the foundation of the churches in Phenice was first laid by the converts made by them, who were scattered abroad through the persecution at the death of Stephen, Acts 11:19. Quartus, mentioned in Rom 16:23 is said to be bishop of Berytus in this country. In the "second" century there were churches at Tyre and Ptolemais, two cities in Phoenicia; Cassius was bishop of the one, and Clarus of the other (k): in the "third" century several Phoenician bishops suffered martyrdom, as Tyrannio, bishop of the church of Tyre, Zenobius, presbyter of that at Sidon, and Sylvanus, bishop of Emisa (l): in the "fourth" century, at the beginning of it, there were present, at the council of Nice, the bishops of Ptolemais, Damascus, Tripolis, Paneas, and Emisa; as they were also at a synod held at Jerusalem in the same century, on account of the Arians, and at another at Antioch on the same account: in the fifth century there were churches in Phoenicia reformed by Chrysostom, by whose means also the temples of the idols were destroyed, and many were converted in these countries; and in this age lived several persons of note here, as Antiochus bishop of Ptolemais, Eustathius bishop of Berytus, Paulus bishop of Emisa, Pompeianus and Uranius of the same place, and Damianus bishop of Sidon, and other Phoenician bishops, who assisted at the council of Chalcedon; as Olympius bishop of Atrapolis, Theodorus bishop of Tripoils, Joseph bishop of Heliopolis, Valerius bishop of Laodicea, Thomas bishop of Euroma, and Theonas bishop of Enria or Enaria, all in Phoenicia: in the sixth century, mention is made of the bishops of Ptolemais, Tyre, Sidon, and Berytus, in the acts of the synod at Rome and Constantinople; and though Phoenicia was seized upon, and wasted by the Arabians and Persians, in the seventh century; yet we read, in the eighth century, of Adeodatus, a bishop of Berytus, who baptized many converted Jews (m). As for Samaria, our Lord himself preached and converted many persons there; and after his resurrection he gave his apostles a commission and directions to go there; and here Philip preached with great success. Nicolaus, the deacon, is said to be the first bishop of Samaria; and though in after ages Heathenism very much prevailed in those parts; yet there were Christians and churches, more or less, for several centuries; even in the sixth century there was a bishop of Neapolis in Samaria, killed with the sword, and some presbyters who were taken and fried in a pan, with the remains of some martyrs, by the Samaritan Jews (n).
(k) Euseb. Eccl. Hist. l. 5. c. 25. (l) Ib. l. 8. c. 13. (m) Madgeburg. Hist. Eccles. cent. 4. c. 2. p. 2. c. 9. p. 35O, 390, 404. cent. 5. c. 2. p. 3, 12, 13. c. 10. p. 550, 551. cent. 6. c. 2. p. 3. cent. 7. c. 3. p. 17. c. 16. p. 365. cent 8. c. 2. p. 3. (n) Ib. cent. 6. c. 3. p. 22.
Robert Jamieson, A. R. Fausset and David Brown
15:3 being brought on their way by the church--a kind of official escort.
they passed through Phenice--(See on Acts 11:19).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish (Acts 11:19), their spirit contrasts favorably with that of others of their nation.
15:415:4: Եւ հասեալք յԵրուսաղէմ, ընկալեա՛լք յեկեղեցւոյն եւ յառաքելոցն եւ յերիցանց, պատմեցին որչափ ինչ արար ընդ նոսա Աստուած[2482]։ [2482] Ոմանք. Եւ հասեալ... պատմեցին որչափ ինչ արար Աստուած ՚ի ձեռն նոցա։
4. Եւ երբ Երուսաղէմ հասան, եկեղեցու առաքեալների ու երէցների կողմից ընդունուեցին. պատմեցին, թէ Աստուած ինչ բաներ արեց իրենց միջոցով:
4 Երբ Երուսաղէմ հասան, եկեղեցիէն ու առաքեալներէն եւ երէցներէն ընդունուեցան եւ պատմեցին ինչ որ Աստուած ըրեր էր իրենց միջոցով։
Եւ հասեալ յԵրուսաղէմ, ընկալեալք յեկեղեցւոյն եւ յառաքելոցն եւ յերիցանց` պատմեցին որչափ ինչ արար ընդ նոսա Աստուած:

15:4: Եւ հասեալք յԵրուսաղէմ, ընկալեա՛լք յեկեղեցւոյն եւ յառաքելոցն եւ յերիցանց, պատմեցին որչափ ինչ արար ընդ նոսա Աստուած[2482]։
[2482] Ոմանք. Եւ հասեալ... պատմեցին որչափ ինչ արար Աստուած ՚ի ձեռն նոցա։
4. Եւ երբ Երուսաղէմ հասան, եկեղեցու առաքեալների ու երէցների կողմից ընդունուեցին. պատմեցին, թէ Աստուած ինչ բաներ արեց իրենց միջոցով:
4 Երբ Երուսաղէմ հասան, եկեղեցիէն ու առաքեալներէն եւ երէցներէն ընդունուեցան եւ պատմեցին ինչ որ Աստուած ըրեր էր իրենց միջոցով։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: По прибытии же в Иерусалим они были приняты церковью, Апостолами и пресвитерами, и возвестили всё, что Бог сотворил с ними и как отверз дверь веры язычникам.
15:4  παραγενόμενοι δὲ εἰς ἰερουσαλὴμ παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾽ αὐτῶν.
15:4. παραγενόμενοι ( Having-had-became-beside ) δὲ (moreover) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) παρεδέχθησαν (they-were-received-beside) ἀπὸ (off) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) καὶ (and) τῶν (of-the-ones) ἀποστόλων (of-setees-off) καὶ (and) τῶν (of-the-ones) πρεσβυτέρων , ( of-more-eldered ,"ἀνήγγειλάν (they-messaged-up) τε (also) ὅσα ( to-which-a-which ) ὁ (the-one) θεὸς (a-Deity) ἐποίησεν (it-did-unto) μετ' (with) αὐτῶν. (of-them)
15:4. cum autem venissent Hierosolymam suscepti sunt ab ecclesia et ab apostolis et senioribus adnuntiantes quanta Deus fecisset cum illisAnd when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
4. And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.
15:4. And when they had arrived in Jerusalem, they were received by the church and the Apostles and the elders, reporting what great things God had done with them.
15:4. And when they were come to Jerusalem, they were received of the church, and [of] the apostles and elders, and they declared all things that God had done with them.
And when they were come to Jerusalem, they were received of the church, and [of] the apostles and elders, and they declared all things that God had done with them:

4: По прибытии же в Иерусалим они были приняты церковью, Апостолами и пресвитерами, и возвестили всё, что Бог сотворил с ними и как отверз дверь веры язычникам.
15:4  παραγενόμενοι δὲ εἰς ἰερουσαλὴμ παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾽ αὐτῶν.
15:4. cum autem venissent Hierosolymam suscepti sunt ab ecclesia et ab apostolis et senioribus adnuntiantes quanta Deus fecisset cum illis
And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
15:4. And when they had arrived in Jerusalem, they were received by the church and the Apostles and the elders, reporting what great things God had done with them.
15:4. And when they were come to Jerusalem, they were received of the church, and [of] the apostles and elders, and they declared all things that God had done with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Были приняты Церковью, апостолами и пресвитерами...", т. е. в особом торжественном собрании верующих, имевшем все свойства и условия собора, как высшего и авторитетнейшего решителя важнейших дел, могущих касаться всей Церкви Христовой.

"Возвестили все, что Бог сотворил с ними и как отверз дверь веры язычникам..." Посланные не ставят прямо вопроса Церкви относительно возможности принятия язычников, а просто возвещают все об обращении через них язычников (ср. XIV:27), предоставляя поставить такой вопрос лишь тем, кто не способен увидать его Божественное решение. Таковыми и оказались тотчас же "некоторые из фарисейской ереси уверовавшие".
Adam Clarke: Commentary on the Bible - 1831
15:4: They were received of the Church - The whole body of Christian believers.
The apostles - Either the whole or part of the twelve; though we read of none but John, Peter, and James. See Gal 2:9.
And elders - Those who were officers in the Church, under the apostles.
They declared - To this council they gave a succinct account of the great work which God had wrought by them among the Gentiles. This was St. Paul's third journey to Jerusalem after his conversion. See an account of his first journey, Act 9:26, and of his second in Act 11:30.
Albert Barnes: Notes on the Bible - 1834
15:4: They were received of the church - By the church, in a hospitable and friendly manner. They were acknowledged as Christian brethren, and received with Christian kindness. See Gal 2:9.
And they declared - Paul and Barnabas, and those with them. That is, they stated the case; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: received: Act 18:27, Act 21:17; Mat 10:40; Rom 15:7; Col 4:10; Jo2 1:10; Jo3 1:8-10
all: Act 15:3, Act 15:12, Act 14:27, Act 21:19; Rom 15:18; Co1 15:10; Co2 5:19, Co2 6:1
John Gill
15:4 And when they were come to Jerusalem,.... Paul and Barnabas, and the rest that came from Antioch with them:
they were received of the church; that is, that was at Jerusalem, in a very kind and respectful manner; they were received into their houses, and accommodated with everything convenient for them:
and of the apostles; particularly James, and Cephas, and John, who gave to Paul and Barnabas the right hand of fellowship, in token of their approbation of them, affection for them, and agreement with them:
and elders: the other ministers of the Gospel who preached in that place:
and they declared all things that God had done with them: just as they did to the church at Antioch, when they returned from their travels; see Gill on Acts 14:27, the Arabic version here adds, as there, "and that God had opened to the Gentiles the door of faith."
John Wesley
15:4 They were received - That is solemnly welcomed.
Robert Jamieson, A. R. Fausset and David Brown
15:4 And when they were come to Jerusalem--This was Paul's THIRD VISIT TO JERUSALEM after his conversion, and on this occasion took place what is related in Gal 2:1-10. (See there).
were received of the church, and the apostles and elders--evidently at a meeting formally convened for this purpose: the deputation being one so influential, and from a church of such note.
they declared all things that God had done with them--(See on Acts 14:14-27).
15:515:5: Յարեան ոմանք ՚ի հերձուածո՛յն փարիսեցւոց հաւատացեալք, եւ ասէին՝ թէ պա՛րտ է թլփատե՛լ զդոսա, եւ պատուիրել պահել զօրէնսն Մովսիսի[2483]։ [2483] Ոմանք. ՚Ի հերձուածոցն փա՛՛. հաւատացեալ. եւ ասեն։
5. Փարիսեցիների հերձուածից մի քանի հաւատացեալներ վեր կացան ու ասացին. «Դրանց պէտք է թլփատել եւ պատուիրել, որ պահեն Մովսէսի օրէնքը»:
5 Փարիսեցիներու աղանդէն հաւատացեալներէն ոմանք ելան ու ըսին թէ՝ «Պէտք է թլփատել զանոնք ու պատուիրել որ Մովսէսին օրէնքը պահեն»։
Յարեան ոմանք ի հերձուածոյն փարիսեցւոց հաւատացեալք, եւ ասէին թէ` Պարտ է թլփատել զդոսա, եւ պատուիրել պահել զօրէնսն Մովսիսի:

15:5: Յարեան ոմանք ՚ի հերձուածո՛յն փարիսեցւոց հաւատացեալք, եւ ասէին՝ թէ պա՛րտ է թլփատե՛լ զդոսա, եւ պատուիրել պահել զօրէնսն Մովսիսի[2483]։
[2483] Ոմանք. ՚Ի հերձուածոցն փա՛՛. հաւատացեալ. եւ ասեն։
5. Փարիսեցիների հերձուածից մի քանի հաւատացեալներ վեր կացան ու ասացին. «Դրանց պէտք է թլփատել եւ պատուիրել, որ պահեն Մովսէսի օրէնքը»:
5 Փարիսեցիներու աղանդէն հաւատացեալներէն ոմանք ելան ու ըսին թէ՝ «Պէտք է թլփատել զանոնք ու պատուիրել որ Մովսէսին օրէնքը պահեն»։
zohrab-1805▾ eastern-1994▾ western am▾
15:55: Тогда восстали некоторые из фарисейской ереси уверовавшие и говорили, что должно обрезывать [язычников] и заповедывать соблюдать закон Моисеев.
15:5  ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον μωϊσέως.
15:5. Ἐξανέστησαν (They-had-stood-up-out) δέ (moreover,"τινες (ones) τῶν (of-the-ones) ἀπὸ (off) τῆς (of-the-one) αἱρέσεως (of-a-lifting) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) πεπιστευκότες , ( having-had-come-to-trust-of ," λέγοντες ( forthing ) ὅτι (to-which-a-one) δεῖ (it-bindeth) περιτέμνειν (to-cut-about) αὐτοὺς (to-them,"παραγγέλλειν (to-message-beside) τε (also) τηρεῖν (to-keep-unto) τὸν (to-the-one) νόμον (to-a-parcelee) Μωυσέως. (of-a-Mouseus)
15:5. surrexerunt autem quidam de heresi Pharisaeorum qui crediderant dicentes quia oportet circumcidi eos praecipere quoque servare legem MosiBut there arose of the sect of the Pharisees some that believed, saying: They must be circumcised and be commanded to observe the law of Moses.
5. But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.
15:5. But some from the sect of the Pharisees, those who were believers, rose up saying, “It is necessary for them to be circumcised and to be instructed to keep the Law of Moses.”
15:5. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command [them] to keep the law of Moses.
But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command [them] to keep the law of Moses:

5: Тогда восстали некоторые из фарисейской ереси уверовавшие и говорили, что должно обрезывать [язычников] и заповедывать соблюдать закон Моисеев.
15:5  ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον μωϊσέως.
15:5. surrexerunt autem quidam de heresi Pharisaeorum qui crediderant dicentes quia oportet circumcidi eos praecipere quoque servare legem Mosi
But there arose of the sect of the Pharisees some that believed, saying: They must be circumcised and be commanded to observe the law of Moses.
15:5. But some from the sect of the Pharisees, those who were believers, rose up saying, “It is necessary for them to be circumcised and to be instructed to keep the Law of Moses.”
15:5. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command [them] to keep the law of Moses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: В требованиях иудействующих христиан, приходивших в Антиохию (1: ст. ) и сейчас высказывавшихся в Иерусалиме, замечается весьма значительная разница. Там иудействующие учили о необходимости для верующих из язычества собственно только обрезания, между тем как здесь они высказываются еще решительнее о необходимости соблюдения вообще закона Моисеева. Это объясняется тем, что тут выступали наиболее строгие ревнители закона Моисеева, чувствовавшие в Иерусалиме более силы и крепости, чем в Антиохии.
Adam Clarke: Commentary on the Bible - 1831
15:5: But there rose up certain of the sect of the Pharisees - This verse appears to be part of the declaration made by Paul and Barnabas to this council: for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by certain Pharisees, who, having received the Christian faith, came down to Antioch, and began to teach the necessity of circumcision, etc., and thus filled the minds of the young converted Gentiles with doubtful disputations.
Albert Barnes: Notes on the Bible - 1834
15:5: But there rose up ... - It has been doubted whether these are the words of Paul and Barnabas, relating what occurred at Antioch, or whether they are the words of Luke recording what took place at Jerusalem. The correct exposition is probably what refers it to the latter. For:
(1) This seems to be the most obvious interpretation.
(2) the use of the words "rose up" implies that. Those who disturbed the church at Antioch are said to have come down from Judea Act 15:1, and if this place referred to that occurrence, the same words would have been retained.
(3) the particular specification here of "the sect of the Pharisees" looks as if this was an occurrence taking place at Jerusalem. No such specification exists respecting those who came down to Antioch; but it would seem here as if this party in Jerusalem resolved still to abide by the Law, and to impose those rites on the Christian converts. However, this interpretation is by no means certain.
Which believed - Who maintained or taught.
That it was needful ... - See the notes on Act 15:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: rose up certain: or, rose up, said they
certain: the sect, Act 21:20, Act 26:5, Act 26:6; Phi 3:5-8
That it: Act 15:1, Act 15:24; Gal 5:1-3
John Gill
15:5 But there rose up certain of the sect of the Pharisees,.... Which was the strictest sect of religion among the Jews:
which believed; that Jesus was the Messiah, and professed their faith in him, and were members of the church, though they still retained many of their pharisaical tenets, and are therefore said to be of that sect: these rose up in opposition to Paul and Barnabas, as they were relating their success among the Gentiles, and giving an account of the difference that had happened at Antioch, and their own sense of that matter:
saying, that it was needful to circumcise them: the Gentiles that believed:
and to command them to keep the law of Moses; both moral and ceremonial; the observance of which they reckoned was absolutely necessary to salvation. Some think these are not the words of Luke, relating what happened at Jerusalem, when Paul and Barnabas gave in their account of things to the apostles and elders; but that they are a continuation of their account, how that in the controversy raised at Antioch, certain Pharisees that came thither from Judea, rose up and asserted the necessity of the, Gentiles being circumcised, and of their keeping the law of Moses in order to their being saved; which is favoured by the Syriac version, especially by the Latin interpreter of it, who supplies the words thus, "but say they" (i.e. Paul and Barnabas) "there arose men", &c.
John Wesley
15:5 But certain Pharisees - For even believers are apt to retain their former turn of mind, and prejudices derived therefrom. The law of Moses - The whole law, both moral and ritual.
15:615:6: Եւ ժողովեցան առաքեալքն եւ երիցունք տեսանե՛լ վասն բանիս այսորիկ[2484]։ [2484] Յօրինակին. Ժողովեցան առ առաքեալքն։
6. Եւ առաքեալներն ու երէցները հաւաքուեցին այս բանը քննութեան առնելու համար:
6 Առաքեալներն ու երէցները հաւաքուեցան այս մասին խորհելու։
Եւ ժողովեցան առաքեալքն եւ երիցունք տեսանել վասն բանիս այսորիկ:

15:6: Եւ ժողովեցան առաքեալքն եւ երիցունք տեսանե՛լ վասն բանիս այսորիկ[2484]։
[2484] Յօրինակին. Ժողովեցան առ առաքեալքն։
6. Եւ առաքեալներն ու երէցները հաւաքուեցին այս բանը քննութեան առնելու համար:
6 Առաքեալներն ու երէցները հաւաքուեցան այս մասին խորհելու։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: Апостолы и пресвитеры собрались для рассмотрения сего дела.
15:6  συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.
15:6. Συνήχθησάν (They-were-led-together) τε (also) οἱ (the-ones) ἀπόστολοι (setees-off) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) ἰδεῖν (to-have-had-seen) περὶ (about) τοῦ (of-the-one) λόγου (of-a-forthee) τούτου. (of-the-one-this)
15:6. conveneruntque apostoli et seniores videre de verbo hocAnd the apostles and ancients assembled to consider of this matter.
6. And the apostles and the elders were gathered together to consider of this matter.
15:6. And the Apostles and elders came together to take care of this matter.
15:6. And the apostles and elders came together for to consider of this matter.
And the apostles and elders came together for to consider of this matter:

6: Апостолы и пресвитеры собрались для рассмотрения сего дела.
15:6  συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου.
15:6. conveneruntque apostoli et seniores videre de verbo hoc
And the apostles and ancients assembled to consider of this matter.
15:6. And the Apostles and elders came together to take care of this matter.
15:6. And the apostles and elders came together for to consider of this matter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Решение поставленного вопроса было предметом особого другого собрания, в котором Дееписатель упоминает только апостолов и пресвитеров, как предстоятелей или представителей Церкви. Из дальнейшего, однако, видно (ст. 12, 22, 23), что участие в рассмотрении, совещании и решении дела принимали и простые члены общества, быть может - в оказавшемся налицо составе всей Иерусалимской Церкви. К участию в этом деле всякого не могла не побуждать и величайшая важность и живой интерес поставленного на обсуждение вопроса: Закон или Евангелие? Моисей или Христос? благодать или дела Закона? иудейство или христианство? Апостольский собор окончательно размежевал эти две области, указав их настоящее место и значение и установив самодовлеющую силу Христовых заслуг и Христовой благодати, которым, в случае победы иудействующих, грозила совершенная гибель от растворения в иудействе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Council at Jerusalem.
6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

We have here a council called, not by writ, but by consent, on this occasion (v. 6): The apostles and presbyters came together, to consider this matter. They did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors; for, though days should speak, yet there is a spirit in man, Job xxxii. 7, 8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hands, and may act in concert. Now here we have,

I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod. He was not master of this assembly, nor so much as chairman or moderator, pro hac vice--on this occasion; for we do not find that either he spoke first, to open the synod (there having been much disputing before he rose up), nor that he spoke last, to sum up the cause and collect the suffrages; but he was a faithful, prudent zealous member of this assembly, and offered that which was very much to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this question, and liberty of speech allowed, as ought to be in such cases; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of their opinion at Antioch, which probably was answered by some of the elders; such questions ought to be fairly disputed before they are decided. When both sides had been heard, Peter rose up, and addressed himself to the assembly, Men and brethren, as did James afterwards, v. 13. And here,

1. He put them in mind of the call and commission he had some time ago to preach the gospel to the Gentiles; he wondered there should be any difficulty made of a matter already settled: You know that aph hemeron archaion--from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, v. 7. You know I was questioned about it and cleared myself to the universal satisfaction; every body rejoiced that God had granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. See ch. xi. 18. "Why should the Gentiles who hear the word of the gospel by Paul's mouth be compelled to submit to circumcision, any more than those that heard it by my mouth? Or why should the terms of their admission now be made harder than they were then?"

2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the Christian faith (v. 8): "God, who knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them the Holy Ghost; not only the graces and comforts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto us apostles." See ch. xi. 15-17. Note, The Lord knows those that are his, for he knows men's hearts; and we are as our hearts are. Those to whom God gives the Holy Ghost, he thereby bears witness to that they are his; hence we are said to be sealed with that Holy Spirit of promise--marked for God. God had bidden the Gentiles welcome to the privilege of communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? "God has put no difference between us and them (v. 9); they, though Gentiles, are as welcome to the grace of Christ and the throne of grace as we Jews are; why then should we set them at a distance, as if we were holier than they?" Isa. lxv. 5. Note, We ought not to make any conditions of our brethren's acceptance with us but such as God has made the conditions of their acceptance with him, Rom. xiv. 3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God's own work in them; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, (1.) By faith the heart is purified; we are not only justified, and conscience purified, but the work of sanctification is begun and carried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever difference there may be between them, no account is to be made of it; for the faith of all the saints is alike precious, and has like precious effects (2 Peter i. 1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it.

3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under the obligation of the law of Moses, v. 10. The thing is so plain that he cannot forbear speaking of it with some warmth: "Now therefore, since God has owned them for his, why tempt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples), "a yoke which neither our fathers nor we were able to bear?" Here he shows that in this attempt, (1.) They offered a very great affront to God: "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it, to gratify you?" Those tempt God who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh. v. 8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them.

4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shows it was so far from being so that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and in no other way (v. 11): We believe to be saved through that grace only; pisteuomen sothenai--We hope to be saved; or, We believe unto salvation in the same manner as they--kath hontropon kakeinoi. "We that are circumcised believe to salvation, and so do those that are uncircumcised; and, as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love, Gal. v. 6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and theirs?"

II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, v. 12. This they had given in to the church at Antioch (ch. xiv. 27), to their brethren by the way (ch. xv. 3), and now again to the synod; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to show, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal. iii. 2. 2. What attention was given to them: All the multitude (who, though they had not voted, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the accounts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Ps. lxvi. 16.

III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all prophesy one by one, 1 Cor. xiv. 31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another.

1. He addresses himself respectfully to those present: "Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour. We are all brethren, and equally concerned in this cause that nothing be done to the dishonour of Christ and the uneasiness of Christians."

2. He refers to what Peter had said concerning the conversion of the Gentiles (v. 14): "Simeon" (that is, Simon Peter) "hath declared, and opened the matter to you--how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles--how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi--not a people. (2.) that the glory of God was the end of it: it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer. xiii. 11. Let all the people of God remember that therefore they are thus dignified in God, that God may be glorified in them.

3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, v. 15. To this agree the words of the prophets; most of the Old-Testament prophets spoke more or less of the calling in of the Gentiles, even Moses himself, Rom. x. 19. It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luke ii. 32): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amos ix. 11, 12, where is foretold, (1.) The setting up of the kingdom of the Messiah (v. 16): I will raise up the tabernacle of David, that is fallen. The covenant was made with David and his seed; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luke i. 32, 33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. This may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the Gentiles as the effect and consequence of this (v. 17): That the residue of men might seek after the Lord; not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his favour. When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos. iii. 5; Jer. xxx. 9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Edomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things (so the Seventy); and the apostle here: he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that were done in order to it, which were here foretold, were, [1.] What God did: This was the Lord's doing, whatever instruments were employed in it: and, [2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him.

4. He resolves it into the purpose and counsel of God (v. 18): Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which are unquestionably wise and unalterably firm. It is an excellent maxim here laid down concerning all God's works, both of providence and grace, in the natural and spiritual kingdom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined (Ps. cxxxv. 6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. We know not our works beforehand, but must do as occasion shall serve, 1 Sam. x. 7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the volume of his book (called the scriptures of truth, Dan. x. 21) they are all written in order, without any erasure or interlining (Ps. xl. 7); and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; the wisest men can see but a little way before them, and not at all with any certainty; but this is our comfort, that, whatever uncertainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works.

5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (v. 19): My sentence is; ego krino--I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is,

(1.) That circumcision and the observance of the ceremonial law be by no means imposed upon the Gentile converts; no, not so much as recommended nor mentioned to them. "There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," me parenochlein--"not to give them any molestation nor disturbance, nor suggest any thing to them that may be disquieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them. The kingdom of God, in which they are to be trained up, is not meat and drink, neither the opposition nor the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody.

(2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollutions of idols, and from fornication, which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See 1 Cor. x. 14, &c.; 2 Cor. vi. 14, &c. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! 1 Cor. vi. 9-15; Eph. v. 3, &c. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after conversion, allowed themselves, and the apostle of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols and from fornication--that herein they should be very circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive to the Jews. [2.] From things strangled, and from blood, which, though not evil in themselves, as the other two, nor designed to be always abstained from, as those were, had been forbidden by the precepts of Noah (Gen. ix. 4), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts abridge themselves of their liberty herein, 1 Cor. viii. 9, 13. Thus we must become all things to all men.

6. He gives a reason for his advice--that great respect ought to be shown to the Jews for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot presently come off from them (v. 21): For Moses hath of old those that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath day. "You cannot blame them if they have a great veneration for the law of Moses; for besides that they are very sure God spoke to Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal. iv. 4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This had been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loth to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in. We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can without betraying our gospel liberty." Thus does this apostle show the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.
Adam Clarke: Commentary on the Bible - 1831
15:6: The apostles and elders came together - This was the first council ever held in the Christian Church; and we find that it was composed of the apostles and elders simply.
Albert Barnes: Notes on the Bible - 1834
15:6: And the apostles and elders ... - They came together in accordance with the authority in Mat 18:19-20. It would seem, also, that the whole church was convened on this occasion, and that the church concurred, at least, in the judgment expressed in this case. See Act 15:12, Act 15:22-23.
For to consider of this matter - Not to decide it arbitrarily, or even by authority, without deliberation; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply affecting the entire constitution of the Christian church, and they therefore solemnly engaged in deliberation on the subject.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: Act 15:25, Act 6:2, Act 21:18; Pro 15:22; Mat 18:20; Heb 13:7, Heb 13:17
Geneva 1599
15:6 (3) And the apostles and elders came together for to consider of this matter.
(3) The matter is first handled, both parts being heard, in the assembly of the apostles and elders, and after is communicated to the people.
John Gill
15:6 And the apostles and elders came together,.... And also the brethren, or private members of the church, even the whole church, as appears from Acts 15:22. Whether all the apostles were here present, is not certain; Peter, James, and John were; but who else, cannot be said: these met together
for to consider of this matter; to hear what was to be said on both sides of the question, and then to judge what advice was proper to be given to the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
15:6 the apostles and elders came together to consider of this--but in presence, as would seem, of the people (Acts 15:12, Acts 15:22-23).
15:715:7: Եւ յետ բազում խնդիր լինելոյ, յո՛տն եկաց Պետրոս՝ եւ ասէ ցնոսա. Ա՛րք եղբարք՝ դուք ինքնի՛ն գիտէք, զի յաւուրցն առաջնոց ՚ի միջի ձերում ընտրեաց Աստուած բերանով իմով լսե՛լ հեթանոսաց բանին աւետարանի, եւ հաւատա՛լ[2485]։ [2485] Ոմանք. Բանի աւետարանի՝ եւ հա՛՛։
7. Եւ շատ վէճ լինելուց յետոյ, Պետրոսը ոտքի կանգնեց ու նրանց ասաց. «Եղբայրնե՛ր, դուք ինքներդ գիտէք, որ ձեր մէջ առաջին օրերից Աստուած ինձ ընտրեց, որ հեթանոսները իմ բերանով Աւետարանի խօսքը լսեն եւ հաւատան:
7 Շատ վիճաբանութիւն ընելէ յետոյ, Պետրոս ոտքի վրայ ելաւ ու ըսաւ անոնց. «Մարդի՛կ եղբայրներ, դուք գիտէք թէ առաջին օրերէն Աստուած զիս ընտրեց մեր մէջէն, որպէս զի իմ բերնովս հեթանոսները աւետարանին խօսքը լսեն ու հաւատան։
Եւ յետ բազում խնդիր լինելոյ յոտն եկաց Պետրոս եւ ասէ ցնոսա. Արք եղբարք, դուք ինքնին գիտէք, զի յաւուրցն առաջնոց ի միջի ձերում ընտրեաց Աստուած բերանով իմով լսել հեթանոսաց բանին աւետարանի եւ հաւատալ:

15:7: Եւ յետ բազում խնդիր լինելոյ, յո՛տն եկաց Պետրոս՝ եւ ասէ ցնոսա. Ա՛րք եղբարք՝ դուք ինքնի՛ն գիտէք, զի յաւուրցն առաջնոց ՚ի միջի ձերում ընտրեաց Աստուած բերանով իմով լսե՛լ հեթանոսաց բանին աւետարանի, եւ հաւատա՛լ[2485]։
[2485] Ոմանք. Բանի աւետարանի՝ եւ հա՛՛։
7. Եւ շատ վէճ լինելուց յետոյ, Պետրոսը ոտքի կանգնեց ու նրանց ասաց. «Եղբայրնե՛ր, դուք ինքներդ գիտէք, որ ձեր մէջ առաջին օրերից Աստուած ինձ ընտրեց, որ հեթանոսները իմ բերանով Աւետարանի խօսքը լսեն եւ հաւատան:
7 Շատ վիճաբանութիւն ընելէ յետոյ, Պետրոս ոտքի վրայ ելաւ ու ըսաւ անոնց. «Մարդի՛կ եղբայրներ, դուք գիտէք թէ առաջին օրերէն Աստուած զիս ընտրեց մեր մէջէն, որպէս զի իմ բերնովս հեթանոսները աւետարանին խօսքը լսեն ու հաւատան։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: По долгом рассуждении Петр, встав, сказал им: мужи братия! вы знаете, что Бог от дней первых избрал из нас [меня], чтобы из уст моих язычники услышали слово Евангелия и уверовали;
15:7  πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς πέτρος εἶπεν πρὸς αὐτούς, ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾽ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι·
15:7. Πολλῆς (Of-much) δὲ (moreover) ζητήσεως (of-a-seeking) γενομένης ( of-having-had-became ) ἀναστὰς (having-had-stood-up,"Πέτρος (a-Petros,"εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"ὑμεῖς (ye) ἐπίστασθε ( ye-stand-upon ) ὅτι (to-which-a-one) ἀφ' (off) ἡμερῶν (of-days) ἀρχαίων ( of-first-belonged ) ἐν (in) ὑμῖν (unto-ye) ἐξελέξατο ( it-forthed-out ,"ὁ (the-one) θεὸς (a-Deity,"διὰ (through) τοῦ (of-the-one) στόματός (of-a-mouth) μου (of-me,"ἀκοῦσαι (to-have-heard,"τὰ (to-the-ones) ἔθνη (to-nations,"τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet,"καὶ (and) πιστεῦσαι, (to-have-trusted-of,"
15:7. cum autem magna conquisitio fieret surgens Petrus dixit ad eos viri fratres vos scitis quoniam ab antiquis diebus in nobis elegit Deus per os meum audire gentes verbum evangelii et credereAnd when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
7. And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know how that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.
15:7. And after a great contention had taken place, Peter rose up and said to them: “Noble brothers, you know that, in recent days, God has chosen from among us, by my mouth, Gentiles to hear the word of the Gospel and to believe.
15:7. And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe:

7: По долгом рассуждении Петр, встав, сказал им: мужи братия! вы знаете, что Бог от дней первых избрал из нас [меня], чтобы из уст моих язычники услышали слово Евангелия и уверовали;
15:7  πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς πέτρος εἶπεν πρὸς αὐτούς, ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφ᾽ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι·
15:7. cum autem magna conquisitio fieret surgens Petrus dixit ad eos viri fratres vos scitis quoniam ab antiquis diebus in nobis elegit Deus per os meum audire gentes verbum evangelii et credere
And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
15:7. And after a great contention had taken place, Peter rose up and said to them: “Noble brothers, you know that, in recent days, God has chosen from among us, by my mouth, Gentiles to hear the word of the Gospel and to believe.
15:7. And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Решение вопроса предваряется продолжительными прениями, на которых выяснились во всей полноте два противоположные и взаимно исключающие друг друга мнения. Вывод из них и как бы руководящую нить для выхода из этой запутанной области споров и мнений дает Петр. Феофилакт (ср. Злат. ) находит в этом самом фале выступления Петра некоторый довод свыше в пользу истинного мнения, установленного соборами: "Заметь: благодать на решение вопроса получает Петр, в котором и до сих пор оставались элементы иудейства".

"Мужи братия!" - почтительное обращение ко всему собранию (I:16), но - судя по упреку в ст. 10: - в особенности к иудействующим законникам.

"От дней древних" - в давние времена, давно. Событие обращения Корнилия совершилось за несколько лет пред сим, и апостол употребляет усиленное выражение о его давности для указания того, что дело обращения язычников далеко не новое, самою этою давностью значительно ослабляющее остроту поставленного вопроса.

В пользу принятия язычников без формальностей закона Моисея Петр указывает на столь очевидное участие Божие в деле обращения Корнилия: сам Бог избрал тогда апостола для крещения язычников, как Сердцеведец, зная безошибочно готовность этих язычников к вступлению в Церковь Христову и дарованием им Св. Духа не положив никакого различия с прочими уверовавшими во Христа. Эта-то вера и очистила сердца их, сделав их достойными сосудами благодати Св. Духа, без всякого посредства дел Закона, которые, следовательно, не представляют существенной необходимости для спасения. "По вере одной, говорит, они получили то же самое... Это может научить, что одна вера, а не дела (Закона Моисеева) и не обрезание" (Злат., ср. Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
15:7: When there had been much disputing - By those of the sect of the believing Pharisees; for they strongly contended for circumcision, and at the head of these, tradition tells us, was Cerinthus, a name famous in the primitive Church, as one who labored to unite the law and the Gospel, and to make the salvation promised by the latter dependent on the performance of the rites and ceremonies prescribed by the former. Though the apostles and elders were under the inspiration of the Almighty, and could by this inspiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached, and that these reasons should be fairly met by argument, and the thing proved to be useless in itself, inexpedient in the present case, and unsupported by any express authority from God, and serving no purpose to the Gentiles, who in their uncircumcised state, by believing in Christ Jesus, had been made partakers of the Holy Ghost.
Peter rose up, and said - This was after the matters in dispute had been fully debated; and now the apostles, like judges, after hearing counsel on both sides, proceed to give judgment on the case.
A good while ago - Αφ' ἡμερων αρχαιων, From the days of old: a phrase which simply signifies some years ago; and, if he here refers to the conversion of Cornelius, (see48), he must mean about ten years before this time; but it is more likely that he refers to that time when Christ gave him the keys of the kingdom of heaven, that be might open the door of faith to the Gentiles.
God made choice among us - That is, he chose me to be the first apostle of the Gentiles.
Albert Barnes: Notes on the Bible - 1834
15:7: Much disputing - Or rather, much inquiry or deliberation. With our word disputing we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger.
Peter rose up and said - Peter was probably the most aged, and was most accustomed to speak, Act 2:14, etc.; Act 3:6, Act 3:12. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted.
A good while ago - See Acts 10: Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church.
God made choice ... - That is, of all the apostles, he designated me to engage in this work. Compare the notes on Mat 16:18, with Acts 10.
That the Gentiles - Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: much: Act 15:2, Act 15:39; Phi 2:14
ye know: Act 10:5, Act 10:6, Act 10:20, Act 32-48, Act 11:12-18; Mat 16:18, Mat 16:19
God: Act 1:24, Act 9:15, Act 13:2; Ch1 28:4, Ch1 28:5; Joh 3:27, Joh 15:16; Gal 2:7-9
by my: Act 1:16, Act 3:18, Act 4:25; Exo 4:12; Jer 1:9; Rom 10:17, Rom 10:18
Geneva 1599
15:7 And when there had been much disputing, Peter rose up, and said unto them, (4) Men [and] brethren, ye know how that a (c) good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
(4) God himself, in the calling of the Gentiles who are uncircumcised, taught that our salvation consists in faith, without the worship appointed by the Law.
(c) Literally, "of old time", that is, even from the first time that we were commanded to preach the Gospel, and immediately after that the Holy Spirit came down upon us.
John Gill
15:7 And when there had been much disputing,.... Pro and con upon this subject; many had spoken; and much had been said, and a great deal of time had been taken up about the thing in controversy:
Peter rose up; not only out of respect to this venerable assembly, but to signify that he had something to say; and he stood up that he might be the better heard. Beza's ancient copy reads, "rose up in spirit";
and said unto them, men and brethren: an usual form of address with the Jews; Acts 7:2
ye know how that a good while ago; or "from ancient days"; or "from the beginning", as the Ethiopic version renders it; from the beginning of the preaching of the Gospel, after the ascension of Christ; quickly after the effusion of the Spirit on the day of Pentecost: it is thought, by some, to be ten or eleven, and, by others, to be twenty years ago, or thereabout:
God made choice among us; the apostles; the Alexandrian copy reads, "among you"; the sense is the same, for Peter must be supposed as directing his discourse chiefly to the apostles:
that the Gentiles by my mouth should hear the word of the Gospel, and believe; referring to the case of Cornelius, and his family: and his sense is, that some years ago it pleased God, in his providence, to single him out from the rest of the apostles, and in a very extraordinary manner to call him to go to Caesarea, and preach the gospel to Cornelius, and those that were in his house, that hearing they might believe in Christ.
John Wesley
15:7 After much debate - It does not appear that this was among the apostles themselves. But if it had, if they themselves had debated at first, yet might their final decision be from an unerring direction. For how really soever they were inspired, we need not suppose their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each other. Peter rose up - This is the last time he is mentioned in the Acts.
Robert Jamieson, A. R. Fausset and David Brown
15:7 Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago--probably about fifteen years before this.
made choice . . . that the Gentiles by my mouth--(See on Acts 11:21).
15:815:8: Եւ սրտագէտն Աստուած վկայեա՛ց նոցա, տալով նոցա զՀոգին Սուրբ՝ որպէս եւ մեզ.
8. Եւ սրտագէտն Աստուած նրանց վկայեց՝ Սուրբ Հոգին տալով նրանց այնպէս, ինչպէս տուեց մեզ:
8 Սրտագէտն Աստուած վկայեց անոնց՝ Սուրբ Հոգին տալով, ինչպէս մեզի ալ,
Եւ սրտագէտն Աստուած վկայեաց նոցա, տալով նոցա զՀոգին Սուրբ որպէս եւ մեզ:

15:8: Եւ սրտագէտն Աստուած վկայեա՛ց նոցա, տալով նոցա զՀոգին Սուրբ՝ որպէս եւ մեզ.
8. Եւ սրտագէտն Աստուած նրանց վկայեց՝ Սուրբ Հոգին տալով նրանց այնպէս, ինչպէս տուեց մեզ:
8 Սրտագէտն Աստուած վկայեց անոնց՝ Սուրբ Հոգին տալով, ինչպէս մեզի ալ,
zohrab-1805▾ eastern-1994▾ western am▾
15:88: и Сердцеведец Бог дал им свидетельство, даровав им Духа Святаго, как и нам;
15:8  καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,
15:8. καὶ (and) ὁ (the-one) καρδιογνώστης (a-heart-acquainter) θεὸς (a-Deity) ἐμαρτύρησεν (it-witnessed-unto) αὐτοῖς (unto-them) δοὺς (having-had-given) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον (to-hallow-belonged) καθὼς (down-as) καὶ (and) ἡμῖν, (unto-us,"
15:8. et qui novit corda Deus testimonium perhibuit dans illis Spiritum Sanctum sicut et nobisAnd God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us:
8. And God, which knoweth the heart, bare them witness, giving them the Holy Ghost, even as he did unto us;
15:8. And God, who knows hearts, offered testimony, by giving the Holy Spirit to them, just as to us.
15:8. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us;
And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us:

8: и Сердцеведец Бог дал им свидетельство, даровав им Духа Святаго, как и нам;
15:8  καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν,
15:8. et qui novit corda Deus testimonium perhibuit dans illis Spiritum Sanctum sicut et nobis
And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us:
15:8. And God, who knows hearts, offered testimony, by giving the Holy Spirit to them, just as to us.
15:8. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: And God which knoweth the hearts - Ο καρδιογνωϚης Θεος. We had this epithet of the Divine Being once before; see Act 1:24, and the note there: it occurs no where else in the New Testament.
Bare them witness - Considered them as proper or fit to receive the Gospel of Christ. It is properly remarked by learned men, that μαρτυρειν τινι, to bear witness to any person, signifies to approve, to testify in behalf of. Here it signifies that, as God evidently sent the Gospel to the Gentiles, and, by the preaching of it, conveyed the Holy Spirit to them who believed, and as he can make no improper judgment of any who knows all hearts and their secrets, therefore what he had done was right: he saw that it was time for them to receive the Gospel; and he saw that they might be safely trusted with this heavenly deposit; and the experience of eighteen hundred years has justified the conduct of God.
Albert Barnes: Notes on the Bible - 1834
15:8: And God, which knoweth the hearts - Act 1:24. God thus knew whether they were true converts or not, and gave a demonstration that he acknowledged them as his.
Giving them the Holy Ghost ... - Act 10:45-46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: which: Act 1:24; Sa1 16:7; Kg1 8:39; Ch1 28:9, Ch1 29:17; Psa 44:21, Psa 139:1, Psa 139:2; Jer 11:20, Jer 17:10, Jer 20:12; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
bare: Act 14:3; Joh 5:37; Heb 2:4
giving: Act 2:4, Act 4:31, Act 10:44, Act 10:45, Act 11:15-17
John Gill
15:8 And God which knoweth the hearts,.... Of all men; he being omniscient, the searcher of the hearts, and the trier of the reins of the children of men, knew with what sincerity Cornelius sent for Peter; and with what vehement desire and longing expectation he and his family and friends waited for his coming; and with what earnestness, diligence, and affection they attended to what he said:
bore them witness, giving them the Holy Ghost, even as he did unto us; God bore a testimony, and showed his well pleasedness in the whole of this affair, by bestowing upon them not only the regenerating and sanctifying grace of the Spirit; but his extraordinary gifts, such as speaking with divers tongues, even in like manner as these were bestowed on the apostles themselves, on the day of Pentecost, though they were uncircumcised persons; for the drift of Peter's oration is to show, that circumcision was not necessary to salvation.
John Wesley
15:8 God bare them witness - That he had accepted them, by giving them the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
15:8 God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
15:915:9: եւ ոչինչ ընտրութիւն արար ՚ի մէջ նոցա եւ մեր, հաւատո՛վք սրբեալ զսիրտս նոցա[2486]։ [2486] Ոմանք. Հաւատովքն սրբեալ։
9. Եւ նրանց ու մեր միջեւ ոչ մի խտրութիւն չդրեց՝ հաւատով մաքրելով նրանց սրտերը:
9 Եւ խտրութիւն մը չըրաւ մեր ու անոնց մէջտեղ, հաւատքով անոնց սրտերը մաքրելով։
Եւ ոչինչ ընտրութիւն արար ի մէջ նոցա եւ մեր, հաւատովք սրբեալ զսիրտս նոցա:

15:9: եւ ոչինչ ընտրութիւն արար ՚ի մէջ նոցա եւ մեր, հաւատո՛վք սրբեալ զսիրտս նոցա[2486]։
[2486] Ոմանք. Հաւատովքն սրբեալ։
9. Եւ նրանց ու մեր միջեւ ոչ մի խտրութիւն չդրեց՝ հաւատով մաքրելով նրանց սրտերը:
9 Եւ խտրութիւն մը չըրաւ մեր ու անոնց մէջտեղ, հաւատքով անոնց սրտերը մաքրելով։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: и не положил никакого различия между нами и ими, верою очистив сердца их.
15:9  καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
15:9. καὶ (and) οὐθὲν (to-not-from-one) διέκρινεν (it-separated-through) μεταξὺ (with-together) ἡμῶν (of-us) τε (also) καὶ (and) αὐτῶν, (of-them,"τῇ (unto-the-one) πίστει (unto-a-trust) καθαρίσας (having-cleansed-to) τὰς (to-the-ones) καρδίας (to-hearts) αὐτῶν. (of-them)
15:9. et nihil discrevit inter nos et illos fide purificans corda eorumAnd put no difference between us and them, purifying their hearts by faith.
9. and he made no distinction between us and them, cleansing their hearts by faith.
15:9. And he distinguished nothing between us and them, purifying their hearts by faith.
15:9. And put no difference between us and them, purifying their hearts by faith.
And put no difference between us and them, purifying their hearts by faith:

9: и не положил никакого различия между нами и ими, верою очистив сердца их.
15:9  καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
15:9. et nihil discrevit inter nos et illos fide purificans corda eorum
And put no difference between us and them, purifying their hearts by faith.
15:9. And he distinguished nothing between us and them, purifying their hearts by faith.
15:9. And put no difference between us and them, purifying their hearts by faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:9: Put no difference between us and them - Giving them the Holy Spirit, though uncircumcised, just as he had given it to us who were circumcised: an evident proof that, in the judgment of God, circumcision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be prepared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated.
Albert Barnes: Notes on the Bible - 1834
15:9: And put no difference ... - Though they had not been circumcised, and though they did not conform to the Law of Moses. Thus, God showed that the observance of these rites was not necessary in order to the true conversion of people, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner.
Purifying their hearts - Thus, giving the best evidence that he had renewed them, and admitted them to favor with him.
By faith - By believing on the Lord Jesus Christ. This demonstrated that the plan on which God was now about to show favor to people was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here that there is no true faith which does not purify the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: put: Act 14:1, Act 14:27; Rom 3:9, Rom 3:22, Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 9:24, Rom 10:11-13; Co1 7:18; Gal 3:28; Gal 5:6; Eph 2:14-22, Eph 3:6; Col 3:11
purifying: Act 10:15, Act 10:28, Act 10:43, Act 10:44; Co1 1:2; Heb 9:13, Heb 9:14; Pe1 1:22
Geneva 1599
15:9 And put no (d) difference between us and them, purifying their hearts (e) by faith.
(d) He put no difference between us and them, with regard to the benefit of his free favour.
(e) Christ proclaims those blessed who are pure of heart: and here we are plainly taught that men are made pure of heart by faith.
John Gill
15:9 And put no difference between us and them,.... Neither in the extraordinary gifts, nor special grace, of the Spirit; giving them the same graces of faith, hope, and love, admitting to the same privileges and immunities of the house of God, and giving them a right and title to the same inheritance of the saints in light, though the one were circumcised, and the other were not. God puts no difference as to matters of religion under the Gospel dispensation between Jews and Gentiles, neither on account of Abraham's seed, or of circumcision, or of the ceremonial law, or of national adoption; nor would he have any made with respect to conversation, civil or religious; all which Peter knew full well: nor has he made any difference in his eternal choice of persons to eternal salvation, on any of the above accounts, having ordained Gentiles to eternal life as Jews, who in consequence of it believe in Christ; nor in redemption, Christ having redeemed by his blood men out of every kindred, tongue, people, and nation; nor in the effectual calling, for they that were called in the first times of the Gospel, were not of the Jews only, but of the Gentiles also, to whom the Gospel was alike sent, and made effectual to saving purposes: these shared in the same blessings of pardon, justification, and adoption; their sins were forgiven through the same blood, their persons were justified by the same righteousness, and they were taken into the same family, and were no more strangers and foreigners, but fellow citizens of the saints, and of the household of God; having the same access to God, being built on the same foundation, enjoying the same privileges, and having the same hope of eternal glory.
Purifying their hearts by faith; which was done by implanting faith in them, and leading that faith to the blood of Christ, which cleanses from all sin, original and actual, with which men are defiled; for faith has not this efficacy in itself, but as it has to do with the blood of Jesus: and this spiritual purification being what answered to circumcision, made that unnecessary; for this is the circumcision of the heart, of which the other was only typical. The hearts of men are filthy, and need purifying; they are originally polluted with sin; this is the case of all men; and this defilement reaches to all the members of the body, and the faculties of the soul; and especially the heart is the seat of this impurity, which God only can cleanse: he promises to do it, and does do it; and he only can do it, men cannot; for though, they are exhorted to it, in order to make them sensible of their pollution, and their need of cleansing, that they may apply where it is to be had, yet it is not in their power to effect it; to make a clean heart is a creation work, which is peculiar to God: the heart cannot be purified, neither by ceremonial ablutions, nor by works of moral righteousness, nor by humiliations and tears, nor by submission to Gospel ordinances, as water baptism, but only by the grace of God, and the blood of Christ; which the Spirit of God sprinkles upon the heart, and which faith looks to and deals with, and so it is freed from an evil conscience; and this blessing the believing Gentiles enjoyed in common with the believing Jews.
John Wesley
15:9 Purifying - This word is repeated from Acts 10:15; their hearts - The heart is the proper seat of purity; by faith - Without concerning themselves with the Mosaic law.
Robert Jamieson, A. R. Fausset and David Brown
15:9 put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1Cor 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!
15:1015:10: Արդ՝ ընդէ՞ր փորձէք զԱստուած, դնել լո՛ւծ ՚ի վերայ պարանոցի աշակերտացն, զոր ո՛չ հարքն մեր՝ եւ ո՛չ մե՛ք կարացաք բառնալ։
10. Արդ, ինչո՞ւ էք փորձում Աստծուն՝ աշակերտների վզին դնելով մի լուծ, որը ո՛չ մեր հայրերը եւ ո՛չ էլ մենք կարողացանք տանել:
10 Ուստի հիմա ինչո՞ւ Աստուած կը փորձէք, աշակերտներուն պարանոցին վրայ այնպիսի լուծ մը դնելով, որ ո՛չ մեր հայրերը, ո՛չ ալ մենք կրցանք վերցնել։
Արդ ընդէ՞ր փորձէք զԱստուած, դնել լուծ ի վերայ պարանոցի աշակերտացն, զոր ոչ հարքն մեր եւ ոչ մեք կարացաք բառնալ:

15:10: Արդ՝ ընդէ՞ր փորձէք զԱստուած, դնել լո՛ւծ ՚ի վերայ պարանոցի աշակերտացն, զոր ո՛չ հարքն մեր՝ եւ ո՛չ մե՛ք կարացաք բառնալ։
10. Արդ, ինչո՞ւ էք փորձում Աստծուն՝ աշակերտների վզին դնելով մի լուծ, որը ո՛չ մեր հայրերը եւ ո՛չ էլ մենք կարողացանք տանել:
10 Ուստի հիմա ինչո՞ւ Աստուած կը փորձէք, աշակերտներուն պարանոցին վրայ այնպիսի լուծ մը դնելով, որ ո՛չ մեր հայրերը, ո՛չ ալ մենք կրցանք վերցնել։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Что же вы ныне искушаете Бога, [желая] возложить на выи учеников иго, которого не могли понести ни отцы наши, ни мы?
15:10  νῦν οὗν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
15:10. νῦν (Now) οὖν (accordingly) τί (to-what-one) πειράζετε (ye-pierce-to) τὸν (to-the-one) θεόν, (to-a-Deity,"ἐπιθεῖναι (to-have-had-placed-upon) ζυγὸν (to-a-yoke) ἐπὶ (upon) τὸν (to-the-one) τράχηλον (to-a-throat) τῶν (of-the-ones) μαθητῶν (of-learners) ὃν (to-which) οὔτε (not-also) οἱ (the-ones) πατέρες (fathers) ἡμῶν (of-us) οὔτε (not-also) ἡμεῖς (we) ἰσχύσαμεν (we-force-held) βαστάσαι; (to-have-carried-to?"
15:10. nunc ergo quid temptatis Deum inponere iugum super cervicem discipulorum quod neque patres nostri neque nos portare potuimusNow therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?
10. Now therefore why tempt ye God, that ye should put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
15:10. Now therefore, why do you tempt God to impose a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?
15:10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear:

10: Что же вы ныне искушаете Бога, [желая] возложить на выи учеников иго, которого не могли понести ни отцы наши, ни мы?
15:10  νῦν οὗν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
15:10. nunc ergo quid temptatis Deum inponere iugum super cervicem discipulorum quod neque patres nostri neque nos portare potuimus
Now therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?
15:10. Now therefore, why do you tempt God to impose a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?
15:10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Что искушаете Бога?..." - "Что не веруете, говорит, Богу? что искушаете Его? как будто он не силен спасти верою?" (Злат. ). Таким искушением Бога, попыткой изменить принятый Им способ спасении язычников, апостол мыслит желание возложить иго Закона Моисеева на спасающихся верою.

"Иго, которого не могли понести ни отцы наши, ни мы..." Мысль, обстоятельно раскрываемая в посланиях Ап. Павла (Гал III:10: и д., ; Рим III:9-19; V:15; 1Кор.I:3; 2Кор. I:2; XIII:13; Еф I:2: и мн. др. ).
Adam Clarke: Commentary on the Bible - 1831
15:10: Now therefore why tempt ye God - A God, by giving the Holy Spirit to the Gentiles, evidently shows he does not design them to be circumcised, in order to become debtors to the law, to fulfill all its precepts, etc., why will ye provoke him to displeasure by doing what he evidently designs shall not be done?
A yoke - which neither our fathers nor we were able to bear? - This does not refer to the moral law - that was of eternal obligation - but to the ritual law, which, through the multitude of its sacrifices, ordinances, etc., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual.
There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was," said he, "a widow in our neighbourbood who had two orphan children: she had one field; and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. When she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, All belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest's. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters overwhelmed with affliction." This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected.
Albert Barnes: Notes on the Bible - 1834
15:10: Why tempt ye God? - Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and a against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce observances which he had shown it was his purpose should now be abolished.
To put a yoke - That which would be burdensome and oppressive, or which would infringe on their just freedom as the children of God. It is called in Gal 5:1, "a yoke of bondage." Compare the notes on Mat 23:4. A "yoke" is an emblem of slavery or bondage Ti1 6:1; or of affliction Lam 3:27; or of punishment Lam 1:14; or of oppressive and burdensome ceremonies, as in this place, or of the restraints of Christianity, Mat 11:29-30. In this place those rites are called a yoke, because:
(1) They were burdensome and oppressive; and,
(2) Because they would be an infringement of Christian freedom. One design of the gospel was to set people free from such rites and ceremonies.
Which neither our fathers ... - Which have been found burdensome at all times. They were expensive, and painful, and oppressive; and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them.
Were able to bear - Which are found to be oppressive and burdensome. They were attended with great inconvenience and many transgressions, as the consequence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: Why: Exo 17:2; Isa 7:12; Mat 4:7; Heb 3:9
put: Mat 11:28-30, Mat 23:4; Gal 5:1
which: Gal 4:1-5, Gal 4:9; Heb 9:9
Geneva 1599
15:10 (5) Now therefore why (f) tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
(5) Peter, passing from the ceremonies to the Law itself in general, shows that no one could be saved, if salvation were to be sought for by the Law, and not by grace alone in Jesus Christ; and this is because no man could ever fulfil the Law, neither the patriarch nor the apostle.
(f) Why do you tempt God, as though he could not save by faith?
John Gill
15:10 Now therefore why tempt ye God,.... By hesitating about this matter, by disputing upon this point, and by seeking for further proof and evidence of the will of God in this affair; when it is so plain a case, that it has been his will that the Gospel should be preached to Gentiles, without obliging them to circumcision; that he has given his Spirit both in his extraordinary gifts, and special grace, to uncircumcised persons; particularly he has bestowed faith in Christ upon them, whereby they have been led to the blood of Christ, typified in circumcision, and are thereby purged from all their filth and pollution, and so are the true circumcision: wherefore it is no other than tempting God, a manifest opposition to him, and what must give him offence, to debate about a point so clear; and especially to attempt
to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. It is common with the Jews to call the law a yoke; frequent mention is made of and "the yoke of the commandments" (o), and , "the yoke of the law" (p): and by it here is meant, not circumcision only and barely, for that the Jewish fathers had been able to bear, and had bore it; nor the whole ceremonial law only, which consisted of a multitude of commands and ordinances very heavy and hard; but even the whole moral law, which circumcision obliged those who submitted to it to keep it perfectly; see Gal 5:3, which neither the apostles, nor their fathers, were ever able to do, nor any mere man whatever; and therefore this yoke was intolerable and insupportable, and not to be put upon the necks of the Gentile believers; who here are called disciples, being taught the doctrine of the Gospel, and the way of salvation; which was not by circumcision, nor by any works of the law, but by the grace of Christ, as in the following verse.
(o) Targum in Cant. i. 10. & in Lam. iii. 27. Misn. Beracot, c. 2. sect. 2. (p) Echa Rabbati, fol. 56. 3. Pirke Abot, c. 3. sect. 5. Tzeror Hammor, fol. 39. 3.
John Wesley
15:10 Now therefore - Seeing these things are so: why tempt ye God? - Why do ye provoke him to anger, by putting so heavy a yoke on their neck?
Robert Jamieson, A. R. Fausset and David Brown
15:10 why tempt--"try," "provoke"
ye God--by standing in the way of His declared purpose.
to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Gal 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Rom 3:5; Gal 2:4, &c.).
15:1115:11: Այլ շնորհօ՛քն Տեառն Յիսուսի Քրիստոսի՝ հաւատամք ապրել, զորօրինակ եւ նոքա[2487]։ [2487] Ոմանք. Տեառն մերոյ Յիսուսի։
11. Այլ Տէր Յիսուս Քրիստոսի շնորհով հաւատում ենք, որ կը փրկուենք, ինչպէս եւ նրանք»:
11 Բայց կը հաւատանք թէ Տէր Յիսուսին* շնորհքովը կը փրկուինք մենք, ինչպէս անոնք ալ»։
Այլ շնորհօքն Տեառն Յիսուսի Քրիստոսի հաւատամք ապրել, զոր օրինակ եւ նոքա:

15:11: Այլ շնորհօ՛քն Տեառն Յիսուսի Քրիստոսի՝ հաւատամք ապրել, զորօրինակ եւ նոքա[2487]։
[2487] Ոմանք. Տեառն մերոյ Յիսուսի։
11. Այլ Տէր Յիսուս Քրիստոսի շնորհով հաւատում ենք, որ կը փրկուենք, ինչպէս եւ նրանք»:
11 Բայց կը հաւատանք թէ Տէր Յիսուսին* շնորհքովը կը փրկուինք մենք, ինչպէս անոնք ալ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: Но мы веруем, что благодатию Господа Иисуса Христа спасемся, как и они.
15:11  ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου ἰησοῦ πιστεύομεν σωθῆναι καθ᾽ ὃν τρόπον κἀκεῖνοι.
15:11. ἀλλὰ (Other) διὰ (through) τῆς (of-the-one) χάριτος (of-a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) πιστεύομεν (we-trust-of) σωθῆναι (to-have-been-saved) καθ' (down) ὃν (to-which) τρόπον (to-a-turn) κἀκεῖνοι. (and-the-ones-thither)
15:11. sed per gratiam Domini Iesu credimus salvari quemadmodum et illiBut by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also.
11. But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.
15:11. But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”
15:11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they:

11: Но мы веруем, что благодатию Господа Иисуса Христа спасемся, как и они.
15:11  ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου ἰησοῦ πιστεύομεν σωθῆναι καθ᾽ ὃν τρόπον κἀκεῖνοι.
15:11. sed per gratiam Domini Iesu credimus salvari quemadmodum et illi
But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also.
15:11. But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”
15:11. But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Благодатию... спасемся, как и они..." Не только уверовавшие язычники спасутся и спасаются благодатно, без дел Закона, - не только эти дела лишни и не нужны для них, но и в нас, некогда соблюдавших эти дела, они совершенно потеряли всякое значение, отпали, как нечто мертвое, уступив всецело свое место и значение благодати Христовой, которою все спасаются одинаково: не уступка язычникам - то, что их освобождают от ига законного, не снисхождение наше позволяет им спасаться, как мы, а гораздо более - дело исключительно благодати Христовой, упраздняющей всякую нашу правду законную, - дать нам возможность спастись, как и они. И мы, и они - равно безответны пред Богом, равно очищаемся верою и спасаемся благодатью, так что ничто уже в деле спасения не остается делом закона, имевшего в свое время лишь подготовительное ко Христу значение. Итак, закон Моисеев не нужен в христианстве не только для язычников, не знающих его, но и для иудеев, знающих его. Этим совершенно исчерпывалось все в данном вопросе.
Adam Clarke: Commentary on the Bible - 1831
15:11: Through the grace of the Lord Jesus Christ we shall be saved - This seems to be an answer to an objection, "Has not God designed to save us, the Jews, by an observance of the law; and them, the Gentiles, by the faith of the Gospel?" No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ; and this is the way in which the Gentiles in question have been saved. There is but one way of salvation for Jews and Gentiles, the grace, mercy, or favor coming by and through the Lord Jesus, the Christ; this is now fully opened to the Gentiles; and we believe we shall be saved in the same way.
Albert Barnes: Notes on the Bible - 1834
15:11: But we believe - We apostles, who have been with them, and have seen the evidences of their acceptance with God.
Through the grace ... - By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews.
We shall be saved, even as they - In the same manner, by the mere grace of Christ. So far from being necessary to their salvation, they are really of no use in ours. We are to be saved, not by these ceremonies, but by the mere mercy of God in the Redeemer. They should not, therefore, be imposed on others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: that: Rom 3:24, Rom 5:20, Rom 5:21, Rom 6:23; Co1 16:23; Co2 8:9, Co2 13:14; Gal 1:6, Gal 2:16; Eph 1:6, Eph 1:7, Eph 2:7-9; Tit 2:11, Tit 3:4-7; Rev 5:9
John Gill
15:11 But we believe,.... Who are circumcised; the Arabic version adds, "and are sure"; for what follows is a sure and certain article of faith:
that through the grace of the Lord Jesus Christ; not through circumcision, or by any works of the law, moral or ceremonial; but through the grace of Christ undertaking for them, assuming their nature, and dying in their room and stead; through his redeeming, justifying, and pardoning grace: salvation is by Christ; Jehovah the Father appointed him to be his salvation; he sent him, and he came to save sinners; and he has obtained salvation for them; and it is in him, and in no other: and this salvation is by "the grace" of Christ; it was grace moved him to engage in this work before the world began; it was good will to men that caused him to come down from heaven, and appear on earth in the form of a servant; it was pure love that influenced him to lay down his life for them; through the grace in his heart he did all this for them; and it is the fulness of grace in his hands, out of which they receive abundance, whereby they are entitled to, and are made meet for eternal glory:
we shall be saved, even as they; either as the disciples, the Gentile converts, who without circumcision, and the works of the law, were saved by the pure grace and love of Christ, in dying for them, and on which they alone depended for salvation; or else as the Jewish fathers were, for they were justified, pardoned, accepted, and saved in the same way, as the saints under the New Testament are: they could not keep the law perfectly, nor was there then, nor now, salvation by it, only by the grace of Christ; and in that way, and that only, Old and New Testament believers, Jews and Gentiles, whether circumcised or uncircumcised, are saved. The Gentiles were not saved by the light of nature, nor the Jews by the law of Moses; the one were not lost for want of circumcision, nor the other saved by it; the only way of salvation to both, and under all dispensations, is the Lord Jesus Christ; through whose sacrifice sin is atoned for, through whose blood it is pardoned, through whose righteousness men are justified before God, and are accepted with him; and through whom saints have communion with God; and by whom, and whose grace, and not by their own works, they shall be saved with an everlasting salvation, from sin, law, death, hell, and damnation: and the salvation of one and of another, even of all that are saved, Jews or Gentiles, is by grace; no one is deserving of it; they have all sinned, and come short of the glory of God; have done that which is abominable, and they themselves are abominable in the sight of God; they have destroyed, and cannot help themselves; nor have they anyone good thing but what they have received from the Lord, and therefore ought to ascribe all to his grace; it is by that they are what they are, have what they have, and do what they do. Salvation, in all its parts and branches, is owing to grace; and so it is with respect to all persons that are saved; some are not saved by their works, and others by the grace of Christ, but they are all saved by grace; and none have any room to boast of themselves against others.
John Wesley
15:11 The Lord Jesus - He does not here say our Lord; because in this solemn place he means the Lord of all, we - Jews, shall be saved even as they - Gentiles, namely, through the grace of the Lord Jesus, not by our observance of the ceremonial law.
Robert Jamieson, A. R. Fausset and David Brown
15:11 through the grace of the Lord Jesus--that is, by that only.
we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.
15:1215:12: Լռեաց ամենայն ժողովուրդն, եւ լսէի՛ն Բառնաբայ եւ Պաւղոսի պատմելոյն՝ որչափ արա՛ր Աստուած նշանս եւ արուեստս ՚ի հեթանոսս ՚ի ձեռս նոցա[2488]։ դե [2488] Ոմանք. ՚Ի ձեռն նոցա։
12. Ամբողջ ժողովը լռեց. ապա լսում էին Բառնաբասի ու Պօղոսի պատմելը, թէ Աստուած նրանց ձեռքով ինչքան նշաններ եւ զարմանալի գործեր կատարեց հեթանոսների մէջ:
12 Բոլոր ժողովուրդը լուռ կեցաւ ու մտիկ կ’ընէր Բառնաբասին ու Պօղոսին, որոնք կը պատմէին թէ Աստուած ո՛րչափ նշաններ ու հրաշքներ ըրեր էր հեթանոսներուն մէջ իրենց ձեռքով։
Լռեաց ամենայն ժողովուրդն եւ լսէին Բառնաբայ եւ Պաւղոսի պատմելոյն, որչափ արար Աստուած նշանս եւ արուեստս ի հեթանոսս ի ձեռն նոցա:

15:12: Լռեաց ամենայն ժողովուրդն, եւ լսէի՛ն Բառնաբայ եւ Պաւղոսի պատմելոյն՝ որչափ արա՛ր Աստուած նշանս եւ արուեստս ՚ի հեթանոսս ՚ի ձեռս նոցա[2488]։ դե
[2488] Ոմանք. ՚Ի ձեռն նոցա։
12. Ամբողջ ժողովը լռեց. ապա լսում էին Բառնաբասի ու Պօղոսի պատմելը, թէ Աստուած նրանց ձեռքով ինչքան նշաններ եւ զարմանալի գործեր կատարեց հեթանոսների մէջ:
12 Բոլոր ժողովուրդը լուռ կեցաւ ու մտիկ կ’ընէր Բառնաբասին ու Պօղոսին, որոնք կը պատմէին թէ Աստուած ո՛րչափ նշաններ ու հրաշքներ ըրեր էր հեթանոսներուն մէջ իրենց ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Тогда умолкло все собрание и слушало Варнаву и Павла, рассказывавших, какие знамения и чудеса сотворил Бог через них среди язычников.
15:12  ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον βαρναβᾶ καὶ παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι᾽ αὐτῶν.
15:12. Ἐσίγησεν (It-silenced-unto) δὲ (moreover,"πᾶν (all) τὸ (the-one) πλῆθος, (a-repletion,"καὶ (and) ἤκουον (they-were-hearing) Βαρνάβα (of-a-Barnabas) καὶ (and) Παύλου (of-a-Paulos) ἐξηγουμένων ( of-leading-out-unto ) ὅσα ( to-which-a-which ) ἐποίησεν (it-did-unto,"ὁ (the-one) θεὸς (a-Deity,"σημεῖα (to-signlets-of) καὶ (and) τέρατα (to-anomalies) ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) δι' (through) αὐτῶν. (of-them)
15:12. tacuit autem omnis multitudo et audiebant Barnaban et Paulum narrantes quanta fecisset Deus signa et prodigia in gentibus per eosAnd all the multitude held their peace: and they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them.
12. And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles by them.
15:12. Then the entire multitude was silent. And they were listening to Barnabas and Paul, describing what great signs and wonders God had wrought among the Gentiles through them.
15:12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them:

12: Тогда умолкло все собрание и слушало Варнаву и Павла, рассказывавших, какие знамения и чудеса сотворил Бог через них среди язычников.
15:12  ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον βαρναβᾶ καὶ παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι᾽ αὐτῶν.
15:12. tacuit autem omnis multitudo et audiebant Barnaban et Paulum narrantes quanta fecisset Deus signa et prodigia in gentibus per eos
And all the multitude held their peace: and they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them.
15:12. Then the entire multitude was silent. And they were listening to Barnabas and Paul, describing what great signs and wonders God had wrought among the Gentiles through them.
15:12. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: "Умолкло все собрание..." - под сильным впечатлением ясной и решительной речи Петра, сделавшей невозможными дальнейшие прения. Впрочем, если не теперь, то после, иудействующие довольно долго волновали своими происками Церковь Христову. Только время окончательно могло заживить столь больной для иудейства вопрос.
Adam Clarke: Commentary on the Bible - 1831
15:12: All the multitude kept silence - The strong facts stated by St. Peter could not be controverted. His speech may be thus analyzed:
1. Circumcision is a sign of the purification of the heart.
2. That purification can only be effected by the Holy Ghost.
3. This Holy Spirit was hitherto supposed to be the portion of those only who had received circumcision.
4. But the Gentiles, who were never circumcised, nor kept any part of the law of Moses, have had their hearts purified by faith in Christ Jesus.
5. As God, therefore, has given them the thing signified, he evidently does not intend that the sign should be administered.
6. Should we impose this burthensome rite, we should most evidently be provoking God, who plainly shows us that he intends no more to save in this way.
7. Therefore it is evident that both Jews and Gentiles are to be saved through the grace of the Lord Jesus Christ.
Gave audience to Barnabas and Paul - These apostles came forward next, to corroborate what Peter had said, by showing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the statement.
Albert Barnes: Notes on the Bible - 1834
15:12: Then all the multitude - Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely is apparent:
(1) Because the church, the brethren, are represented as having been present, and as concurring in the final opinion Act 15:22-23; and,
(2) Because the word "multitude" τὸ πλῆθος to plē thos would not have been used in describing the collection of apostles and elders merely. Compare Luk 1:10-11, Luk 1:13; Luk 5:6; Luk 6:17; Luk 19:37; Joh 5:3; Joh 21:6; Act 4:32; Act 6:2; Mat 3:7.
Gave audience - Heard, listened attentively to.
Barnabas and Paul - They were deeply interested in it, and they were qualified to give a fair statement of the facts as they had occurred.
Declaring what miracles and wonders ... - The argument here evidently is, that God had approved their work by miracles; that he gave evidence that what they did had his approbation; and that as all this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: declaring: Act 15:4, Act 14:27, Act 21:19
Geneva 1599
15:12 (6) Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
(6) A true pattern of a lawful council, where God's truth alone reigns.
John Gill
15:12 Then all the multitude kept silence,.... Upon this oration of Peter's, there was a profound silence in the whole assembly, among all the brethren of the church, who were come together on this occasion; they were all satisfied with, and by their silence acquiesced in, what Peter said; and waited to hear what might be further said about this matter, by other persons in the assembly; and even those who were on the other side of the question, were confounded and nonplussed, and knew not what to say, and the more so, when they perceived that the rest of the apostles and elders were of the same mind; for Beza's most ancient copy introduces this clause thus; "then the elders agreeing to the things that were said by Peter, the whole multitude was silent": and this gave Paul and Barnabas an opportunity of being heard; who, perhaps, could not so well be heard before, for the clamour of the people against them, who might not have so good an opinion of them, and of their practices:
and gave audience to Barnabas and Paul; Barnabas is mentioned first, he being most known to the Jews, and of whom they might have the better opinion; and who probably gave the account of their proceedings and success among the Gentiles:
declaring what miracles and wonders God had wrought among the Gentiles by them; what wonders of grace were wrought in the conversion of multitudes of them, wherever they came; and what miracles in nature were wrought for the confirmation of the Gospel, such as the striking blind Elymas the sorcerer, at Paphos in Cyprus, and curing the cripple at Lystra; and which they ascribe not to themselves but to God, whose instruments they only were.
John Wesley
15:12 Miracles and wonders - By which also what St. Peter had said was confirmed.
Robert Jamieson, A. R. Fausset and David Brown
15:12 Then all . . . gave audience to Barnabas and Paul--On this order of the names here, see on Acts 15:25.
declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.
15:1315:13: Եւ յետ լռելոյն նոցա, պատասխանի ետ Յա՛կովբոս՝ եւ ասէ. Ա՛րք եղբարք՝ լուարո՛ւք ինձ։
13. Երբ նրանք լռեցին, Յակոբոսը, խօսք առնելով, ասաց. «Եղբայրնե՛ր, լսեցէ՛ք ինձ.
13 Անոնք խօսքերնին կտրելէն յետոյ՝ Յակոբոս խօսք առնելով՝ ըսաւ. «Մարդի՛կ եղբայրներ, ինծի մտիկ ըրէ՛ք.
Եւ յետ լռելոյն նոցա պատասխանի ետ Յակովբոս եւ ասէ. Արք եղբարք, լուարուք ինձ:

15:13: Եւ յետ լռելոյն նոցա, պատասխանի ետ Յա՛կովբոս՝ եւ ասէ. Ա՛րք եղբարք՝ լուարո՛ւք ինձ։
13. Երբ նրանք լռեցին, Յակոբոսը, խօսք առնելով, ասաց. «Եղբայրնե՛ր, լսեցէ՛ք ինձ.
13 Անոնք խօսքերնին կտրելէն յետոյ՝ Յակոբոս խօսք առնելով՝ ըսաւ. «Մարդի՛կ եղբայրներ, ինծի մտիկ ըրէ՛ք.
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: После же того, как они умолкли, начал речь Иаков и сказал: мужи братия! послушайте меня.
15:13  μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη ἰάκωβος λέγων, ἄνδρες ἀδελφοί, ἀκούσατέ μου.
15:13. Μετὰ (With) δὲ (moreover) τὸ (to-the-one) σιγῆσαι (to-have-silenced-unto) αὐτοὺς (to-them) ἀπεκρίθη (it-was-separated-off) Ἰάκωβος (an-Iakobos) λέγων (forthing,"Ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"ἀκούσατέ (ye-should-have-heard) μου. (of-me)
15:13. et postquam tacuerunt respondit Iacobus dicens viri fratres audite meAnd after they had held their peace, James answered, saying: Men, brethren, hear me.
13. And after they had held their peace, James answered, saying, Brethren, hearken unto me:
15:13. And after they had been silent, James responded by saying: “Noble brothers, listen to me.
15:13. And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me:
And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me:

13: После же того, как они умолкли, начал речь Иаков и сказал: мужи братия! послушайте меня.
15:13  μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη ἰάκωβος λέγων, ἄνδρες ἀδελφοί, ἀκούσατέ μου.
15:13. et postquam tacuerunt respondit Iacobus dicens viri fratres audite me
And after they had held their peace, James answered, saying: Men, brethren, hear me.
15:13. And after they had been silent, James responded by saying: “Noble brothers, listen to me.
15:13. And after they had held their peace, James answered, saying, Men [and] brethren, hearken unto me:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Начал речь Иаков..." - это, без сомнения, Иаков "брат" Господень (XII:17), предстоятель иерусалимской Церкви, сам строгий законник, получивший за эту строгость название "праведного" (Евсев., Церк. Ист. 2, 23). Речь такого человека, подтвердившая речь Петра, имела решающее действие.
Adam Clarke: Commentary on the Bible - 1831
15:13: James answered - He was evidently president of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the Church, he would have appeared here in the character of judge, not of mere counsellor or disputant. Thy popish writers say that "James presided because the council was held in his own church." These men forget that there was not then what they term a Church on the face of the earth. The Church, or assembly of believers, then met in private houses; for there was no building for the exclusive purpose of Christian worship then, nor till long after. These writers also forget that the pope pretends to be the head of the catholic or universal Church; and, consequently, no man can preside where he is present, but himself. Peter did not preside here; and this was the first ecclesiastical council, and now, if ever, he should have assumed his character of prince and chief; but he did not; nor did any of the other apostles invite him to it, which they would have done had they thought that Jesus Christ constituted him head of the Church. From this very circumstance there is the most demonstrative evidence that Peter was no pope, and that the right of his pretended successor is a nonentity.
Albert Barnes: Notes on the Bible - 1834
15:13: James answered - James the Less, son of Alpheus. See the notes on Act 12:1.
Hearken unto me - This whole transaction shows that Peter had no such authority in the church as the papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age (compare Co1 15:7); and it seems morally certain that he remained for a considerable part of his life in Jerusalem, Act 12:17; Act 21:18; Gal 1:19; Gal 2:9, Gal 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: after: Co1 14:30-33; Jam 1:19
James: Act 12:17, Act 21:18; Mar 15:40; Gal 1:19, Gal 2:9, Gal 2:12; Jam 1:1
Men: Act 2:14, Act 2:22, Act 2:29, Act 7:2, Act 22:1
Geneva 1599
15:13 And after they had held their peace, (g) James answered, saying, Men [and] brethren, hearken unto me:
(g) The son of Alphaeus, who is also called the Lord's brother.
John Gill
15:13 And after they had held their peace,.... Meaning not the multitude, but Paul and Barnabas; when they had finished their account, and had done speaking:
James answered; or rose up, as the Syriac version reads, he stood up and began to speak. This was James the son of Alphaeus, one of the twelve apostles, sometimes called the brother of the Lord; for the other James, the son of Zebedee and brother of John, was dead, being killed by Herod, Acts 12:2 but this was the brother of Jude, and the same that wrote the epistle that bears his name: whether he was now bishop or pastor of the church at Jerusalem, is not certain; nor whether he was president in this council; the speeches made in it do not appear to be directed to him: he began his oration thus,
saying, men and brethren, hearken to me; the titles he uses, and the manner of desiring audience, were what were common with the Jews; see Acts 2:14.
Robert Jamieson, A. R. Fausset and David Brown
15:13 James answered, saying, &c.--Whoever this James was (see on Gal 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.
15:1415:14: Շմաւոն պատմեա՛ց որպէս յառաջագոյն Աստուած այց արար առնուլ ժողովո՛ւրդ ՚ի հեթանոսաց՝ անուան իւրոյ։
14. Շմաւոնը պատմեց, թէ ինչպէս Աստուած առաջուց հոգածութիւն ցոյց տուեց՝ հեթանոսներից իր անունով մի ժողովուրդ ունենալու համար:
14 Շմաւոն պատմեց թէ Աստուած ի՛նչպէս առաջ այցելութիւն ըրաւ, որպէս զի հեթանոսներէն ժողովուրդ մը առնէ իր անուանը համար։
Շմաւոն պատմեաց որպէս յառաջագոյն Աստուած այց արար առնուլ ժողովուրդ ի հեթանոսաց անուան իւրոյ:

15:14: Շմաւոն պատմեա՛ց որպէս յառաջագոյն Աստուած այց արար առնուլ ժողովո՛ւրդ ՚ի հեթանոսաց՝ անուան իւրոյ։
14. Շմաւոնը պատմեց, թէ ինչպէս Աստուած առաջուց հոգածութիւն ցոյց տուեց՝ հեթանոսներից իր անունով մի ժողովուրդ ունենալու համար:
14 Շմաւոն պատմեց թէ Աստուած ի՛նչպէս առաջ այցելութիւն ըրաւ, որպէս զի հեթանոսներէն ժողովուրդ մը առնէ իր անուանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: Симон изъяснил, как Бог первоначально призрел на язычников, чтобы составить из них народ во имя Свое.
15:14  συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῶ ὀνόματι αὐτοῦ.
15:14. Συμεὼν (A-Sumeon) ἐξηγήσατο ( it-led-out-unto ) καθὼς (down-as) πρῶτον (to-most-before) ὁ (the-one) θεὸς (a-Deity) ἐπεσκέψατο ( it-scouted-upon ) λαβεῖν (to-have-had-taken) ἐξ (out) ἐθνῶν (of-nations) λαὸν (to-a-people) τῷ (unto-the-one) ὀνόματι (unto-a-name) αὐτοῦ. (of-it)
15:14. Simeon narravit quemadmodum primum Deus visitavit sumere ex gentibus populum nomini suoSimon hath related how God first visited to take to the Gentiles, a people to his name.
14. Symeon hath rehearsed how first God did visit the Gentiles, to take out of them a people for his name.
15:14. Simon has explained in what manner God first visited, so as to take from the Gentiles a people to his name.
15:14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name:

14: Симон изъяснил, как Бог первоначально призрел на язычников, чтобы составить из них народ во имя Свое.
15:14  συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῶ ὀνόματι αὐτοῦ.
15:14. Simeon narravit quemadmodum primum Deus visitavit sumere ex gentibus populum nomini suo
Simon hath related how God first visited to take to the Gentiles, a people to his name.
15:14. Simon has explained in what manner God first visited, so as to take from the Gentiles a people to his name.
15:14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: "Бог... призрел на язычников, чтобы составить из них народ во Имя Свое". Мысль Иакова поражает своею необычною для того времени оригинальностью и смелостью: доселе народ еврейский рассматривался, как исключительно избранный народ Божий, в противоположность всем остальным, предоставленным от Бога ходить в путях своих. Св. Иаков теперь опровергает дальнейшее существование этой противоположности и устанавливает, что и из язычников уверовавшие призваны составить свой избранный Божий народ ничем не умаленный пред народом еврейским. Эту мысль св. Апостол подтверждает пророчествами, наиболее сильное из коих тут же приводит (Ам IX:11, 12). Мысль пророчества такова: Бог обещает восстановить падший дом Давида так, что он будет существовать не только над евреями, но и над всеми народами. Осуществление этого воссоздания царства Давида, с привлечением в него всех народов, и произошло во Христе и благодатном Царстве Его.
Adam Clarke: Commentary on the Bible - 1831
15:14: Simeon hath declared - It is remarkable that James does not give him even the title which he received from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground.
To take out of them a people for his name - To form among the Gentiles, as he had among the Jews, a people called by his name and devoted to his honor.
Albert Barnes: Notes on the Bible - 1834
15:14: Simeon - This is a Hebrew name. The Greek mode of writing it commonly was Simon. It was one of the names of Peter, Mat 4:18.
To take out of them a people - To choose from among the Gentries those who should be his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: Simeon: Pe2 1:1 *Gr.
declared: Act 15:7-9; Luk 1:68, Luk 1:78, Luk 2:31, Luk 2:32
to take: Isa 43:21, Isa 55:11-13; Rom 1:5, Rom 11:36; Pe1 2:9, Pe1 2:10
Geneva 1599
15:14 (7) Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
(7) James confirms the calling of the Gentiles out of the word of God, in this agreeing with Peter.
John Gill
15:14 Simeon hath declared how God at the first did visit the Gentiles,.... James begins with taking notice of Peter's speech, and agrees to it, and confirms it; for by Simeon is not meant, as some have thought, the Simeon that took Christ in his arms, Lk 2:25 who had been dead long ago; but Simon Peter, who had spoken before. Simon and Simeon are one and the same name; the former is only a contraction of the latter in the Syriac language; Simeon was his pure Hebrew name, and James speaking to an assembly of Hebrews, uses it; and observes, that he had given a very clear and distinct narrative, how God at the first preaching of the Gospel, quickly after the day of Pentecost, was pleased to look upon the Gentiles, and show favour to them, and visit them in a way of grace and mercy, by sending the Gospel to them, and his Spirit to make it effectual: this was a gracious visit; he came and looked upon them, quickened them, and spoke comfortably to them, and bestowed special favours upon them; the set time for such a visit being come: the Arabic version renders it, "how God first promised"; referring to the promises concerning the calling of the Gentiles, which James afterwards confirms by citing a passage out of the prophets to the same purpose: the Syriac version, "how God began to choose out of the Gentiles": that is, by calling them by his grace; and the Ethiopic version, "how God first had mercy on the Gentiles"; who before had not obtained mercy:
to take out of them a people for his name; for himself, for his own glory, to call upon his name, and to be called by his name, to bear his name, and support his Gospel, cause and interest: the distinguishing grace of God may be seen herein; it was grace to visit them, to look upon them, when for many hundreds of years he had overlooked them, he had taken no notice of them; and it was distinguishing grace to take some out of them, to be a special and peculiar people to himself; to separate them from the rest by his powerful and efficacious grace, and form them into a church state, that they might show forth his praise and glorify him.
John Wesley
15:14 Simon hath declared - James, the apostle of the Hebrews, calls Peter by his Hebrew name. To take out of them a people for his name - That is to believe in him, to be called by his name.
Robert Jamieson, A. R. Fausset and David Brown
15:14 Simeon--a Hebrew variation of Simon, as in 2Pet 1:1; (Greek), the Jewish and family name of Peter.
hath declared how God at the first--answering to Peter's own expression "a good while ago" (Acts 15:7).
did visit the Gentiles to take out of them--in the exercise of His adorable sovereignty.
a people for his name--the honor of his name, or for His glory.
15:1515:15: Եւ այնմ միաբանի՛ն բանք մարգարէիցն. որպէս եւ գրեալ է[2489]. [2489] Օրինակ մի. Միաբանին գիրք մարգար՛՛։
15. Եւ այդ բանում մարգարէների խօսքերը համընկնում են իրար, ինչպէս որ գրուած է.
15 Այս բանին համար մարգարէներուն խօսքերն ալ կը միաբանին, ինչպէս գրուած է.
Եւ այնմ միաբանին բանք մարգարէիցն որպէս եւ գրեալ է:

15:15: Եւ այնմ միաբանի՛ն բանք մարգարէիցն. որպէս եւ գրեալ է[2489].
[2489] Օրինակ մի. Միաբանին գիրք մարգար՛՛։
15. Եւ այդ բանում մարգարէների խօսքերը համընկնում են իրար, ինչպէս որ գրուած է.
15 Այս բանին համար մարգարէներուն խօսքերն ալ կը միաբանին, ինչպէս գրուած է.
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: И с сим согласны слова пророков, как написано:
15:15  καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται,
15:15. καὶ (And) τούτῳ (unto-the-one-this) συμφωνοῦσιν (they-sound-together-unto,"οἱ (the-ones) λόγοι (forthees) τῶν (of-the-ones) προφητῶν, (of-declarers-before,"καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed,"
15:15. et huic concordant verba prophetarum sicut scriptum estAnd to this agree the words of the prophets, as it is written:
15. And to this agree the words of the prophets; as it is written,
15:15. And the words of the Prophets are in agreement with this, just as it was written:
15:15. And to this agree the words of the prophets; as it is written,
And to this agree the words of the prophets; as it is written:

15: И с сим согласны слова пророков, как написано:
15:15  καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται,
15:15. et huic concordant verba prophetarum sicut scriptum est
And to this agree the words of the prophets, as it is written:
15:15. And the words of the Prophets are in agreement with this, just as it was written:
15:15. And to this agree the words of the prophets; as it is written,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:15: And to this agree the words of the prophets - Peter had asserted the fact of the conversion of the Gentiles; and James shows that that fact was the fulfillment of declarations made by the prophets.
Albert Barnes: Notes on the Bible - 1834
15:15: The words of the prophets - Amo 9:11-12. It was a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. The most powerful Rev_ivals of religion, and the most striking demonstrations of the divine presence, will be in accordance with the Bible, and should be tested by them. This habit was always manifested by the apostles and early Christians, and should be followed by Christians at all times. Unless a supposed work of grace accords with the Bible, and can be defended by it, it must be false, and should be opposed. Compare Isa 8:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: Act 13:47; Rom 15:8-12
John Gill
15:15 And to this agree the words of the prophets,.... In several of the prophecies of the Old Testament, which plainly speak of the calling of the Gentiles; though James thought it sufficient to produce only one instead of many:
as it is written; in Amos 9:11 and this is agreeably to the Jewish way of citing Scriptures, as Surenhusius observes; so it is said (q), in twenty four places the priests are called Levites, and this is one of them, Ezek 44:15 where only one place is mentioned, instead of the twenty four.
(q) T. Bab. Yebamot, fol. 86, 2. & Beracot, fol. 4. 1, 2.
John Wesley
15:15 To this agree - St. Peter had urged the plain fact, which St. James confirms by Scripture prophecy. The words of the prophets - One of whom is immediately cited.
Robert Jamieson, A. R. Fausset and David Brown
15:15 to this agree the words of the prophets--generally; but those of Amos (Amos 9:11) are specified (nearly as in the Septuagint version). The point of the passage lies in the predicted purpose of God, under the new economy, that "the heathen" or "Gentiles" should be "called by His name," or have "His name called upon them." By the "building again of the fallen tabernacle of David," or restoring its decayed splendor, is meant that only and glorious recovery which it was to experience under David's "son and Lord."
15:1615:16: Յետ այսորիկ դարձայց՝ եւ շինեցից զյարկսն Դաւթի, զանկեալն եւ զկործանեալն նորա վերստի՛ն շինեցից, եւ կանգնեցից զնա[2490]. [2490] Ոմանք. Զյարկն Դաւթի... եւ զկործանեալսն։
16. «Սրանից յետոյ կը վերադառնամ եւ կը շինեմ Դաւթի փուլ եկած տունը եւ նրա աւերակները վերստին կը շինեմ ու կը վերականգնեմ այն,
16 ‘Ասկէ ետեւ պիտի դառնամ ու Դաւիթին ինկած խորանը նորէն պիտի շինեմ եւ անոր կործանուած տեղերը նորէն պիտի շինեմ եւ կանգնեցնեմ զանիկա,
Յետ այսորիկ դարձայց եւ շինեցից զյարկն Դաւթի զանկեալն, եւ զկործանեալսն նորա վերստին շինեցից, եւ կանգնեցից զնա:

15:16: Յետ այսորիկ դարձայց՝ եւ շինեցից զյարկսն Դաւթի, զանկեալն եւ զկործանեալն նորա վերստի՛ն շինեցից, եւ կանգնեցից զնա[2490].
[2490] Ոմանք. Զյարկն Դաւթի... եւ զկործանեալսն։
16. «Սրանից յետոյ կը վերադառնամ եւ կը շինեմ Դաւթի փուլ եկած տունը եւ նրա աւերակները վերստին կը շինեմ ու կը վերականգնեմ այն,
16 ‘Ասկէ ետեւ պիտի դառնամ ու Դաւիթին ինկած խորանը նորէն պիտի շինեմ եւ անոր կործանուած տեղերը նորէն պիտի շինեմ եւ կանգնեցնեմ զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: Потом обращусь и воссоздам скинию Давидову падшую, и то, что в ней разрушено, воссоздам, и исправлю ее,
15:16  μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν δαυὶδ τὴν πεπτωκυῖαν, καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,
15:16. Μετὰ ( With ) ταῦτα ( to-the-ones-these ) ἀναστρέψω ( I-shall-beturn-up ) καὶ ( and ) ἀνοικοδομήσω ( I-shall-house-build-up-unto ) τὴν ( to-the-one ) σκηνὴν ( to-a-tenting ) Δαυεὶδ ( of-a-David ) τὴν ( to-the-one ) πεπτωκυῖαν ( to-having-had-come-to-fall ) καὶ ( and ) τὰ ( to-the-ones ) κατεστραμμένα ( to-having-had-come-to-be-beturned-down ) αὐτῆς ( of-it ) ἀνοικοδομήσω ( I-shall-house-build-up-unto ) καὶ ( and ) ἀνορθώσω ( I-shall-en-straightly-jut-up ) αὐτήν , ( to-it ,"
15:16. post haec revertar et aedificabo tabernaculum David quod decidit et diruta eius reaedificabo et erigam illudAfter these things I will return and will rebuild the tabernacle of David, which is fallen down: and the ruins thereof I will rebuild. And I will set it up:
16. After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up:
15:16. ‘After these things, I will return, and I will rebuild the tabernacle of David, which has fallen down. And I will rebuild its ruins, and I will raise it up,
15:16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

16: Потом обращусь и воссоздам скинию Давидову падшую, и то, что в ней разрушено, воссоздам, и исправлю ее,
15:16  μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν δαυὶδ τὴν πεπτωκυῖαν, καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν,
15:16. post haec revertar et aedificabo tabernaculum David quod decidit et diruta eius reaedificabo et erigam illud
After these things I will return and will rebuild the tabernacle of David, which is fallen down: and the ruins thereof I will rebuild. And I will set it up:
15:16. ‘After these things, I will return, and I will rebuild the tabernacle of David, which has fallen down. And I will rebuild its ruins, and I will raise it up,
15:16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:16: After this I will return, and will build again, etc. - These two verses, 16th and 17th, are quoted from Amo 9:11, Amo 9:12, nearly as they now stand in the best editions of the Septuagint, and evidently taken from that version, which differs considerably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the Church of God, it is evident the Jews must have understood them in that sense, otherwise they would have immediately disputed his application of them to the subject in question, and have rejected his conclusion by denying the premises. But that the words were thus understood by the ancient Jews, we have their own testimony. In Sanhedr. fol. 69, we have these remarkable words: "Rabbi Nachman said to Rabbi Isaac, 'Whence art thou taught when Bar Naphli will come?' He saith unto him, 'Who is this Bar Naphli?' The other replied, 'He is the Messiah.' 'Dost thou then call the Messiah Bar Naphli?' 'Yes,' said he, 'for it is written, In that day I will build again the tabernacle of David, הנפלת Hanopheleth, which is falling down.'" This is evidently a quotation from Amo 9:11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
15:16: After this - This quotation is not made literally either from the Hebrew or the Septuagint, which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint, but in the 16th the general sense only of the passage is retained. The main point of the quotation, as made by James, was to show that, according to the prophets, it was contemplated that the Gentiles should be introduced to the privileges of the children of God; and on this point the passage has a direct bearing. The prophet Amos Amo 9:8-10 had described the calamities which would come upon the nation of the Jews by their being scattered and driven away. This implied that the city of Jerusalem, the temple, and the walls of the city would be destroyed. But after that (Heb: "on that day," Amo 9:11, that is, the day when he should Rev_isit them and recover them) he would restore them to their former privileges - would rebuild their temple, their city, and their walls, Amo 9:11. And not only so, not only would the blessing descend on the Jews, but it would also be extended to others. The "remnant of Edom," "the pagan upon whom" his "name would be called" Amo 9:12, would also partake of the mercy of God, and be subject to the Jewish people, and a time of general prosperity and of permanent blessings would follow, Amo 9:13-15. James understands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the passage Amo 9:12 is rendered in the Septuagint. See ver. 17.
I will return - When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. His returning, therefore, is an image of their restoration to his favor and to prosperity. This is not, however, in the Hebrew, in Amo 9:11.
I will build again - In the calamities that would come upon the nation Amo 9:8, it is implied that the temple and the city would be destroyed. To build them again would be a proof of his returning favor.
The tabernacle of David - The tent of David. Here it means the house or royal residence of David and the kings of Israel. That is, he would restore them to their former glory and splendor as his people. The reference here is not to the temple, which was the work of Solomon, but to the magnificence and splendor of the dwelling-place of David; that is, to the full enjoyment of their former high privileges and blessings.
Which is fallen down - Which would be destroyed by the King of Babylon, and by the long neglect and decay resulting from their being carried to a distant land,
The ruins thereof - Heb. "close up the breaches thereof." That is, it would be restored to its former prosperity and magnificence; an emblem of the favor of God, and of the spiritual blessings that would in future times descend on the Jewish people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: this: Amo 9:11, Amo 9:12
build again the tabernacle: Sa2 7:11-16; Kg1 12:16; Psa 89:35-49; Isa 9:6, Isa 9:7; Jer 33:24-26; Eze 17:22-24; Zac 13:8; Mat 1:20-25; Luk 1:31-33, Luk 1:69, Luk 1:70
John Gill
15:16 After this I will return,.... That is, after the Lord had destroyed the sinful kingdom from off the face of the earth, and had sifted the house of Israel among all nations, and the sinners of his people were slain with the sword; after all this he promises to return and show favour to them: this is the sense of the prophet which James gives; for these words are not at length in Amos; there it is only said, "in that day"; upon which Jarchi's note is,
"after all these things shall have come upon them, that day shall come which is appointed for redemption;''
which well agrees with James here, and the manner in which he introduces this passage:
and will build again the tabernacle of David, that is fallen down: that is, as the Jewish (r) writers themselves interpret it, the kingdom of the house of David, though in a temporal sense, which was now in a most ruinous condition; the sceptre was departed from Judah; all; power and authority were falling off apace from the Jews, into the hands of the Romans; David's family were quite sunk, and almost gone, and had no share at all in the civil government; Jesus, who was descended from him, and was of the blood royal, and right heir to his throne, was born of a poor virgin; and his supposed father was a carpenter; and he himself the King of the Jews, was crucified by them; yet notwithstanding all this, David's tabernacle was to be rebuilt, and his kingdom to be restored by the Messiah, but in a spiritual way; for the tabernacle of David designs the spiritual kingdom or church of Christ, who is here called David, as in Ezek 34:23 and of whom David was an eminent type: and the church may be called a tabernacle, being in the present state of things, as to its place, uncertain and moveable, though ere long it will be a tabernacle that will not be taken down, Is 33:20 and Christ's tabernacle, being of his building, and where he dwells and keeps his court, as King of saints; see Is 16:5 and which was in a fallen ruinous condition when he came on earth, through the corrupt principles of the Pharisees and Sadducees, the bigotry and superstition of the one, and the deism of the other; and through the great decay of spiritual worship and powerful godliness, and the bad lives of professors, and the small number of truly godly persons: the Jews (s) themselves refer this prophecy to the times of the Messiah, yea, one of the names by which they call the Messiah is taken from hence (t): it is asked,
"who is Bar Naphli? it is replied, the Messiah; the Messiah is called Bar Naphli (the son fallen, or of the fallen); is it not written, "in that day I will raise up the tabernacle of David that is fallen down?"''
one of their own commentators (u) on this text, has this note,
"if we interpret this of the Messiah, the matter is clear:''
but then this must be understood in a spiritual sense, for Christ's kingdom is not a worldly one; the raising up and rebuilding of this tabernacle, must design the reviving of true religion, the doctrine and practice of it, the enlargement of the church of God, by the conversion both of Jews and Gentiles:
and I will build again the ruins thereof, and I will set it up; which has been done by breaking down the middle wall of partition between Jews and Gentiles, and letting in the latter into the Gospel church with the former, whereby it grows up to be an holy temple in the Lord; see Is 54:2 and to this sense the Jews themselves (w) interpret it;
"the holy blessed God will raise up the tabernacle of David that is fallen, as it is said, Amos 9:11 in that day I will raise up the tabernacle of David; for all the world shall be , "one bundle"; as it is said, Zeph 3:9''
(r) Targum, Jarchi & Kimchi in loc. (s) Zohar in Gen. fol. 53. 2. & in Exod. fol. 4. 2. & 96. 2. (t) T. Bab. Sanhedrin, fol. 96. 2. (u) Aben Ezra in Amos ix. 11. (w) Bereshit Rabba, sect. 88. fol. 76. 4.
John Wesley
15:16 After this - After the Jewish dispensation expires. I will build again the fallen tabernacle of David - By raising from his seed the Christ, who shall build on the ruins of his fallen tabernacle a spiritual and eternal kingdom. Amos 9:11.
15:1715:17: որպէս զի խնդրեսցեն մնացորդք մարդկան զՏէր. եւ ամենայն հեթանոսք յորոց վերայ կոչեցեա՛լ է անուն իմ, ասէ Տէր. որ առնէ զայս ամենայն[2491]. [2491] Ոմանք. Յորոյ վերայ կո՛՛։
17. որպէսզի Տիրոջը փնտռեն մնացած մարդիկ, ինչպէս եւ բոլոր հեթանոսները, որոնց վրայ դրուած է իմ անունը», - ասում է Տէրը, նա, որ անում է այս բոլորը:
17 Որպէս զի մնացած մարդիկը Տէրը փնտռեն եւ բոլոր հեթանոսները՝ որոնց վրայ իմ անունս կոչուած է, կ’ըսէ Տէրը, որ այս ամէն բաները կ’ընէ։
որպէս զի խնդրեսցեն մնացորդք մարդկան զՏէր, եւ ամենայն հեթանոսք յորոց վերայ կոչեցեալ է անուն իմ, ասէ Տէր, որ առնէ զայս ամենայն:

15:17: որպէս զի խնդրեսցեն մնացորդք մարդկան զՏէր. եւ ամենայն հեթանոսք յորոց վերայ կոչեցեա՛լ է անուն իմ, ասէ Տէր. որ առնէ զայս ամենայն[2491].
[2491] Ոմանք. Յորոյ վերայ կո՛՛։
17. որպէսզի Տիրոջը փնտռեն մնացած մարդիկ, ինչպէս եւ բոլոր հեթանոսները, որոնց վրայ դրուած է իմ անունը», - ասում է Տէրը, նա, որ անում է այս բոլորը:
17 Որպէս զի մնացած մարդիկը Տէրը փնտռեն եւ բոլոր հեթանոսները՝ որոնց վրայ իմ անունս կոչուած է, կ’ըսէ Տէրը, որ այս ամէն բաները կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: чтобы взыскали Господа прочие человеки и все народы, между которыми возвестится имя Мое, говорит Господь, творящий все сие.
15:17  ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ποιῶν ταῦτα
15:17. ὅπως ( unto-which-whither ) ἂν ( ever ) ἐκζητήσωσιν ( they-might-have-sought-out-unto ," οἱ ( the-ones ) κατάλοιποι ( remaindered-down ) τῶν ( of-the-ones ) ἀνθρώπων ( of-mankinds ," τὸν ( to-the-one ) κύριον , ( to-Authority-belonged ," καὶ ( and ) πάντα ( all ) τὰ ( the-ones ) ἔθνη ( nations ) ἐφ' ( upon ) οὓς ( to-which ) ἐπικέκληται ( it-had-come-to-be-called-upon-unto ) τὸ ( the-one ) ὄνομά ( a-name ) μου ( of-me ) ἐπ' ( upon ) αὐτούς , ( to-them ," λέγει ( it-fortheth ," Κύριος ( Authority-belonged ," ποιῶν ( doing-unto ) ταῦτα ( to-the-ones-these )
15:17. ut requirant ceteri hominum Dominum et omnes gentes super quas invocatum est nomen meum dicit Dominus faciens haecThat the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.
17. That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,
15:17. so that the rest of men may seek the Lord, along with all the nations over whom my name has been invoked, says the Lord, who does these things.’
15:17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things:

17: чтобы взыскали Господа прочие человеки и все народы, между которыми возвестится имя Мое, говорит Господь, творящий все сие.
15:17  ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ποιῶν ταῦτα
15:17. ut requirant ceteri hominum Dominum et omnes gentes super quas invocatum est nomen meum dicit Dominus faciens haec
That the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.
15:17. so that the rest of men may seek the Lord, along with all the nations over whom my name has been invoked, says the Lord, who does these things.’
15:17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: "Говорит Господь, творящий все сие..." Тот самый Господь, который предвещал происходящее, за много лет пред тем, устами пророка, Он и говорит теперь все это, как предопределение вечного своего Совета (ср. Злат. ).
Adam Clarke: Commentary on the Bible - 1831
15:17: That the residue of men might seek - Instead of this, the Hebrew has, That they may possess the remnant of Edom. Now it is evident that, in the copy from which the Seventy translated, they found ידרשו yidreshu, they might seek, instead of יירשו yireshu, they may possess, where the whole difference between the two words is the change of the י yod for a ד daleth, which might be easily done; and they found אדם adam, man, or men, instead of אדום Edom, the Idumeans, which differs from the other only by the insertion of ו vau between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septuagint, Arabic, and St. James agree. It shows, however, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint version was quoted in preference to the Hebrew text; or, what is tantamount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the Gospel by bringing this venerable version into general credit and use; which was to be the means of conveying the truths of Christianity to the whole Gentile world. How precious should this august and most important version be to every Christian, and especially to every Christian minister! A version, without which no man ever did or ever can critically understand the New Testament. And I may add that, without the assistance afforded by this version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in translating the Old Testament into Latin; and how much all the modern versions owe to St. Jerome's Vulgate, which owes so much to the Septuagint, most Biblical scholars know.
Albert Barnes: Notes on the Bible - 1834
15:17: That the residue of men - This verse is quoted literally from the Septuagint, and differs in some respects from the Hebrew. The phrase, "the residue of men," here is evidently understood, both by the Septuagint and by James, as referring to others than Jews, to the Gentiles the rest of the world - implying that many of them would be admitted to the friendship and favor of God. The Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The Septuagint, instead of the Hebrew וירשׁו w-y-r-sh-w, shall inherit, read ודרשׁו w-d-r-sh-w, shall seek of thee; and instead of אדום 'd-w-m, Edom, they read אדם '̇̀̇ d-m, man, or mankind; that is, people. Why this variation occurred cannot be explained; but the sense is not materially different. In the Hebrew the word "Edom" has undoubted reference to another nation than the Jewish nation; and the expression means that, in the great prosperity of the Jews after their return, they would extend the influence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God.
And all the Gentiles - Heb. all the pagan; that is, all who were not Jews. This was a clear prediction that other nations were to be favored with the true religion, and that without any mention of their conforming to the rites of the Jewish people.
Upon whom my name is called - Who are called by my name, or who are regarded as my people.
Who doeth all these things - That is, who will certainly accomplish this in its time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: the residue: Gen 22:18, Gen 49:10; Psa 22:26, Psa 22:27, Psa 67:1-3, Psa 72:17-19; Isa 2:2, Isa 2:3, Isa 11:10; Isa 19:23-25, Isa 24:15, Isa 24:16, Isa 49:6, Isa 49:7, Isa 66:18-21; Jer 16:19; Hos 2:23; Joe 2:32; Mic 4:1, Mic 4:2, Mic 5:7; Zac 2:11, Zac 8:20-23; Mal 1:11
the Gentiles: Gen 48:16; Num 6:27; Isa 43:7, Isa 65:1
who: Num 24:23; Isa 45:7, Isa 45:8; Dan 4:35
John Gill
15:17 That the residue of men might seek after the Lord,.... The rebuilder and proprietor of this tabernacle, and who dwells in it; that is, attend his worship, pray unto him, and seek unto him for life and salvation: in Amos these are called, "the remnant of Edom": and design the remnant according to the election of grace among the Gentiles; the Jews generally call all other nations, and especially the Roman empire, Edom:
and all the Gentiles upon whom my name is called; for God is the God of the whole earth, of the Gentiles as well as of the Jews; and his Gospel was now spread among them, and many of them were converted and called Christians, and the children and people of God: the Jews (x) understand this of the people of Israel, who are called by the name of the Lord, or on whom his name is called; and some think the words are to be transposed (y) thus,
"that Israel on whom my name is called might possess the remnant of Edom, and all the people;''
and is true of their possessing or enjoying them in a Gospel church state:
saith the Lord, who doth all these things; raises up the tabernacle of David, revives the interest of religion, resettles the church, and increases it, calls and converts the Gentiles, causes them to seek after the Lord, and unites them in one church state with the Jews; the word "all" is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions, and is not in Amos.
(x) Targum in Amos ix. 12. (y) Kimchi & Aben Ezra in ib.
John Wesley
15:17 The Gentiles on whom my name is called - That is, who are called by my name; who are my people.
15:1815:18: յայտնի՛ է ՚ի յաւիտեանցն[2492]։ [2492] Աստանօր գրչագիրք մեր այլ եւ այլ կերպիւ ունին զբանս. բազումք ըստ մերումս. բայց առանց բայի՝ դնելով այսպէս. Զայս ամենայն յայտնի ՚ի յաւիտենից. կամ՝ Զայս ամենայն յայտնի յաւիտեանս։ Իսկ երկու ՚ի նորագոյն օրինակաց՝ հպագոյն այժմեան բնագրի Յունաց՝ յաւելուածով դնեն ըստ այսմ եղանակի. Զայս ամենայն. յայտնի է ՚ի յաւիտեանցն. եւ Տեառն է ամենայն գործք իւր։ Ըստ որում եւս Ոսկան ՚ի Լատինականէն առեալ ունի. ՚Ի յաւիտեանցն է Տեառն գործ իւր։
18. Ի յաւիտենից յայտնի են Տիրոջը իր բոլոր գործերը:
18 Յայտնի են Աստուծոյ* իր բոլոր գործերը աշխարհի սկիզբէն ի վեր’։
յայտնի [65]է ի յաւիտեանցն:

15:18: յայտնի՛ է ՚ի յաւիտեանցն[2492]։
[2492] Աստանօր գրչագիրք մեր այլ եւ այլ կերպիւ ունին զբանս. բազումք ըստ մերումս. բայց առանց բայի՝ դնելով այսպէս. Զայս ամենայն յայտնի ՚ի յաւիտենից. կամ՝ Զայս ամենայն յայտնի յաւիտեանս։ Իսկ երկու ՚ի նորագոյն օրինակաց՝ հպագոյն այժմեան բնագրի Յունաց՝ յաւելուածով դնեն ըստ այսմ եղանակի. Զայս ամենայն. յայտնի է ՚ի յաւիտեանցն. եւ Տեառն է ամենայն գործք իւր։ Ըստ որում եւս Ոսկան ՚ի Լատինականէն առեալ ունի. ՚Ի յաւիտեանցն է Տեառն գործ իւր։
18. Ի յաւիտենից յայտնի են Տիրոջը իր բոլոր գործերը:
18 Յայտնի են Աստուծոյ* իր բոլոր գործերը աշխարհի սկիզբէն ի վեր’։
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: Ведомы Богу от вечности все дела Его.
15:18  γνωστὰ ἀπ᾽ αἰῶνος.
15:18. γνωστὰ ( to-acquaintable ) ἀπ' ( off ) αἰῶνος . ( of-an-age )
15:18. notum a saeculo est Domino opus suumTo the Lord was his own work known from the beginning of the world.
18. Saith the Lord, who maketh these things known from the beginning of the world.
15:18. To the Lord, his own work has been known from eternity.
15:18. Known unto God are all his works from the beginning of the world.
Known unto God are all his works from the beginning of the world:

18: Ведомы Богу от вечности все дела Его.
15:18  γνωστὰ ἀπ᾽ αἰῶνος.
15:18. notum a saeculo est Domino opus suum
To the Lord was his own work known from the beginning of the world.
18. Saith the Lord, who maketh these things known from the beginning of the world.
15:18. To the Lord, his own work has been known from eternity.
15:18. Known unto God are all his works from the beginning of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:18: Known unto God are all his works from the beginning - As if he had said, This is not a new counsel of God: he had purposed, from the time he called the Israelites, to make the Gentiles partakers of the same grace and mercy; and ultimately to destroy those rites and ceremonies which separated them from each other. He therefore has sent the Gospel of his Son, proclaiming equally peace to him that is afar off, the Gentiles, and to him that is nigh, the Jews.
The whole of this verse is very dubious: the principal part of it is omitted by the most ancient MSS., and Griesbach has left γνωϚα απ' αιωνος doubtful, and has thrown εϚι τῳ Θεῳ παντα τα εργα αὑτου out of the text. Of the former clause, Professor White, in his Crisews, says, "forsitan delenda," "probably these words should be blotted out." And of the latter clause he says, "certissime delenda," "most assuredly these should be blotted out." Supposing the whole to be genuine, critics have labored to find out the sense. Some very learned men, and particularly Schleusner, contend that the word γνωϚα, from γινωσκειν, to know, should be understood here in the same sense in which ידא yada is in many parts of the Old Testament, which not only signifies to know, but to approve, love, etc. They therefore would translate the passage thus: All the works of God are ever dear unto him. And, if so, consequently we might naturally expect him to be merciful to the Gentiles, as well as to the Jews; and the evidence now afforded of the conversion of the Gentiles is an additional proof that all God's works are equally dear to him.
Albert Barnes: Notes on the Bible - 1834
15:18: Known unto God ... - See the notes on Act 1:24. The meaning of this verse, in this connection, is this. God sees everything future; he knows what he will accomplish; he has a plan; all his works are so arranged in his mind that he sees everything distinctly and clearly. As he foretold these, it was a part of his plan; and as it was a part of his plan long since foretold, it should not be opposed and resisted by us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: Act 17:26; Num 23:19; Isa 41:22, Isa 41:23, Isa 44:7, Isa 46:9, Isa 46:10; Mat 13:35, Mat 25:34; Eph 1:4, Eph 1:11, Eph 3:9; Th2 2:13; Pe1 1:20; Rev 13:8, Rev 17:8
Geneva 1599
15:18 (h) Known unto God are all his works from the beginning of the world.
(h) And therefore nothing comes to pass by chance, but only by God's appointment.
John Gill
15:18 Known unto God are all his works,.... These are the words of James, and not of Amos; all the things which God does in the church and in the world, they were all foreknown and predetermined by him: from the beginning of the world; or from eternity; even all his works of creation, providence and grace: the Alexandrian copy, and Beza's most ancient copy, and the Vulgate Latin version, read in the singular number, "his work"; the work of the conversion of the Gentiles; this was fixed and resolved on by God in eternity; he knew it would be, because he had determined it should be; and accordingly he foretold it, and spoke of it in various periods of time before it came to pass; and therefore it should not be looked upon as some new and strange thing, that was never known, spoken or heard of: and this holds true of every other work of God, and agrees with what the Jews sometimes say (z), that
"every work which is renewed in the world, the holy blessed God has commanded (or ordered) it from the day the world was created.''
(z) Zohar in Exod. fol. 78. 2. Vid. ib. in Lev. fol. 25. 4.
John Wesley
15:18 Known unto God are all his works from eternity - Which the apostle infers from the prophecy itself, and the accomplishment of it. And this conversion of the Gentiles being known to him from eternity, we ought not to think a new or strange thing. It is observable, he does not speak of God's works in the natural world, (which had been nothing to his present purpose,) but of his dealing with the children of men. Now he could not know these, without knowing the characters and actions of particular persons, on a correspondence with which the wisdom and goodness of his providential dispensations is founded. For instance, he could not know how he would deal with heathen idolaters (whom he was now calling into his Church) without knowing there would be heathen idolaters: and yet this was a thing purely contingent, a thing as dependent on the freedom of the human mind, as any we can imagine. This text, therefore, among a thousand more, is an unanswerable proof, that God foreknows future contingencies, though there are difficulties relating hereto which men cannot solve.
Robert Jamieson, A. R. Fausset and David Brown
15:18 Known unto God are all his works from the beginning--He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.
15:1915:19: Վասն որոյ եւ ես իրաւո՛ւնս համարիմ, մի՛ նեղել զայնոսիկ՝ ոյք ՚ի հեթանոսացն դառնան առ Աստուած[2493]։ [2493] Ոմանք. Զայնոսիկ որ ՚ի։
19. Դրա համար ես էլ ինձ իրաւունք եմ վերապահում չնեղել նրանց, ովքեր հեթանոսներից դառնում են Աստծուն,
19 Ասոր համար ես յարմար կը դատեմ նեղութիւն չտալ անոնց, որոնք հեթանոսներէն Աստուծոյ կը դառնան.
Վասն որոյ եւ ես իրաւունս համարիմ մի՛ նեղել զայնոսիկ ոյք ի հեթանոսացն դառնան առ Աստուած:

15:19: Վասն որոյ եւ ես իրաւո՛ւնս համարիմ, մի՛ նեղել զայնոսիկ՝ ոյք ՚ի հեթանոսացն դառնան առ Աստուած[2493]։
[2493] Ոմանք. Զայնոսիկ որ ՚ի։
19. Դրա համար ես էլ ինձ իրաւունք եմ վերապահում չնեղել նրանց, ովքեր հեթանոսներից դառնում են Աստծուն,
19 Ասոր համար ես յարմար կը դատեմ նեղութիւն չտալ անոնց, որոնք հեթանոսներէն Աստուծոյ կը դառնան.
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: Посему я полагаю не затруднять обращающихся к Богу из язычников,
15:19  διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
15:19. διὸ (Through-which) ἐγὼ (I) κρίνω (I-separate) μὴ (lest) παρενοχλεῖν (to-crowd-in-beside-unto) τοῖς (unto-the-ones) ἀπὸ (off) τῶν (of-the-ones) ἐθνῶν (of-nations) ἐπιστρέφουσιν ( unto-beturning-upon ) ἐπὶ (upon) τὸν (to-the-one) θεόν, (to-a-Deity,"
15:19. propter quod ego iudico non inquietari eos qui ex gentibus convertuntur ad DeumFor which cause, judge that they who from among the Gentiles are converted to God are not to be disquieted:
19. Wherefore my judgment is, that we trouble not them which from among the Gentiles turn to God;
15:19. Because of this, I judge that those who were converted to God from among the Gentiles are not to be disturbed,
15:19. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

19: Посему я полагаю не затруднять обращающихся к Богу из язычников,
15:19  διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν,
15:19. propter quod ego iudico non inquietari eos qui ex gentibus convertuntur ad Deum
For which cause, judge that they who from among the Gentiles are converted to God are not to be disquieted:
15:19. Because of this, I judge that those who were converted to God from among the Gentiles are not to be disturbed,
15:19. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Посему я полагаю...", т. е. по толкованию Златоуста и Феофилакта - "со властью говорю, что это так..." Отвергая обязательность закона Моисеева для верующих во Христа, мудрый предстоятель церкви Иерусалимской, ради умиротворения страстей, находит все же необходимым предложить обращающимся из язычников воздерживаться от некоторых вещей, не согласных с духом закона Моисеева (Исх XXXIV:15) и противных духу закона христианского.
Adam Clarke: Commentary on the Bible - 1831
15:19: Wherefore my sentence is - Διο εγω κρινω, Wherefore I judge. There is an authority here that does not appear in the speech of St. Peter; and this authority was felt and bowed to by all the council; and the decree proposed by St. James adopted.
Albert Barnes: Notes on the Bible - 1834
15:19: My sentence - Greek: I judge κρίνω krinō that is, I give my opinion. It is the usual language in which a judge delivers his opinion; but it does not imply here that James assumed authority to settle the case, but merely that he gave his opinion, or counsel.
That we trouble not them - That we do not molest, disturb, or oppress them by imposing on them unnecessary fires and ceremonies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: that: Act 15:10, Act 15:24, Act 15:28; Gal 1:7-10, Gal 2:4, Gal 5:11, Gal 5:12
turned: Act 26:20; Isa 55:7; Hos 14:2; Th1 1:9
Geneva 1599
15:19 (8) Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
(8) In indifferent matters, we may be patient with the weakness of our brethren with the end in view that they may have time to be instructed.
John Gill
15:19 Wherefore my sentence is,.... Opinion or judgment in this case, or what he reckoned most advisable to be done; for he did not impose his sense upon the whole body, but proposed it to them:
that we trouble not them; by obliging them to be circumcised, which would have been very afflicting and disturbing to them; not only because of the corporeal pain produced by circumcision, but because of the bondage their minds would be brought into, and they become subject to the whole law, and all its burdensome rites and ceremonies:
which from among the Gentiles are turned to God; the one true and living God, Father, Son, and Spirit, and from idols, and the worshipping of them.
Robert Jamieson, A. R. Fausset and David Brown
15:19 Wherefore, my sentence--or "judgment."
is, that we trouble not--with Jewish obligations.
them which from among the Gentiles are turned to God--rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.
15:2015:20: Այլ տալ թո՛ւղթս առ նոսա, խորշե՛լ ՚ի կերակրոց կռոց, եւ ՚ի պոռնկութենէ, եւ ՚ի մեռելոտւո՛յ եւ յարենէ[2494]։ [2494] Ոմանք. Տալ թուղթ առ։
20. այլ գրել նրանց, որ խորշեն կուռքերին զոհուած կերակուրներից եւ պոռնկութիւնից[30], խեղդամահ արուած կենդանիներից եւ արիւնից.[30] Լաւագոյն յուն. բն. ունեն որ խորշեն անպարկեշտութիւնից, խեղդամահ արուածից եւ արիւնից:
20 Հապա թուղթ մը գրել անոնց՝ որ ետ կենան կուռքերու պղծութիւններէն եւ պոռնկութենէ ու խեղդուածէ եւ արիւնէ։
Այլ տալ թուղթս առ նոսա խորշել ի կերակրոց կռոց եւ ի պոռնկութենէ եւ ի մեռելոտւոյ եւ յարենէ:

15:20: Այլ տալ թո՛ւղթս առ նոսա, խորշե՛լ ՚ի կերակրոց կռոց, եւ ՚ի պոռնկութենէ, եւ ՚ի մեռելոտւո՛յ եւ յարենէ[2494]։
[2494] Ոմանք. Տալ թուղթ առ։
20. այլ գրել նրանց, որ խորշեն կուռքերին զոհուած կերակուրներից եւ պոռնկութիւնից[30], խեղդամահ արուած կենդանիներից եւ արիւնից.
[30] Լաւագոյն յուն. բն. ունեն որ խորշեն անպարկեշտութիւնից, խեղդամահ արուածից եւ արիւնից:
20 Հապա թուղթ մը գրել անոնց՝ որ ետ կենան կուռքերու պղծութիւններէն եւ պոռնկութենէ ու խեղդուածէ եւ արիւնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: а написать им, чтобы они воздерживались от оскверненного идолами, от блуда, удавленины и крови, и чтобы не делали другим того, чего не хотят себе.
15:20  ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος·
15:20. ἀλλὰ (other) ἐπιστεῖλαι (to-have-set-upon) αὐτοῖς (unto-them) τοῦ (of-the-one) ἀπέχεσθαι ( to-hold-off ) τῶν (of-the-ones) ἀλισγημάτων (of-pollutings-to) τῶν (of-the-ones) εἰδώλων (of-images) καὶ (and) τῆς (of-the-one) πορνείας (of-a-harloting-of) καὶ (and) πνικτοῦ (of-choked) καὶ (and) τοῦ (of-the-one) αἵματος: (of-a-blood)
15:20. sed scribere ad eos ut abstineant se a contaminationibus simulacrorum et fornicatione et suffocatis et sanguineBut that we write unto them, that they refrain themselves from the pollutions of idols and from fornication and from things strangled and from blood.
20. but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.
15:20. but instead that we write to them, that they should keep themselves from the defilement of idols, and from fornication, and from whatever has been suffocated, and from blood.
15:20. But that we write unto them, that they abstain from pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood.
But that we write unto them, that they abstain from pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood:

20: а написать им, чтобы они воздерживались от оскверненного идолами, от блуда, удавленины и крови, и чтобы не делали другим того, чего не хотят себе.
15:20  ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος·
15:20. sed scribere ad eos ut abstineant se a contaminationibus simulacrorum et fornicatione et suffocatis et sanguine
But that we write unto them, that they refrain themselves from the pollutions of idols and from fornication and from things strangled and from blood.
15:20. but instead that we write to them, that they should keep themselves from the defilement of idols, and from fornication, and from whatever has been suffocated, and from blood.
15:20. But that we write unto them, that they abstain from pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "От оскверненного идолами...", т. е. от мяса идоложертвенного (ср. 29: ст. ), мяса языческих жертв, которое могло предлагаться или в домах язычников, или в продаже на рынках, или же, наконец, на пиршествах языческих (ср. 1Кор.VIII).

"От блуда..." - одного из самых распространенных языческих пороков, противного одинаково закону Моисееву и христианскому (1Кор.VI:13-18).

"От удавленины..." - животного, удавленного, без выпущения из него крови, что воспрещено Моисеем (в Лев XVII:13-14; Втор XII:16, 23).

"От крови" - от употребления ее в пищу (Лев III:17; VII:26; XVII:10; XIX:26; Втор XII:16, 23; XV:23). Законы Моисеевы о сем были так строги, что виновные в употреблении крови животных и удавленины предавались истреблению из народа, кто бы ни был виновный - природный еврей или пришелец (Лев XVII:10-14). Невоздержание от всего этого обращающихся в христианство язычников вызывало бы в евреях крайнее отвращение к ним и подавало бы немало поводов к смущениям, соблазнам и всяким неустройствам. "Хотя это касается предметов телесных, но необходимо воздерживаться от них, потому что они производили великое зло" (Злат., ср. Феофил. ).

"Чтобы не делали другим того, чего себе не хотят..." Это изречение, основанное на изречении самого Господа (Мф VII:12; Лк VI:31), находится лишь в немногих древних рукописях и в этом месте, и в ст. 29. А в дальнейшем месте (XXI:25), где Иаков и пресвитеры иерусалимские напоминают о постановлении собора Павлу, означенное изречение совсем не упоминается. И св. Златоуст не приводит его.
Adam Clarke: Commentary on the Bible - 1831
15:20: But that we write unto them - Four things are prohibited in this decree:
1. Pollutions of idols;
2. fornication;
3. things strangled;
4. blood.
By the first, Pollutions of Idols, or, as it is in Act 15:25, meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals.
By the second, Fornication, all uncleanness of every kind was prohibited; for πορνεια not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others.
By the third, Things Strangled, we are to understand the flesh of those animals which were strangled for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy.
By the fourth, Blood, we are to understand, not only the thing itself, for the reasons which I have assigned in the note on Gen 9:4, and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, etc., as some of the ancient fathers have understood it.
Instead of του αἱματος, blood, some have conjectured that we should read χοιρειας, swine's flesh; for they cannot see, first, that there can be any harm in eating of blood; and, secondly, that, as the other three things neither have nor can have any moral evil in them, it would seem strange that they should be coupled with a thing which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add that this χοιρειας, which is the critical emendation of Dr. Bentley, is not supported by one MS. or version in existence.
At the close of this verse, the Codex Bezae, and several others, add a fifth thing, And not to do to others what they would not have done to themselves. Though this is a very ancient reading, it does not appear to be genuine.
Albert Barnes: Notes on the Bible - 1834
15:20: That we write unto them - Expressing our judgment, or our views of the case.
That they abstain - That they refrain from these things, or wholly avoid them.
Pollutions of idols - The word rendered "pollutions" means any kind of "defilement." But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. See Act 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, Co1 10:25-29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous Worship where it had been offered. See this subject discussed at length in Co1 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices of idols in their feasts might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that the Christians at Antioch be recommended to abstain from this. To partake of that food might not be morally wrong Co1 8:4, but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it.
And from fornication - The word used here πορνεία porneia is applicable to "all illicit sexual intercourse," and may refer to adultery, incest, or licentiousness in any form. There has been much diversity of opinion in regard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law has been introduced amidst the violations of the ceremonial law, and the question is naturally asked whether this was a sin about which there could be any debate between the Jewish and Gentile converts? Were there any who would practice it, or plead that it was lawful? If not, why is it prohibited here? Various explanations of this have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit sexual intercourse of the sexes of any kind, is undoubtedly here to be retained. If it be asked, then, why this was particularly forbidden, and was introduced in this connection, we may reply:
(1) That this vice pRev_ailed everywhere among the Gentiles, and was that to which all were particularly exposed.
(2) that it was not deemed by the Gentiles disgraceful. It was practiced without shame and without remorse. (Terence, Adelphi, 1, 2, 21. See Grotius.) It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in pagan lands.
(3) this crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry everywhere tended to sanction and promote it. A mass of evidence on this subject which sickens the heart, and which would be too long and too indelicate to introduce here, may be seen in Tholuck's Nature and Moral Influence of Paganism, in the Biblical Repository for July, 1832, p. 441-464. As this vice was almost universal; as it was practiced without shame or disgrace; as there were no laws among the pagan to pRev_ent it; as it was connected with all their views of idol worship and of religion, it was important for the early Christians to frown upon and to oppose it, and to set a special guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament Rom 1:29; Co1 6:13, Co1 6:18; Gal 5:19; Eph 5:3; Th1 4:3.
And from things strangled - That is, from animals or birds that were killed without shedding their blood. The reason why these were considered by the Jews unlawful to. be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the Law. Hence, it was commanded in the Law that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Lev 17:13.
And from blood - The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Lev 17:11, Lev 17:14. See notes on Rom 3:25. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Ley Hebrae., p. 144, 145, 169, 235, 377, 381, 594, edit. 1732. See also this whole passage examined at length in Spencer, p. 588-626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the pagans, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg., p. 377-380 But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. On this opinion see the notes on Rom 3:25. This reason existed before any ceremonial law; it is founded in the nature of things; it has no particular reference to any custom of the Jews; and it is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason, its use should be abstained from everywhere. It adds to the force of these remarks when we remember that the same principle was settled before the laws of Moses were given, and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Gen 9:4-6. It is supposed, therefore, that this law is still obligatory. Perhaps, also, there is no food more unwholesome than blood; and it is a further circumstance of some moment that all people naturally Rev_olt from it as an article of food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: from pollutions: Act 15:29; Gen 35:2; Exo 20:3-5, Exo 20:23, Exo 34:15, Exo 34:16; Num 25:2; Psa 106:37-39; Eze 20:30, Eze 20:31; Co1 8:1, Co1 8:4-13, Co1 10:20-22, Co1 10:28; Rev 2:14, Rev 2:20, Rev 9:20, Rev 10:2, Rev 10:8
fornication: Co1 5:11, Co1 6:9, Co1 6:13, Co1 6:18, Co1 7:2; Co2 12:21; Gal 5:19; Eph 5:3; Col 3:5; Th1 4:3; Heb 12:16, Heb 13:4; Pe1 4:3
things: Act 21:25; Gen 9:4; Lev 3:17, Lev 7:23-27, Lev 17:10-14; Deu 12:16, Deu 12:23-25, Deu 14:21; Deu 15:23; Sa1 14:32; Eze 4:14, Eze 33:25; Ti1 4:4, Ti1 4:5
Geneva 1599
15:20 But that we write unto them, that they abstain from (i) pollutions of idols, and [from] fornication, and [from] things strangled, and [from] blood.
(i) From sacrifices, or from feasts which were kept in idol's temples.
John Gill
15:20 But that we write unto them,.... Or send an epistle to them, to this effect, concerning the following things:
that they abstain from pollutions of idols; that is, from eating things offered to idols; see Acts 15:29 for not idolatry, or the worshipping of idols itself, is here spoken of; for that was no indifferent thing; and besides, these converted Gentiles were turned from that, and there was no danger of their returning to it; but eating things sacrificed to idols was an indifferent thing; but yet inasmuch as it had a tendency to lead to idolatry, and gave offence to the Jewish believers in the churches, and was a stumbling block to weak minds, who by the example of stronger Christians, were led to eat them as sacrificed to an idol, and so their weak consciences were defiled, therefore it was very proper to abstain from them;
and from fornication; not spiritual fornication or idolatry, but fornication taken in a literal sense, for the carnal copulation of one single person with another, and which is commonly called simple fornication: the reason why this is put among, things indifferent is, not that it was so in itself, but because it was not thought to be criminal by the Gentiles, and was commonly used by them, and which must be offensive to the believing Jews, who were better acquainted with the will of God; this is omitted in the Ethiopic version:
and from things strangled; that is; from eating them, and design such as die of themselves, or are torn with beasts, or are not killed in a proper way, by letting out their blood; but their blood is stagnated or congealed in the veins: the Jews might not kill with a reaper's sickle, nor with a saw, nor with the teeth, or nail; because these "strangled" (a): and what was not slain as it should be, was reckoned all one as what dies of itself; and whoever ate of either of these was to be beaten (b); the law respecting these things was of the ceremonial kind, and peculiar to the Jews, and was not binding upon the Gentiles; for that which died of itself might be given to a stranger, and he might eat it, or it might be sold to an alien, Deut 14:21 this has been wanting in many copies, and it was not read by several of the ancient fathers:
and from blood: which is not to be understood of the blood of men and shedding of that, which is of a moral nature; but of the blood of beasts, and of eating of that. There were several laws about eating of blood, and which are different, and ought to be carefully distinguished. The first is in Gen 9:4 "but flesh with the life thereof, which is the blood there of, shall you not eat"; which forbids the eating of flesh with the blood; but not the eating of flesh separately, nor the eating of blood separately, provided they were properly prepared and dressed, but the eating of them together without any preparation. As this was the first hint to man that we know of, that he might eat flesh, it was proper that the manner in which he should eat it, should be suggested to him; that he should not take the creature alive and eat it, or tear off any of its members and eat it whilst alive, or eat raw flesh; but should prepare it by roasting or boiling, or some way, in which it might become proper food: and it is the constant sense of the Jewish synagogue (c), that this law is to be understood of the member of a living creature, torn from it, and eaten whilst alive; six commands, the Jews say, were given to the first man Adam, the first five forbid idolatry, blasphemy, shedding of blood, uncleanness, and theft, or robbery, and the sixth required judgment against offenders; to these were added, for the sons of Noah, a seventh, which forbid the eating of the member of a living creature, as it is said, Gen 9:4 (d). So that this law has nothing to do with eating of blood, simply considered, and no more forbids eating of it separately, than it does eating of flesh separately: in like manner is the law in Deut 12:23 to be understood, and is so interpreted by the Jewish writers (e): another law is in Lev 19:26 "ye shall not eat anything with the blood"; which according to our version, seems to be the same law with the former, but is not; for it is not said here, as before, "in", or "with", but "upon", "over", or "by" the blood. This is differently understood: some think the sense is, that no one should eat of the sacrifices, before the sprinkling of the blood upon the altar (f); or until it stands or is congealed in the basons (g); others, that it is a caution to judges, that they do not eat until they have finished judgment; for whoever judges or passes sentence after he has eat and drank, is as if he was guilty of blood (h): another observes (i), that next to this clause, it is said, "neither shall ye use enchantment"; meaning that they should not use enchantment by eating, in the way that murderers do, who eat bread over the slain, that the avengers of the slain may not take vengeance on them; this author smells something superstitious or diabolical in this matter; and indeed this is the case; the truth of the matter is, it refers to a practice among the Heathens, who fancied that blood was the food of the demons, to whom they sacrificed; and therefore when they sacrificed to them, they took the blood of the beast and put it into a vessel, and sat down by it, and round about it, and ate the flesh; imagining that whilst they ate the flesh, the demons eat the blood, and by this means friendship and familiarity were contracted between them; so that they hoped to receive some advantage from them, and be informed of things to come (k). Hence, this law is placed with others against enchantments and observing times, to which may be added, Ezek 33:25 "ye eat with the blood", or "over it", or "by" it; "and lift up your eyes to your idols": which is to be understood in the same light, and with these compare 1Kings 14:32. But besides these, there was a third law, which is frequently repeated, Lev 3:17 which absolutely forbids the eating of blood, as well as fat; the Jews except the blood of fishes, and locusts, and creeping things, and the blood of men, and the blood that is in eggs, and that which is squeezed out of flesh, or drops from it, which a man may eat and not be guilty of the breach of this law (l) the reason of this law was, because the blood, which is the life, was given in sacrifice for the life of men, to be an atonement for them; wherefore, to keep up a just reverence of the sacrifice, and to direct to the blood of the great sacrifice of the Messiah, blood was forbidden to be eaten, till that sacrifice was offered up; and then that blood itself was to be spiritually eaten by faith: and now if eating of blood in general was morally evil in itself, it would be a monstrous shocking thing in the Christian religion, that the blood of Christ is to be drank; though it be to be understood in a spiritual sense: the law against eating blood was very strictly enjoined the Jews, and severely punished; whoever ate of blood, but the quantity of an olive, if he ate it wilfully, was guilty of cutting off; if ignorantly, he was to bring a sin offering (m): James knew that the breach of this law would give great offence to the Jews, and therefore for the peace of the church he moves that the Gentiles might be wrote to, to abstain from blood; and which was agreed to and done: and this was attended to with much strictness by the primitive Christians, who seemed to have observed this advice in the form of a law, and thought it criminal to eat blood; but in process of time it was neglected; and in Austin's time abstinence from blood was derided, as a ridiculous notion; and it is at least now high time that this, and everything else of a ceremonial kind, was dropped by Christians; though where the peace of the brethren is in danger, this, and everything of an indifferent nature should be abstained from: Beza's ancient copy adds, "and whatsoever they would not have done to themselves, do not unto others"; and so two of Stephens's: the Ethiopic version is, "whatsoever they hate should be done to themselves, let them not do to their brethren".
(God forbids his people from eating the blood of any animal. Blood carries both infections and toxins that might circulate in the animal's body. Therefore, by eating an animal's blood, one exposes himself needlessly to potential toxins and infections. The harmful effects of eating blood can be illustrated by tribes in Africa who consume large amounts of blood in their pagan culture. These people have developed the chronic diseases seen in our elderly while still teenagers. Their life span is approximately 30 years. Rex D. Russel, M.D. p. 229, "Proceedings of the 1992 Twin-Cities Creation Conference". Editor's note.)
(a) Misn. Cholin, c. 1. sect. 2. (b) Maimon. Hilchot Maacolot Assurot, c. 4. sect. 1. (c) Targum Jon Jarchi, Aben Ezra & Abendanae not. in Sol. ben Melec in loc. (d) Maimon. Hilchot Melacim, c. 9. sect. 1. (e) Jarchi and Baal Hatturim in loc. T. Bab. Sanhedrin, fol. 56. 2. & 59. 1. & Cholin, fol 102. 2. Tzeror Hammor, fol. 95, 4. (f) Jarchi & Aben Ezra in loc. (g) Targum Jon. in loc. (h) Zohar in Exod. fol. 50. 3. Vid. Maimon. Hilchot Sanhedrin, c. 13. sect. 4. (i) Baal Hatturim in Lev. xix. 26. (k) Maimon. Morch Nevochim, par. 3. c. 46. Kimchi in I Sam. xiv. 32. & in Ezek. xxxiii. 25. (l) Misn. Ceritot, c. 5. sect. 1. Maimon. Maacolot Asurot, c. 6, sect. 1. Jarchi in Lev. xvii. 10. Moses Kotsensis Mitzvot Tora, pr. pag. 137. (m) Maimon. Maacolot Asurot, c. 6. sect.7
John Wesley
15:20 To abstain from fornication - Which even the philosophers among the heathens did not account any fault. It was particularly frequent in the worship of their idols, on which account they are here named together. And from things strangled - That is, from whatever had been killed, without pouring out the blood. When God first permitted man to eat flesh, he commanded Noah, and in him all his posterity, whenever they killed any creature for food, to abstain from the blood thereof. It was to be poured upon the ground as water: doubtless in honour of that blood which was in due time poured out for the sin of the world.
Robert Jamieson, A. R. Fausset and David Brown
15:20 But . . . that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.
and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.
and from things strangled--which had the blood in them.
and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Acts 15:28.
15:2115:21: Զի Մովսէս յազգացն առաջնոց ըստ քաղաքաց, զքարոզիչսն իւր ունի ՚ի ժողովսն ըստ ամենայն շաբաթո՛ւց ընթերցեալ[2495]։ [2495] Ոմանք. Յազգացն յառաջնոց... զքարոզիչս իւր։
21. քանի որ Մովսէսը, առաջին սերունդներից սկսած, իւրաքանչիւր քաղաքում իր քարոզիչներն ունի, եւ նա ամէն շաբաթ օր ժողովարանում ընթերցւում է»:
21 Վասն զի Մովսէս հին դարերէն ի վեր ամէն քաղաքի մէջ զինք քարոզողներ ունի եւ ժողովարաններու մէջ ամէն շաբաթ օր կը կարդացուի»։
Զի Մովսէս յազգացն առաջնոց ըստ քաղաքաց զքարոզիչսն իւր ունի` ի ժողովսն ըստ ամենայն շաբաթուց ընթերցեալ:

15:21: Զի Մովսէս յազգացն առաջնոց ըստ քաղաքաց, զքարոզիչսն իւր ունի ՚ի ժողովսն ըստ ամենայն շաբաթո՛ւց ընթերցեալ[2495]։
[2495] Ոմանք. Յազգացն յառաջնոց... զքարոզիչս իւր։
21. քանի որ Մովսէսը, առաջին սերունդներից սկսած, իւրաքանչիւր քաղաքում իր քարոզիչներն ունի, եւ նա ամէն շաբաթ օր ժողովարանում ընթերցւում է»:
21 Վասն զի Մովսէս հին դարերէն ի վեր ամէն քաղաքի մէջ զինք քարոզողներ ունի եւ ժողովարաններու մէջ ամէն շաբաթ օր կը կարդացուի»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: Ибо [закон] Моисеев от древних родов по всем городам имеет проповедующих его и читается в синагогах каждую субботу.
15:21  μωϊσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
15:21. Μωυσῆς (a-Mouses) γὰρ (therefore) ἐκ (out) γενεῶν (of-generations) ἀρχαίων ( of-first-belonged ) κατὰ (down) πόλιν (to-a-city) τοὺς (to-the-ones) κηρύσσοντας ( to-heralding ) αὐτὸν (to-it) ἔχει (it-holdeth) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) κατὰ (down) πᾶν (to-all) σάββατον (to-a-sabbath) ἀναγινωσκόμενος. (being-acquainted-up)
15:21. Moses enim a temporibus antiquis habet in singulis civitatibus qui eum praedicent in synagogis ubi per omne sabbatum legiturFor Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath.
21. For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
15:21. For Moses, from ancient times, has had in each city those who preach him in the synagogues, where he is read on every Sabbath.”
15:21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day:

21: Ибо [закон] Моисеев от древних родов по всем городам имеет проповедующих его и читается в синагогах каждую субботу.
15:21  μωϊσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
15:21. Moses enim a temporibus antiquis habet in singulis civitatibus qui eum praedicent in synagogis ubi per omne sabbatum legitur
For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath.
15:21. For Moses, from ancient times, has had in each city those who preach him in the synagogues, where he is read on every Sabbath.”
15:21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Связь этого стиха со всем предшествующим недостаточно ясна. По-видимому, здесь приводится основание для воздержания от указанных нарушений закона Моисеева, ежесубботнее чтение которого могло постоянно питать нерасположение к христианам из язычников, как к нечистым; или же здесь дается ответ на предполагаемое возражение, что, в случае освобождения христиан от обязательности закона Моисеева, этот закон может прийти в совершенное забвение.

"Таким образом Иаков разрешил все. По-видимому, он заповедует соблюдать закон, потому что от него заимствует эти предписания, но и освобождает от него, заимствуя только это..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
15:21: Moses of old time hath in every city - The sense of this verse seems to be this: As it was necessary to write to the Gentiles what was strictly necessary to be observed by them, relative to these points, it was not so to the converted Jews; for they had Moses, that is, the law, preached to them, κατα πολιν, in the city, that is, Antioch; and, by the reading of the law in the synagogues every Sabbath day, they were kept in remembrance of those institutions which the Gentiles, who had not the law, could not know. Therefore, James thought that a letter to the converted Gentiles would be sufficient, as the converted Jews had already ample instruction on these points.
Albert Barnes: Notes on the Bible - 1834
15:21: For Moses - The meaning of this verse is, that the Law of Moses, prohibiting these things, was read in the synagogues constantly. As these commands wore constantly read, and as the Jewish converts would not soon learn that their ceremonial law had ceased to be binding, it was deemed to be a matter of expediency that no needless offence should be given to them. For the sake of peace, it was better that they should abstain from meat offered to idols than to give offence to the Jewish converts. Compare Co1 8:10-13. Of old time - Greek: from ancient generations. It is an established custom, and therefore his laws are well known, and have, in their view, not only the authority of Revelation, but the venerableness of antiquity.
In every city - Where there were Jews. This was the case in all the cities to which the discussion here had reference.
Them that preach him - That is, by reading the Law of Moses. But, in addition to reading the Law, it was customary also to offer an explanation of its meaning. See the notes on Luk 4:16-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: sabbath: Act 13:15, Act 13:27; Neh 8:1-12; Luk 4:16
John Gill
15:21 For Moses of old time hath in every city them that preach him,.... That is, for many years past, even from the times of Ezra, the law of Moses has been publicly expounded by them, whom the Jews call Derashim, preachers, or expounders, in every city where there was a synagogue; and every city belonging to the Jews, were obliged to build a synagogue, yea, they were obliged to do it where there were but ten Israelites (n): this is given by James as a reason why the Gentiles should be wrote unto concerning the above things; because that they hearing the law read and expounded every week, would be ready to conclude that they were obliged to submit unto it, as to circumcision, and other things; unless they were told that they were free from it; only in order to maintain peace with their brethren the Jews, it would be necessary for them to abstain from the above things: and it may also carry in it a reason, why the Jews need not be wrote unto, and why they had no reason to complain for thus writing to the Gentiles; since they had the law read and explained to them every week, and there would be no attempt to make any alteration in that form of service:
being read in the synagogues every sabbath day; See Gill on Acts 13:15.
(n) Maimon. Tephilla, c. 11. sect. 1.
John Wesley
15:21 Perhaps the connection is, To the Jews we need write nothing on these heads; for they hear the law continually.
Robert Jamieson, A. R. Fausset and David Brown
15:21 For Moses of old time hath in every city them that preach him . . . every sabbath day--thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.
15:2215:22: Յայնժամ հաճո՛յ թուեցաւ առաքելոցն եւ երիցանցն եւ ամենայն եկեղեցւոյն, արս ընտրեալս ՚ի նոցանէ առաքե՛լ յԱնտիոք ընդ Պաւղոսի եւ ընդ Բառնաբայ. զՅուդա՛ զկոչեցեալն Բարսաբա՝ եւ զՇիղա, արս գլխաւորս[2496]. [2496] Ոմանք. Եւ երիցանցն, ամենայն եկե՛՛... արս ընտրեալ առաքեալ ՚ի նոցանէ։ Այլք. Ամենայն եկեղեցեաւն։
22. Այն ժամանակ առաքեալներին եւ երէցներին, ամբողջ եկեղեցու հետ միասին, հաճելի թուաց, որ իրենց միջից ընտրուած մարդիկ ուղարկեն Անտիոք՝ Պօղոսի եւ Բառնաբասի հետ. Յուդային՝ Բարսաբա կոչուածին եւ Շիղային, որոնք գլխաւորներն էին[31]:[31] Յունարէնը՝ գլխաւորներն էին եղբայրների մէջ:
22 Այն ատեն առաքեալներուն ու երէցներուն՝ բոլոր եկեղեցիին հետ մէկտեղ աղէկ երեւցաւ որ իրենցմէ մարդիկ ընտրելով Անտիոք ղրկեն Պօղոսին ու Բառնաբասին հետ, Բարսաբա մականուանեալ Յուդան եւ Շիղան, որոնք գլխաւոր մարդիկ էին եղբայրներուն մէջ։
Յայնժամ հաճոյ թուեցաւ առաքելոցն եւ երիցանցն ամենայն եկեղեցեաւն, արս ընտրեալս ի նոցանէ առաքել յԱնտիոք ընդ Պաւղոսի եւ ընդ Բառնաբայ, զՅուդա զկոչեցեալն Բարսաբա եւ զՇիղա` [66]արս գլխաւորս:

15:22: Յայնժամ հաճո՛յ թուեցաւ առաքելոցն եւ երիցանցն եւ ամենայն եկեղեցւոյն, արս ընտրեալս ՚ի նոցանէ առաքե՛լ յԱնտիոք ընդ Պաւղոսի եւ ընդ Բառնաբայ. զՅուդա՛ զկոչեցեալն Բարսաբա՝ եւ զՇիղա, արս գլխաւորս[2496].
[2496] Ոմանք. Եւ երիցանցն, ամենայն եկե՛՛... արս ընտրեալ առաքեալ ՚ի նոցանէ։ Այլք. Ամենայն եկեղեցեաւն։
22. Այն ժամանակ առաքեալներին եւ երէցներին, ամբողջ եկեղեցու հետ միասին, հաճելի թուաց, որ իրենց միջից ընտրուած մարդիկ ուղարկեն Անտիոք՝ Պօղոսի եւ Բառնաբասի հետ. Յուդային՝ Բարսաբա կոչուածին եւ Շիղային, որոնք գլխաւորներն էին[31]:
[31] Յունարէնը՝ գլխաւորներն էին եղբայրների մէջ:
22 Այն ատեն առաքեալներուն ու երէցներուն՝ բոլոր եկեղեցիին հետ մէկտեղ աղէկ երեւցաւ որ իրենցմէ մարդիկ ընտրելով Անտիոք ղրկեն Պօղոսին ու Բառնաբասին հետ, Բարսաբա մականուանեալ Յուդան եւ Շիղան, որոնք գլխաւոր մարդիկ էին եղբայրներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: Тогда Апостолы и пресвитеры со всею церковью рассудили, избрав из среды себя мужей, послать их в Антиохию с Павлом и Варнавою, [именно]: Иуду, прозываемого Варсавою, и Силу, мужей, начальствующих между братиями,
15:22  τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς ἀντιόχειαν σὺν τῶ παύλῳ καὶ βαρναβᾷ, ἰούδαν τὸν καλούμενον βαρσαββᾶν καὶ σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
15:22. Τότε (To-the-one-which-also) ἔδοξε (it-thought-unto) τοῖς (unto-the-ones) ἀποστόλοις (unto-setees-off) καὶ (and) τοῖς (unto-the-ones) πρεσβυτέροις ( unto-more-eldered ) σὺν (together) ὅλῃ (unto-whole) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) ἐκλεξαμένους ( to-having-forthed-out ) ἄνδρας (to-men) ἐξ (out) αὐτῶν (of-them) πέμψαι (to-have-dispatched) εἰς (into) Ἀντιόχειαν (to-an-Antiocheia) σὺν (together) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) Βαρνάβᾳ, (unto-a-Barnabas,"Ἰούδαν (to-an-Ioudas) τὸν (to-the-one) καλούμενον (to-being-called-unto) Βαρσαββᾶν (to-a-Barsabbas) καὶ (and) Σίλαν, (to-a-Silas,"ἄνδρας (to-men) ἡγουμένους ( to-leading-unto ) ἐν (in) τοῖς (unto-the-ones) ἀδελφοῖς , ( unto-brethrened ,"
15:22. tunc placuit apostolis et senioribus cum omni ecclesia eligere viros ex eis et mittere Antiochiam cum Paulo et Barnaba Iudam qui cognominatur Barsabban et Silam viros primos in fratribusThen it pleased the apostles and ancients, with the whole church, to choose men of their own company and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabas, and Silas, chief men among the brethren.
22. Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; , Judas called Barsabbas, and Silas, chief men among the brethren:
15:22. Then it pleased the Apostles and elders, with the whole Church, to choose men from among them, and to send to Antioch, with Paul and Barnabas, and Judas, who was surnamed Barsabbas, and Silas, preeminent men among the brothers,
15:22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:
Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:

22: Тогда Апостолы и пресвитеры со всею церковью рассудили, избрав из среды себя мужей, послать их в Антиохию с Павлом и Варнавою, [именно]: Иуду, прозываемого Варсавою, и Силу, мужей, начальствующих между братиями,
15:22  τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς ἀντιόχειαν σὺν τῶ παύλῳ καὶ βαρναβᾷ, ἰούδαν τὸν καλούμενον βαρσαββᾶν καὶ σιλᾶν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς,
15:22. tunc placuit apostolis et senioribus cum omni ecclesia eligere viros ex eis et mittere Antiochiam cum Paulo et Barnaba Iudam qui cognominatur Barsabban et Silam viros primos in fratribus
Then it pleased the apostles and ancients, with the whole church, to choose men of their own company and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabas, and Silas, chief men among the brethren.
15:22. Then it pleased the Apostles and elders, with the whole Church, to choose men from among them, and to send to Antioch, with Paul and Barnabas, and Judas, who was surnamed Barsabbas, and Silas, preeminent men among the brothers,
15:22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Совершенно целесообразно - с Варнавою и Павлом посылаются в Антиохию особые уполномоченные, чтобы антиохийцы не имели никакого сомнения или подозрения в беспристрастной и подлинной передаче соборных постановлений и рассуждений, что легко могло случиться в среде противников Варнавы и Павла (ср. Злат. ).

"Мужей начальствующих между братиями..." В 32: ст. они называются также пророками; отсюда можно полагать, что они занимали какие-либо начальственные должности - учителей, руководителей, наставников общества, пресвитеров Иерусалимской церкви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Decision of the Council at Jerusalem; The Publication of the Decree.
22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente--unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here,

I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but,

1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, v. 22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, 1 Cor. ix. 7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo--a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one.

2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, ch. i. 23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.

II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter.

1. Here is a very condescending obliging preamble to this decree, v. 23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Matt. xxiii. 8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren.

2. Here is a just and severe rebuke to the judaizing teachers (v. 24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed--they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words--words, and nothing else--mere words--sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose.

3. Here is an honourable testimony given of the messengers by whom these letters were sent.

(1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul--men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (v. 26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal. vi. 12, 13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right?

(2.) Of Judas and Silas: "They are chosen men (v. 25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," v. 27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination.

4. Here is the direction given what to require from the Gentile converts, where observe,

(1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, 1 Cor. x. 25, &c. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See 1 Cor. v. 1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over."

(2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (v. 1), you are excommunicated ipso facto--at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace."

III. The delivering of the letters, and how the messengers disposed of themselves.

1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged.

2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (v. 30, 31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body.

3. The people were wonderfully pleased with the orders that came from Jerusalem (v. 31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for.

4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, v. 32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou--with much speech, much reasoning; precept must be upon precept.

5. The dismission of the Jerusalem ministers, v. 33. When they had spent some time among them (so it might be read), poiesantes chronon--having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God.

6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, v. 34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.
Adam Clarke: Commentary on the Bible - 1831
15:22: Then pleased it the apostles and elders, with the whole Church - James determined what ought to be done; and the whole assembly resolved how that should be done.
Chosen men of their own company - Paul and Barnabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council.
Albert Barnes: Notes on the Bible - 1834
15:22: Then pleased it - It seemed fit and proper to them.
The apostles and elders - To whom the business had been particularly referred, Act 15:2. Compare Act 16:4.
With the whole church - All the Christians who were there assembled together. They concurred in the sentiment, and expressed their approbation in the letter that was sent, Act 15:23. Whether they were consulted does not particularly appear. But as it is not probable that they would volunteer an opinion unless they were consulted, it seems most reasonable to suppose that the apostles and elders submitted the case to them for their approbation. It would seem that the apostles and elders deliberated on it, and decided it; but still, for the sake of peace and unity, they also took measures to ascertain that their decision agreed with the sentiment of the church.
Chosen men - Men chosen for this purpose.
Of their own company - From among themselves. Greater weight and authority would thus be attached to their message.
Judas surnamed Barsabas - Possibly the same who was nominated to the vacant place in the apostleship, Act 1:23. But Grotius supposes that it was his brother.
And Silas - He was afterward the traveling companion of Paul, Act 15:40; Act 16:25, Act 16:29; Act 17:4, Act 17:10, Act 17:15. He is also the same person, probably, who is mentioned by the name of Silvanus, Co2 1:19; Th1 1:1; Th2 1:1; Pe1 5:12.
Chief men among the brethren - Greek: leaders. Compare Luk 22:26. Men of influence, experience, and authority in the church. Judas and Silas are said to have been prophets, Act 15:32. They had, therefore, been engaged as preachers and rulers in the church at Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: pleased: Act 15:23, Act 15:25, Act 6:4, Act 6:5; Sa2 3:36; Ch2 30:4, Ch2 30:12
to send: Act 15:27, Act 8:14, Act 11:22
Barsabas: Act 1:23
Silas: Act 15:27, Act 15:32, Act 15:40, Act 16:19, Act 16:25, Act 16:29, Act 17:4, Act 17:10, Act 17:14, Act 18:5; Th1 1:1; Th2 1:1; Pe1 5:12, Silvanus
Geneva 1599
15:22 (9) Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:
(9) In a lawful synod, neither those who are appointed and chosen judges, appoint and determine anything tyrannously or upon a lordly superiority, neither do the common multitude stir up disorder against those who sit as judges by the word of God: and the like manner of doing things is also used in proclaiming and ratifying those things which have been so determined and agreed upon.
John Gill
15:22 Then pleased it the apostles and elders, with the whole church,.... The opinion, judgment, and advice of James, being approved of by the whole body of the apostles, ministers, and brethren of the church assembled together on this occasion; they unanimously agreed,
to send chosen men of their own company to Antioch, with Paul and Barnabas; that is, they thought fit to choose some persons from among themselves, out of that assembly, or who were members of the church at Jerusalem; and send them to Antioch, where the difference began, along with Paul and Barnabas, to give an account of the sense of the apostles, elders, and brethren, about the affair in controversy, and what was their advice upon the whole: and the rather they took this step, to prevent all suspicion of Paul and Barnabas giving a partial account, or putting a wrong turn upon the sentiments of this assembly, they being parties concerned on one side, wherefore they thought fit to send some indifferent persons along with them, to confirm their narrative, and to compose differences among them, and to bring back an account of the state of the church:
namely, Judas surnamed Barsabas; See Gill on Acts 1:23.
and Silas, the same with Sylvanus:
chief men among the brethren, leading men among them, who went before them, were guides to them, in doctrine and discipline; for these were prophets or preachers, as appears from Acts 15:32 and these they pitched upon, partly out of respect to Paul and Barnabas, as being suitable companions for them, and partly out of respect to the church at Antioch, and chiefly because of their ability, and capacity, for such service they were sent upon.
John Wesley
15:22 With the whole Church - Which therefore had a part therein; to send chosen men - Who might put it beyond all dispute, that this was the judgment of the apostles and all the brethren.
Robert Jamieson, A. R. Fausset and David Brown
15:22 Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Acts 1:13), surnamed "Thaddeus" (Mt 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Acts 1:23). But nothing is known of him beyond what is here said.
and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Acts 15:40).
chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Acts 15:32 (and see on Acts 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.
15:2315:23: գրեալ առ եղբարս ՚ի ձեռն նոցա զա՛յս ինչ. Առաքեալք եւ երիցունք եւ եղբարք, յԱնտիո՛ք եւ ՚ի Սիւրիայ եւ ՚ի Կիւլիկիայ, եղբարցդ որ ՚ի հեթանոսաց էք, ողջո՛յն[2497]։ [2497] Ոմանք. Գրել առ եղբարսն ՚ի... եւ ՚ի Սիւրա եւ ՚ի Կիլիկիա... ՚ի հեթանոսացդ էք։ Ոսկան. Եւ երիցունք եղբարք։
23. Եւ եղբայրներին նրանց միջոցով գրեցին հետեւեալը. «Առաքեալները, երէցները եւ եղբայրները Անտիոքում, Սիրիայում եւ Կիլիկիայում հեթանոսներից եղող եղբայրներիդ ողջոյն են յղում:
23 Ու անոնց ձեռքով թուղթ մը ղրկեցին, այսպէս գրուած.«Առա՛քեալներ ու երէ՛ցներ եւ ե՛ղբայրներ, Անտիոքի ու Սուրիոյ եւ Կիլիկիոյ մէջ հեթանոսներէն եղած եղբայրներուդ ողջո՛յն։
գրեալ առ եղբարս`` ի ձեռն նոցա զայս ինչ. Առաքեալք եւ երիցունք եւ եղբարք, յԱնտիոք եւ ի Սիւրիա եւ ի Կիլիկիա եղբարցդ որ ի հեթանոսացդ էք, ողջոյն:

15:23: գրեալ առ եղբարս ՚ի ձեռն նոցա զա՛յս ինչ. Առաքեալք եւ երիցունք եւ եղբարք, յԱնտիո՛ք եւ ՚ի Սիւրիայ եւ ՚ի Կիւլիկիայ, եղբարցդ որ ՚ի հեթանոսաց էք, ողջո՛յն[2497]։
[2497] Ոմանք. Գրել առ եղբարսն ՚ի... եւ ՚ի Սիւրա եւ ՚ի Կիլիկիա... ՚ի հեթանոսացդ էք։ Ոսկան. Եւ երիցունք եղբարք։
23. Եւ եղբայրներին նրանց միջոցով գրեցին հետեւեալը. «Առաքեալները, երէցները եւ եղբայրները Անտիոքում, Սիրիայում եւ Կիլիկիայում հեթանոսներից եղող եղբայրներիդ ողջոյն են յղում:
23 Ու անոնց ձեռքով թուղթ մը ղրկեցին, այսպէս գրուած.
«Առա՛քեալներ ու երէ՛ցներ եւ ե՛ղբայրներ, Անտիոքի ու Սուրիոյ եւ Կիլիկիոյ մէջ հեթանոսներէն եղած եղբայրներուդ ողջո՛յն։
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: написав и вручив им следующее: "Апостолы и пресвитеры и братия--находящимся в Антиохии, Сирии и Киликии братиям из язычников: радоваться.
15:23  γράψαντες διὰ χειρὸς αὐτῶν, οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν ἀντιόχειαν καὶ συρίαν καὶ κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.
15:23. γράψαντες ( having-scribed ) διὰ (through) χειρὸς (of-a-hand) αὐτῶν (of-them,"Οἱ (The-ones) ἀπόστολοι (setees-off) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) ἀδελφοὶ ( brethrened ) τοῖς (unto-the-ones) κατὰ (down) τὴν (to-the-one) Ἀντιόχειαν (to-an-Antiocheia) καὶ (and) Συρίαν (to-a-Suria) καὶ (and) Κιλικίαν (to-a-Kilikia) ἀδελφοῖς ( unto-brethrened ) τοῖς (unto-the-ones) ἐξ (out) ἐθνῶν (of-nations) χαίρειν. (to-joy)
15:23. scribentes per manus eorum apostoli et seniores fratres his qui sunt Antiochiae et Syriae et Ciliciae fratribus ex gentibus salutemWriting by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting.
23. and they wrote by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting:
15:23. what was written by their own hands: “The Apostles and elders, brothers, to those who are at Antioch and Syria and Cilicia, brothers from the Gentiles, greetings.
15:23. And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

23: написав и вручив им следующее: "Апостолы и пресвитеры и братия--находящимся в Антиохии, Сирии и Киликии братиям из язычников: радоваться.
15:23  γράψαντες διὰ χειρὸς αὐτῶν, οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν ἀντιόχειαν καὶ συρίαν καὶ κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν.
15:23. scribentes per manus eorum apostoli et seniores fratres his qui sunt Antiochiae et Syriae et Ciliciae fratribus ex gentibus salutem
Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting.
15:23. what was written by their own hands: “The Apostles and elders, brothers, to those who are at Antioch and Syria and Cilicia, brothers from the Gentiles, greetings.
15:23. And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Написав и вручив им..." Постановление собора доводится до сведения антиохийцев в форме письма, как лучшего средства доставления их по назначению в подлинном виде и точном смысле. При этом, для устранения всякого подозрения от Варнавы и Павла в неточной передаче соборных постановлений, письмо вручается Иуде и Силе.

Письмо - судя и по форме и по назначению его - написано, по всей вероятности, на греческом языке, и в данном месте приводится, вероятно, в подлинном виде.

"Апостолы, пресвитеры и братия..." - равносильно выражению 22: ст. "апостолы и пресвитеры со всею церковью".

В Антиохии (городе), Сирии (области) и Киликии (соседней области)... В пределах этих местностей особенно царило смущение, внесенное иудействующими.

"Братьям из язычников" - хотя письмо адресуется собственно к ним для их успокоения, так как против них направлено было лжеучение, но оно относится, с другой стороны, и к братиям из иудеев, обязанных также руководиться определениями собора. Наименование братиями указывает на равенство и равноправность обратившихся язычников с верующими из иудеев, без всякого различия.

"Радуйтесь..." - обычное приветствие в письмах у греков (ср. XXIII:26), в христианском употреблении встречающееся с добавлением "о Господе", который есть радость наша даже и в самих страданиях (Кол I:24).
Adam Clarke: Commentary on the Bible - 1831
15:23: Send greeting unto the brethren - of the Gentiles - There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their synagogues taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original χαιρειν, to be well, to be safe; a very usual form in Greek epistles, the word ευχομαι being understood, I wish thee to be well.
Albert Barnes: Notes on the Bible - 1834
15:23: And wrote letters - Greek: "Having written." It does not mean that they wrote more than one epistle.
By them - Greek: by their hand."
After this manner - Greek: these things.
Send greeting - A word of salutation, expressing their desire of the happiness (χαίρειν chairein) of the persons addressed. Compare Mat 26:49; Mat 27:29; Luk 1:28; Joh 19:3.
In Antioch - Where the difficulty first arose.
And Syria - Antioch was the capital of Syria, and it is probable that the dispute was not confined to the capital.
And Cilicia - See the notes on Act 6:9. Cilicia was adjacent to Syria. Paul and Barnabas had traveled through it, and it is probable that the same difficulty would exist there which had disturbed the churches in Syria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: The apostles: Act 15:4, Act 15:22
greeting: Act 23:26; Rom 16:3-16; Jam 1:1; Jo2 1:3, Jo2 1:13; Jo3 1:14
brethren: Act 11:18, Act 14:27, Act 21:25
Syria: Act 15:41, Act 18:18, Act 21:3; Gal 1:21
John Gill
15:23 And wrote letters by them after this manner,.... Not that they made use of them as their amanuenses, to write their letters for them; but being written they put them into their hands, and sent them by them, and they were written in the following form:
the apostles, and elders, and brethren; which belonged to, or were members of the church at Jerusalem; they are severally set in their proper place and order: the apostles, Peter, and James, and John, and it may be some others first; for these God had set in the first place in the church; then the elders, or preachers of the Gospel, such as were Judas and Silas: and then the brethren, or private members of the church; who are called so, because they are of one family, and have one Father, and are partakers of the same grace and privileges: these,
send greeting; or their Christian salutation, wishing all peace and prosperity, both for soul and body, temporal, spiritual and eternal:
unto the brethren which are of the Gentiles in Antioch, and Syria and Cilicia; the brethren or members of the several churches in these parts, who were Gentiles, are particularly sent to; and not the brethren who were Jews; because they were especially concerned, and to them is the advice directed: Antioch is first mentioned, that being the place where the controversy began; but there being other churches in Syria, besides Antioch, in which were many Gentiles, and also in Cilicia, and particularly at Tarsus, Paul's native place, and where he had preached, Acts 9:30 they are therefore mentioned, and being countries near to one another, it is very likely that the controversy had spread itself among them.
John Wesley
15:23 Writing thus, and sending it by their hand - The whole conduct of this affair plainly shows that the Church in those days had no conception of St. Peter's primacy, or of his being the chief judge in controversies. For the decree is drawn up, not according to his, but the Apostle James's proposal and direction: and that in the name, not of St. Peter, but of all the apostles and elders, and of the whole Church. Nay, St. Peter's name is not mentioned at all, either in the order for sending to Jerusalem on the question, Acts 15:2, or in the address of the messengers concerning it, Acts 15:4, or in the letter which was written in answer.
Robert Jamieson, A. R. Fausset and David Brown
15:23 And they wrote . . . by them--This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (Ex 17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [BAUMGARTEN].
greeting--The only other place in the New Testament where this word occurs (except in the letter of Lysias, Acts 23:26) is Jas 1:1, which seems to show that both letters were drawn up by the same hand [BENGEL].
the Gentiles in Antioch, and Syria, and Cilicia--showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (Acts 9:30) and his departure in company with Barnabas for Antioch (see on Acts 11:25).
15:2415:24: Քանզի լուաք՝ թէ ոմանք իբրեւ ՚ի մէնջ խռովեցուցի՛ն զձեզ բանիւք՝ խախտել զանձինս ձեր. ասեն թլփատե՛լ եւ պահել զօրէնսն, որոց ո՛չ հրամայեցաք[2498]։ [2498] Ոմանք. Եթէ ոմանք։
24. Քանի որ լսեցիք, թէ ոմանք, իբրեւ թէ մեզնից, որոնց մենք հրաման չենք տուել, խռովեցրել են ձեզ խօսքերով եւ խախտել են ձեր մտքերը՝ ասելով, թէ պէտք է թլփատուել եւ օրէնքը պահել[32],[32] Լաւագոյն յուն. բն. չունեն ասելով, թէ պէտք է թլփատուել եւ օրէնքը պահել նախադասութիւնը:
24 Որովհետեւ լսեցինք թէ ոմանք մեր մէջէն ելլելով՝ ձեզ խօսքերով խռովեցուցեր եւ ձեր անձերը նեղած են, ըսելով թէ պէտք է թլփատուիլ ու օրէնքը պահել, որոնց մենք այսպէս չպատուիրեցինք։
Քանզի լուաք թէ ոմանք իբրեւ ի մէնջ խռովեցուցին զձեզ բանիւք` խախտել զանձինս ձեր, ասեն. Թլփատել եւ պահել զօրէնսն, որոց ոչ հրամայեցաք:

15:24: Քանզի լուաք՝ թէ ոմանք իբրեւ ՚ի մէնջ խռովեցուցի՛ն զձեզ բանիւք՝ խախտել զանձինս ձեր. ասեն թլփատե՛լ եւ պահել զօրէնսն, որոց ո՛չ հրամայեցաք[2498]։
[2498] Ոմանք. Եթէ ոմանք։
24. Քանի որ լսեցիք, թէ ոմանք, իբրեւ թէ մեզնից, որոնց մենք հրաման չենք տուել, խռովեցրել են ձեզ խօսքերով եւ խախտել են ձեր մտքերը՝ ասելով, թէ պէտք է թլփատուել եւ օրէնքը պահել[32],
[32] Լաւագոյն յուն. բն. չունեն ասելով, թէ պէտք է թլփատուել եւ օրէնքը պահել նախադասութիւնը:
24 Որովհետեւ լսեցինք թէ ոմանք մեր մէջէն ելլելով՝ ձեզ խօսքերով խռովեցուցեր եւ ձեր անձերը նեղած են, ըսելով թէ պէտք է թլփատուիլ ու օրէնքը պահել, որոնց մենք այսպէս չպատուիրեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: Поелику мы услышали, что некоторые, вышедшие от нас, смутили вас [своими] речами и поколебали ваши души, говоря, что должно обрезываться и соблюдать закон, чего мы им не поручали,
15:24  ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα,
15:24. Ἐπειδὴ (Upon-if-then) ἠκούσαμεν (we-heard) ὅτι (to-which-a-one) τινὲς (ones) ἐξ (out) ἡμῶν (of-us) ἐτάραξαν (they-stirred) ὑμᾶς (to-ye) λόγοις (unto-forthees) ἀνασκευάζοντες ( up-equipping-to ) τὰς (to-the-ones) ψυχὰς (to-breathings) ὑμῶν, (of-ye," οἷς ( unto-which ) οὐ (not) διεστειλάμεθα , ( we-set-through ,"
15:24. quoniam audivimus quia quidam ex nobis exeuntes turbaverunt vos verbis evertentes animas vestras quibus non mandavimusForasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandment:
24. Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;
15:24. Since we have heard that some, going out from among us, have troubled you with words, subverting your souls, to whom we gave no commandment,
15:24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:
Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:

24: Поелику мы услышали, что некоторые, вышедшие от нас, смутили вас [своими] речами и поколебали ваши души, говоря, что должно обрезываться и соблюдать закон, чего мы им не поручали,
15:24  ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν [ἐξελθόντες] ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα,
15:24. quoniam audivimus quia quidam ex nobis exeuntes turbaverunt vos verbis evertentes animas vestras quibus non mandavimus
Forasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandment:
15:24. Since we have heard that some, going out from among us, have troubled you with words, subverting your souls, to whom we gave no commandment,
15:24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Образ выражения - "мы услышали... вышедшие от нас, смутили... поколебали..." - показывает, что апостолы неодобрительно относятся к деятельности этих Проповедников, считая их самозванными, действовавшими без всякого высшего поручения; им противопоставляются Варнава и Павел, называемые "возлюбленными нашими", следовательно, заслуживающими полного доверия.
Adam Clarke: Commentary on the Bible - 1831
15:24: Certain which went out from us - So the persons who produced these doubtful disputations at Antioch, etc., had gone out from the apostles at Jerusalem, and were of that Church: persons zealous for the law, and yet, strange to tell, so conscientiously attached to the Gospel that they risked their personal safety by professing it.
To whom we gave no such commandment - As, therefore, they went out from that Church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it.
Albert Barnes: Notes on the Bible - 1834
15:24: Forasmuch - Since we have heard.
That certain - That some, Act 15:1.
Have troubled you with words - With doctrines. They have disturbed your minds, and produced contentions.
Subverting your souls - The word used here occurs nowhere else in the New Testament ἀνασκευάζοντες anaskeuazontes. It properly means "to collect together the vessels used in a house the household furniture - for the purpose of removing it." It is applied to marauders, robbers, and enemies who remove and bear off property, thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing or destroying, and here denotes that they "unsettled their minds" - that they produced anxiety, disturbance, and distress by these doctrines about Moses.
To whom we gave no such commandment - They went, therefore, without authority. Self-constituted and self-sent teachers not infrequently produce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile converts that they did not approve of the course which those who went from Judea had taken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: that certain: Jer 23:16; Gal 2:4, Gal 5:4, Gal 5:12; Ti2 2:14; Tit 1:10, Tit 1:11; Jo1 2:19
Ye must: Act 15:1, Act 15:9, Act 15:10; Gal 2:3, Gal 2:4, Gal 6:12, Gal 6:13
Geneva 1599
15:24 (10) Forasmuch as we have heard, that certain which (k) went out from us have troubled you with words, (l) subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:
(10) The council of Jerusalem concludes that the ones who trouble men's consciences are they who teach us to seek salvation in any other means than in Christ alone, apprehended by faith, no matter where they come from, and whoever they pretend to be the author of their calling.
(k) From our congregation.
(l) A borrowed type of speech taken of those who pull down that which was built up: and it is a very common metaphor in the scriptures, to say "the Church is built", for "the Church is planted and established".
John Gill
15:24 Forasmuch as we have heard,.... By the report of Paul and Barnabas, who were sent by the church at Antioch to Jerusalem, to acquaint them with the state of their case:
that certain which went out from us; Acts 15:1
have troubled you with words, or doctrines:
subverting your souls; removing them from the doctrine of grace to another Gospel, and which deserved not the name of a Gospel; and was very destructive to their souls, at least to the peace and com fort of them: this shows what an opinion the apostles, and elders, and members of the church at Jerusalem had of these "judaizing" preachers, and their tenets; they looked upon them as troublers of God's Israel, and upon their doctrines as subversive of spiritual joy and comfort.
Saying, ye must be circumcised and keep the law; the ceremonial law; the Alexandrian copy, and the Vulgate Latin and Ethiopic versions leave out this clause; See Gill on Acts 15:1, Acts 15:5.
to whom we gave no such commandment: it looks as if these "judaizing preachers" not only pretended to be sent out by the apostles, to preach; but that they had particularly this in their instructions from them, that they should insist upon it, that the Gentiles that were received into the churches, should be circumcised, and be obliged to keep the other parts of the ceremonial law, when they had no such orders from them.
John Wesley
15:24 Forasmuch as, &c. - The simplicity, weightiness, and conciseness of this letter are highly observable.
Robert Jamieson, A. R. Fausset and David Brown
15:24 Forasmuch as we have heard that certain which went out from us have troubled you with words--without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.
subverting your souls--Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.
15:2515:25: Հաճո՛յ թուեցաւ մեզ միաբան ժողովելոցս, արս ընտրեալս յղե՛լ առ ձեզ, ընդ սիրելիս մեր՝ ընդ Բառնաբա՛յ եւ ընդ Պաւղոսի[2499], [2499] Ոսկան. Ընդ սիրելիսս մեր։ Ոմանք. Պաւղոսի. (26) որք մատ՛՛... վասն անուան Տեառն։
25. ուստի, հաճելի թուաց մեզ՝ միատեղ հաւաքուածներիս, ուղարկել ձեզ մօտ ընտրուած մարդկանց՝ մեր սիրելիներին, Բառնաբասի ու Պօղոսի հետ,
25 Մեզի միաբանութեամբ հաւաքուածներուս աղէկ երեւցաւ, որ մարդիկ ընտրելով ձեզի ղրկենք՝ մեր սիրելիներուն, Բառնաբասին ու Պօղոսին հետ,
հաճոյ թուեցաւ մեզ միաբան ժողովելոցս, արս ընտրեալս յղել առ ձեզ ընդ սիրելիս մեր, ընդ Բառնաբայ եւ ընդ Պաւղոսի:

15:25: Հաճո՛յ թուեցաւ մեզ միաբան ժողովելոցս, արս ընտրեալս յղե՛լ առ ձեզ, ընդ սիրելիս մեր՝ ընդ Բառնաբա՛յ եւ ընդ Պաւղոսի[2499],
[2499] Ոսկան. Ընդ սիրելիսս մեր։ Ոմանք. Պաւղոսի. (26) որք մատ՛՛... վասն անուան Տեառն։
25. ուստի, հաճելի թուաց մեզ՝ միատեղ հաւաքուածներիս, ուղարկել ձեզ մօտ ընտրուած մարդկանց՝ մեր սիրելիներին, Բառնաբասի ու Պօղոսի հետ,
25 Մեզի միաբանութեամբ հաւաքուածներուս աղէկ երեւցաւ, որ մարդիկ ընտրելով ձեզի ղրկենք՝ մեր սիրելիներուն, Բառնաբասին ու Պօղոսին հետ,
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: то мы, собравшись, единодушно рассудили, избрав мужей, послать их к вам с возлюбленными нашими Варнавою и Павлом,
15:25  ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν βαρναβᾷ καὶ παύλῳ,
15:25. ἔδοξεν (it-thought-unto) ἡμῖν (unto-us) γενομένοις ( unto-having-had-became ) ὁμοθυμαδὸν (passioned-along) ἐκλεξαμένοις ( unto-having-forthed-out ) ἄνδρας (to-men) πέμψαι (to-have-dispatched) πρὸς (toward) ὑμᾶς (to-ye) σὺν (together) τοῖς (unto-the-ones) ἀγαπητοῖς ( unto-excessed-off-unto ) ἡμῶν (of-us) Βαρνάβᾳ (unto-a-Barnabas) καὶ (and) Παύλῳ, (unto-a-Paulos,"
15:25. placuit nobis collectis in unum eligere viros et mittere ad vos cum carissimis nostris Barnaba et PauloIt hath seemed good to us, being assembled together, to choose out men and to send them unto you, with our well beloved Barnabas and Paul:
25. it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul,
15:25. it pleased us, being assembled as one, to choose men and to send them to you, with our most beloved Barnabas and Paul:
15:25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul:

25: то мы, собравшись, единодушно рассудили, избрав мужей, послать их к вам с возлюбленными нашими Варнавою и Павлом,
15:25  ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν βαρναβᾷ καὶ παύλῳ,
15:25. placuit nobis collectis in unum eligere viros et mittere ad vos cum carissimis nostris Barnaba et Paulo
It hath seemed good to us, being assembled together, to choose out men and to send them unto you, with our well beloved Barnabas and Paul:
15:25. it pleased us, being assembled as one, to choose men and to send them to you, with our most beloved Barnabas and Paul:
15:25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: "Единодушно рассудили..." - не большинством голосов, при различии мнений, а все единогласно. Очевидно, иудействующие, так решительно заявившие свое мнение, отвергнутое собором, должны были умолкнуть пред этим единодушным решением и более или менее уступить ему, хотя после осужденное лжеучение и пыталось восстановить свои права.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: seemed: Act 15:28; Mat 11:26; Luk 1:3
being: Act 15:6, Act 1:14, Act 2:1, Act 2:46; Co1 1:10
to send: Act 15:22, Act 15:27
our: Rom 16:12; Eph 6:21; Col 4:7, Col 4:9; Plm 1:16; Pe2 3:15
Barnabas: Act 15:2, Act 15:35; Gal 2:9
John Gill
15:25 It seemed good unto us, being assembled with one accord,.... Or together; in one place, as the Vulgate Latin and Arabic versions render it; see Acts 2:1 though certain it is, that as they were in one place, so they were in one mind; and their unanimity was proper to be mentioned, in order to engage a regard to their advice:
to send men chosen unto you; men chosen for this purpose; namely, Judas and Silas:
with our beloved Barnabas and Paul; who are commended thus, partly to express their affection to them; and partly to observe the wisdom of the church at Antioch, in sending two such agreeable persons; and chiefly to testify their approbation of the doctrine and conduct of these two men.
Robert Jamieson, A. R. Fausset and David Brown
15:25 our beloved Barnabas and Paul--Barnabas is put first here, and in Acts 15:12, on account of his former superior position in the church at Jerusalem (see Acts 9:27; Acts 11:22) --an evidence this that we have the document precisely as written, as also of the credibility of this precious history.
15:2615:26: արք՝ որք մատնեցին զանձինս իւրեանց վասն անուանն Տեառն մերոյ Յիսուսի Քրիստոսի։
26. մարդիկ, որոնք իրենց անձը նուիրեցին մեր Տէր Յիսուս Քրիստոսի անուան համար:
26 Որոնք մեր Տէր Յիսուս Քրիստոսին անուանը համար անձերնին մատնած մարդիկ են։
արք` որք մատնեցին զանձինս իւրեանց վասն անուան Տեառն մերոյ Յիսուսի Քրիստոսի:

15:26: արք՝ որք մատնեցին զանձինս իւրեանց վասն անուանն Տեառն մերոյ Յիսուսի Քրիստոսի։
26. մարդիկ, որոնք իրենց անձը նուիրեցին մեր Տէր Յիսուս Քրիստոսի անուան համար:
26 Որոնք մեր Տէր Յիսուս Քրիստոսին անուանը համար անձերնին մատնած մարդիկ են։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: человеками, предавшими души свои за имя Господа нашего Иисуса Христа.
15:26  ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:26. ἀνθρώποις (unto-mankinds) παραδεδωκόσι ( unto-having-had-come-to-give-beside ) τὰς (to-the-ones) ψυχὰς (to-breathings) αὐτῶν (of-them) ὑπὲρ (over) τοῦ (of-the-one) ὀνόματος (of-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
15:26. hominibus qui tradiderunt animas suas pro nomine Domini nostri Iesu ChristiMen that have given their lives for the name of our Lord Jesus Christ.
26. men that have hazarded their lives for the name of our Lord Jesus Christ.
15:26. men who have handed over their lives on behalf of the name of our Lord Jesus Christ.
15:26. Men that have hazarded their lives for the name of our Lord Jesus Christ.
Men that have hazarded their lives for the name of our Lord Jesus Christ:

26: человеками, предавшими души свои за имя Господа нашего Иисуса Христа.
15:26  ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:26. hominibus qui tradiderunt animas suas pro nomine Domini nostri Iesu Christi
Men that have given their lives for the name of our Lord Jesus Christ.
15:26. men who have handed over their lives on behalf of the name of our Lord Jesus Christ.
15:26. Men that have hazarded their lives for the name of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:26: Men that have hazarded their lives - This was a high character of Paul and Barnabas: they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way.
Albert Barnes: Notes on the Bible - 1834
15:26: Men that have hazarded their lives ... - See Acts 14: This was a noble testimony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establishment and organization of the church.
For the name - In the cause of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: hazarded: Act 13:50, Act 14:19; Jdg 5:18; Co1 15:30; Co2 11:23-27; Phi 2:29, Phi 2:30
John Gill
15:26 Men that have hazarded their lives,.... As at Antioch, in Pisidia, where a persecution was raised against them, and they were expelled out of the coasts of that place; and at Lystra, where Paul was stoned, and left for dead, Acts 13:50 and this they did, not for any sinister and selfish ends, for any worldly gain, or vain glory, and popular applause, but
for the name of our Lord Jesus Christ; for the sake of his Gospel, and the enlargement of his interest, and kingdom in the world; and therefore were worthy of esteem, and ought to be regarded and attended to, and greatly to be preferred to false teachers; who only sought themselves, their worldly honour, and ease, and would sacrifice nothing, nor hazard anything, for the sake of Christ.
John Wesley
15:26 Men that have hazarded their lives - This is spoken of Paul and Barnabas.
Robert Jamieson, A. R. Fausset and David Brown
15:26 Men that have hazarded--literally, "rendered up," as in will they did.
their lives for the name of our Lord Jesus Christ--Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (Acts 15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies.
Judas and Silas . . . shall tell you the same . . . by mouth--Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.
15:2715:27: Արդ՝ առաքեցաք զՅուդա՛ եւ զՇիղա. եւ նոցա ՚ի բանից զնո՛յն պատմել։
27. Արդ, ուղարկեցինք Յուդային եւ Շիղային, որ նրանք էլ խօսքով նոյնը պատմեն.
27 Ուստի ղրկեցինք Յուդան եւ Շիղան, որպէս զի իրենք ալ բերնով նոյն բաները ձեզի ըսեն.
Արդ` առաքեցաք զՅուդա եւ զՇիղա, եւ նոցա ի բանից զնոյն պատմել:

15:27: Արդ՝ առաքեցաք զՅուդա՛ եւ զՇիղա. եւ նոցա ՚ի բանից զնո՛յն պատմել։
27. Արդ, ուղարկեցինք Յուդային եւ Շիղային, որ նրանք էլ խօսքով նոյնը պատմեն.
27 Ուստի ղրկեցինք Յուդան եւ Շիղան, որպէս զի իրենք ալ բերնով նոյն բաները ձեզի ըսեն.
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: Итак мы послали Иуду и Силу, которые изъяснят вам то же и словесно.
15:27  ἀπεστάλκαμεν οὗν ἰούδαν καὶ σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
15:27. ἀπεστάλκαμεν (We-had-come-to-set-off) οὖν (accordingly) Ἰούδαν (to-an-Ioudas) καὶ (and) Σίλαν, (to-a-Silas,"καὶ (and) αὐτοὺς (to-them) διὰ (through) λόγου (of-a-forthee) ἀπαγγέλλοντας ( to-messaging-off ) τὰ (to-the-ones) αὐτά. (to-them)
15:27. misimus ergo Iudam et Silam qui et ipsi vobis verbis referent eademWe have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things.
27. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth.
15:27. Therefore, we have sent Judas and Silas, who themselves also will, with the spoken word, reaffirm to you the same things.
15:27. We have sent therefore Judas and Silas, who shall also tell [you] the same things by mouth.
We have sent therefore Judas and Silas, who shall also tell [you] the same things by mouth:

27: Итак мы послали Иуду и Силу, которые изъяснят вам то же и словесно.
15:27  ἀπεστάλκαμεν οὗν ἰούδαν καὶ σιλᾶν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά.
15:27. misimus ergo Iudam et Silam qui et ipsi vobis verbis referent eadem
We have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things.
15:27. Therefore, we have sent Judas and Silas, who themselves also will, with the spoken word, reaffirm to you the same things.
15:27. We have sent therefore Judas and Silas, who shall also tell [you] the same things by mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:27: Judas and Silas - shall - tell you the same things - These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained.
Albert Barnes: Notes on the Bible - 1834
15:27: The same things - The same things that we wrote to you They will confirm all by their own statements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Judas: Act 15:22
who: Jo2 1:12; Jo3 1:13
mouth: Gr. word
John Gill
15:27 We have sent therefore Judas and Silas,.... The chosen men before mentioned,
who shall also tell you the same things by mouth; as are written in these letters; which would both confirm and explain things unto them.
John Wesley
15:27 Who will tell you the same things - Which we have written.
15:2815:28: Զի հաճո՛յ թուեցաւ Հոգւո՛յն Սրբոյ եւ մեզ, մի՛ ինչ աւելի բեռն դնել ձեզ. բայց միայն ՚ի կարեւորա՛ցս յայսոցիկ[2500]. [2500] Ոմանք. ՚Ի կարեւորացս այսոցիկ... (29) յորոց պահել զանձինս, բարւոք գործէք։ Օրինակ մի. ՚Ի կա՛՛. յայսցանէ։
28. որովհետեւ հաճելի թուաց Սուրբ Հոգուն եւ մեզ՝ աւելի ոչ մի բեռ չդնել ձեր վրայ, բացի այս կարեւորներից.
28 Վասն զի աղէկ երեւցաւ Սուրբ Հոգիին ու մեզի ալ ձեր վրայ աւելի բեռ չդնել այս հարկաւոր բաներէն զատ,
Զի հաճոյ թուեցաւ Հոգւոյն Սրբոյ եւ մեզ մի՛ ինչ աւելի բեռն դնել ձեզ, բայց միայն ի կարեւորացս յայսոցիկ:

15:28: Զի հաճո՛յ թուեցաւ Հոգւո՛յն Սրբոյ եւ մեզ, մի՛ ինչ աւելի բեռն դնել ձեզ. բայց միայն ՚ի կարեւորա՛ցս յայսոցիկ[2500].
[2500] Ոմանք. ՚Ի կարեւորացս այսոցիկ... (29) յորոց պահել զանձինս, բարւոք գործէք։ Օրինակ մի. ՚Ի կա՛՛. յայսցանէ։
28. որովհետեւ հաճելի թուաց Սուրբ Հոգուն եւ մեզ՝ աւելի ոչ մի բեռ չդնել ձեր վրայ, բացի այս կարեւորներից.
28 Վասն զի աղէկ երեւցաւ Սուրբ Հոգիին ու մեզի ալ ձեր վրայ աւելի բեռ չդնել այս հարկաւոր բաներէն զատ,
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: Ибо угодно Святому Духу и нам не возлагать на вас никакого бремени более, кроме сего необходимого:
15:28  ἔδοξεν γὰρ τῶ πνεύματι τῶ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες,
15:28. ἔδοξεν (It-thought-unto) γὰρ (therefore) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῷ (unto-the-one) ἁγίῳ (unto-hallow-belonged) καὶ (and) ἡμῖν (unto-us) μηδὲν (to-lest-moreover-one) πλέον (to-beyond) ἐπιτίθεσθαι ( to-place-upon ) ὑμῖν (unto-ye) βάρος (to-a-weight) πλὴν (to-beyond) τούτων (of-the-ones-these) τῶν (of-the-ones) ἐπάναγκες, (to-armed-up-upon,"
15:28. visum est enim Spiritui Sancto et nobis nihil ultra inponere vobis oneris quam haec necessarioFor it hath seemed good to the Holy Ghost and to us to lay no further burden upon you than these necessary things:
28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
15:28. For it has seemed good to the Holy Spirit and to us to impose no further burden upon you, other than these necessary things:
15:28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things:

28: Ибо угодно Святому Духу и нам не возлагать на вас никакого бремени более, кроме сего необходимого:
15:28  ἔδοξεν γὰρ τῶ πνεύματι τῶ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες,
15:28. visum est enim Spiritui Sancto et nobis nihil ultra inponere vobis oneris quam haec necessario
For it hath seemed good to the Holy Ghost and to us to lay no further burden upon you than these necessary things:
15:28. For it has seemed good to the Holy Spirit and to us to impose no further burden upon you, other than these necessary things:
15:28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Ибо угодно Святому Духу и нам..." - решение собора есть изволение Святого Духа, причем действие Духа Божия нисколько не стесняет и не нарушает полной самостоятельности рассуждений и мыслей собравшихся относительно спорного вопроса "Духу Святому, - говорит св. Златоуст и по нем Феофилакт, - сказано для того, чтобы не подумали, что это человеческое учение, а нам для того, чтобы внушить, что и они сами принимают это, хотя и принадлежат к обрезанным..." "Замечательно, говорит также Феофилакт, что ни Петр, ни Иаков не дерзали, без всей церкви, постановить определения об обрезании, хотя признавали это нужным. Но и все вместе не положились бы на себя самих, если бы не были убеждены, что так благоугодно и Духу Святому".

"Никакого бремени..." - ничего из обрядов и установлений Моисеева закона (ср. ст. 10).

"Будьте здравы..." - обычное в письмах греков и римлян приветствие в заключение письма (XXIII:30).

"Смотри, говорит Златоуст, как кратко послание и не заключает в себе ничего лишнего, ни хитросплетений, ни умозаключений, но только определение: в нем содержалось законоположение Духа..."
Adam Clarke: Commentary on the Bible - 1831
15:28: For it seemed good to the Holy Ghost, and to us - The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration.
Necessary things - They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and all occasions. See this proved in the observations at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
15:28: For it seemed good to the Holy Ghost - This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church that the Holy Spirit had been promised to them by the Lord Jesus, Mat 18:18-20; Joh 14:26.
No greater burden - To impose no greater restraints to enjoin no other observances. See the notes on Act 15:10.
Than these necessary things - Necessary:
(1) In order to preserve the peace of the church.
(2) to conciliate the minds of the Jewish converts, Act 15:21.
(3) in their circumstances particularly, because the crime which is specified - licentiousness was one to which all early converts were especially exposed. See the notes on Act 15:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: it: Joh 16:13; Co1 7:25, Co1 7:40, Co1 14:37; Th1 4:8; Pe1 1:12
greater: Mat 11:30, Mat 23:4; Rev 2:24
Geneva 1599
15:28 (11) For it seemed good to the (n) Holy Ghost, and (o) to us, to lay upon you no greater burden than these (p) necessary things;
(11) That is a lawful council, which the Holy Spirit rules.
(n) First they made mention of the Holy Spirit, so that it may not seem to be any man's work.
(o) Not that men have any authority of themselves, but to show the faithfulness that they used in their ministry and labour.
(p) This was no absolute necessity, but in respect of the state of that time, so that the Gentiles and the Jews might live together more peaceably, with less occasion to quarrel.
John Gill
15:28 For it seemed good to the Holy Ghost, and to us,.... By various things they had reason doubtless to conclude, that they were under the influence and direction of the Holy Ghost in this affair; as by the spirit of prayer that was among them; by that power and energy with which many of them spoke on this occasion, and that so agreeable to the word of God; and by that unanimity with which they came into the advice given. With respect to the form here used, compare 1Chron 13:2 and the Targum on it, which renders the words thus;
"if it be beautiful before you, and acceptable before the Lord, let us send, &c.''
Tit follows here,
to lay upon you no greater burden than these necessary things; not that they were necessary to salvation, but necessary to secure the peace of the churches, and at least were necessary, at that present time; and therefore since it appeared to be necessary to enjoin them for the present, they hoped they would not refuse to bear them; and especially, since, though they must own they were burdens, and a part of the yoke of bondage, yet they were not many, nor very heavy, and for the future they should lay no other, nor more upon them; and what they did, was to prevent any other or greater burden to be laid; and so the Syriac version renders it, "lest any more, or greater burden should be laid upon you."
John Wesley
15:28 These necessary things - All of these were necessary for that time. But the first of them was not necessary long; and the direction concerning it was therefore repealed by the same Spirit, as we read in the former Epistle to the Corinthians.
Robert Jamieson, A. R. Fausset and David Brown
15:28 For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.
to lay upon you no greater burden than these necessary things . . . from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Acts 15:20-21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Acts 15:20 may clear this (see on Acts 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.
15:2915:29: ՚ի բա՛ց կալ ՚ի զոհելոյ կռոց, եւ յարենէ, եւ ՚ի հեղձուցելոյ, եւ ՚ի պոռնկութենէ. յորոց պահեալ զանձինս բարւո՛ք գործիցէք. ո՛ղջ լերուք։
29. այն է՝ հեռու մնալ կուռքերին զոհուած կերակուրներից եւ արիւնից, խեղդամահ արուած կենդանիներից ու պոռնկութիւնից[33]. ձեզ դրանցից հեռու պահելով՝ լաւ կ’անէք: Ո՛ղջ եղէք»:[33] Լաւագոյն յուն. բն. պոռնկութիւնից բառի փոխարէն ունեն անպարկեշտութիւնից:
29 Որ ետ կենաք կուռքերու զոհուածէ եւ արիւնէ ու խեղդուածէ եւ պոռնկութենէ, որոնցմէ ինքզինքնիդ պահելով աղէկ պիտի ընէք։ Ո՛ղջ եղէք»։
ի բաց կալ ի զոհելոյ կռոց եւ յարենէ եւ ի հեղձուցելոյ եւ ի պոռնկութենէ. յորոց պահեալ զանձինս բարւոք գործէք. ողջ լերուք:

15:29: ՚ի բա՛ց կալ ՚ի զոհելոյ կռոց, եւ յարենէ, եւ ՚ի հեղձուցելոյ, եւ ՚ի պոռնկութենէ. յորոց պահեալ զանձինս բարւո՛ք գործիցէք. ո՛ղջ լերուք։
29. այն է՝ հեռու մնալ կուռքերին զոհուած կերակուրներից եւ արիւնից, խեղդամահ արուած կենդանիներից ու պոռնկութիւնից[33]. ձեզ դրանցից հեռու պահելով՝ լաւ կ’անէք: Ո՛ղջ եղէք»:
[33] Լաւագոյն յուն. բն. պոռնկութիւնից բառի փոխարէն ունեն անպարկեշտութիւնից:
29 Որ ետ կենաք կուռքերու զոհուածէ եւ արիւնէ ու խեղդուածէ եւ պոռնկութենէ, որոնցմէ ինքզինքնիդ պահելով աղէկ պիտի ընէք։ Ո՛ղջ եղէք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: воздерживаться от идоложертвенного и крови, и удавленины, и блуда, и не делать другим того, чего себе не хотите. Соблюдая сие, хорошо сделаете. Будьте здравы".
15:29  ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὗ πράξετε. ἔρρωσθε.
15:29. ἀπέχεσθαι ( to-hold-off ) εἰδωλοθύτων ( image-surged ) καὶ (and) αἵματος (of-a-blood) καὶ (and) πνικτῶν ( of-choked ) καὶ (and) πορνείας: (of-a-harloting-of) ἐξ (out) ὧν ( of-which ) διατηροῦντες ( keeping-through-unto ) ἑαυτοὺς (to-selves) εὖ (goodly) πράξετε. (ye-shall-practice) Ἔρρωσθε. (Ye-should-have-had-come-to-be-en-strengthed)
15:29. ut abstineatis vos ab immolatis simulacrorum et sanguine suffocato et fornicatione a quibus custodientes vos bene agetis valeteThat you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.
29. that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.
15:29. that you abstain from things immolated to idols, and from blood, and from what has been suffocated, and from fornication. You will do well to keep yourselves from these things. Farewell.”
15:29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well:

29: воздерживаться от идоложертвенного и крови, и удавленины, и блуда, и не делать другим того, чего себе не хотите. Соблюдая сие, хорошо сделаете. Будьте здравы".
15:29  ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὗ πράξετε. ἔρρωσθε.
15:29. ut abstineatis vos ab immolatis simulacrorum et sanguine suffocato et fornicatione a quibus custodientes vos bene agetis valete
That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.
15:29. that you abstain from things immolated to idols, and from blood, and from what has been suffocated, and from fornication. You will do well to keep yourselves from these things. Farewell.”
15:29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:29: Ye shall do well - But, if they did not keep themselves from these things, they would do ill; that is, they would sin against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience?
Fare-well - An old English form of expressing good wishes and good will. It is compounded of to go, and much, well, very much. Go well, go prosperously! - tantamount with good speed! may you succeed well! may God direct you! Like to that other form of sound words, God be with you! corrupted now into good by to ye! And of the same meaning with adieu! a Dieu, to God; that is, I commend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and, therefore, in their familiar good wishes, they gave each other to God. The Greek word ερῥωσθε, errhosthe, here used, from ῥωννυμι, to strengthen, make strong, has nearly the same signification: be strong, courageous, active, be in health, and be prosperous! What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments!
Albert Barnes: Notes on the Bible - 1834
15:29: From meats offered to idols - This explains what is meant by "pollutions of idols," Act 15:20.
Ye shall do well - You will do what ought to be done in regard to the subjects of dispute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: ye abstain: Act 15:20, Act 21:25; Lev 17:14; Rom 14:14, Rom 14:15, Rom 14:20, Rom 14:21; Co1 10:18-20; Rev 2:14, Rev 2:20
if ye: Co2 11:9; Ti1 5:22; Jam 1:27; Jo1 5:21; Jde 1:20, Jde 1:21, Jde 1:24
Fare: Act 18:21, Act 23:30; Luk 9:61; Co2 13:11
Geneva 1599
15:29 (12) That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
(12) Charity is required even in indifferent matters.
John Gill
15:29 That ye abstain from meats offered to idols,.... Which explains what is meant by pollutions of idols, Acts 15:20
and from blood, and from things strangled, and from fornication. See Gill on Acts 15:20.
In Beza's most ancient copy, and in three other manuscripts, and in the Complutensian edition, it follows, "and whatsoever ye would not have done to yourselves, that do ye not to another"; in like manner the Ethiopic version also reads, as in Acts 15:20 "from which if ye keep yourselves ye shall do well"; it will be doing a good thing, and make for the peace of the churches; in Beza's most ancient copy it is added, "born", or "moved by the Holy Ghost": being influenced and assisted by him in this, and every good work:
fare ye well; the Syriac version adds, "in our Lord".
John Wesley
15:29 Blood - The eating which was never permitted the children of God from the beginning of the world. Nothing can be clearer than this. For, 1. From Adam to Noah no man ate flesh at all; consequently no man then ate blood. 2. When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3. God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4. Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eighth century. 5. From that time those Churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6. In all those Churches which never did acknowledge the bishop of Rome's authority, it never was allowed to eat blood; nor is it allowed at this day. This is the plain fact; let men reason as plausibly as they please on one side or the other. From which keeping yourselves ye will do well - That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding councils of inferior authority change it into the style of anathemas! Forms which have proved an occasion of consecrating some of the most devilish passions under the most sacred names; and like some ill - adjusted weapons of war, are most likely to hurt the hand from which they are thrown.
15:3015:30: Եւ նոքա արձակեալք՝ իջի՛ն յԱնտիոք, եւ ժողովեալ զժողովուրդսն՝ ետո՛ւն զթուղթն[2501]։ [2501] Օրինակ մի յաւելու. Արձակեալք յեկեղեցւոյն իջին։ Ոմանք. Զժողովուրդն ետուն։
30. Եւ նրանք մեկնելով՝ ճանապարհ դրուեցին եւ Անտիոք իջան ու ժողովրդին հաւաքելով՝ նամակը տուեցին:
30 Անոնք ալ ճամբայ դրուելով՝ Անտիոք գացին եւ ժողովուրդը մէկտեղ ժողվելով թուղթը տուին։
Եւ նոքա արձակեալք իջին յԱնտիոք, եւ ժողովեալ զժողովուրդն` ետուն զթուղթն:

15:30: Եւ նոքա արձակեալք՝ իջի՛ն յԱնտիոք, եւ ժողովեալ զժողովուրդսն՝ ետո՛ւն զթուղթն[2501]։
[2501] Օրինակ մի յաւելու. Արձակեալք յեկեղեցւոյն իջին։ Ոմանք. Զժողովուրդն ետուն։
30. Եւ նրանք մեկնելով՝ ճանապարհ դրուեցին եւ Անտիոք իջան ու ժողովրդին հաւաքելով՝ նամակը տուեցին:
30 Անոնք ալ ճամբայ դրուելով՝ Անտիոք գացին եւ ժողովուրդը մէկտեղ ժողվելով թուղթը տուին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: Итак, отправленные пришли в Антиохию и, собрав людей, вручили письмо.
15:30  οἱ μὲν οὗν ἀπολυθέντες κατῆλθον εἰς ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν·
15:30. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) ἀπολυθέντες ( having-been-loosed-off ) κατῆλθον (they-had-came-down) εἰς (into) Ἀντιόχειαν, (to-an-Antiocheia,"καὶ (and) συναγαγόντες ( having-had-led-together ) τὸ (to-the-one) πλῆθος (to-a-repletion) ἐπέδωκαν (they-gave-upon) τὴν (to-the-one) ἐπιστολήν: (to-a-setting-upon)
15:30. illi igitur dimissi descenderunt Antiochiam et congregata multitudine tradiderunt epistulamThey therefore, being dismissed, went down to Antioch and, gathering together the multitude, delivered the epistle.
30. So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.
15:30. And so, having been dismissed, they went down to Antioch. And gathering the multitude together, they delivered the epistle.
15:30. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

30: Итак, отправленные пришли в Антиохию и, собрав людей, вручили письмо.
15:30  οἱ μὲν οὗν ἀπολυθέντες κατῆλθον εἰς ἀντιόχειαν, καὶ συναγαγόντες τὸ πλῆθος ἐπέδωκαν τὴν ἐπιστολήν·
15:30. illi igitur dimissi descenderunt Antiochiam et congregata multitudine tradiderunt epistulam
They therefore, being dismissed, went down to Antioch and, gathering together the multitude, delivered the epistle.
15:30. And so, having been dismissed, they went down to Antioch. And gathering the multitude together, they delivered the epistle.
15:30. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: and: Act 6:2, Act 21:22
delivered: Act 16:4, Act 23:33
Geneva 1599
15:30 (13) So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
(13) It is required for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.
John Gill
15:30 So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem:
they came to Antioch; or "came down to Antioch", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to Acts 15:1
and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was:
they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.
15:3115:31: Եւ ընթերցեալ՝ ուրա՛խ եղեն ՚ի վերայ մխիթարութեանն։
31. Եւ նրանք ընթերցելով՝ այդ մխիթարութեան համար ուրախացան:
31 Ու երբ կարդացին, ուրախացան տրուած մխիթարութեան համար։
Եւ ընթերցեալ ուրախ եղեն ի վերայ մխիթարութեանն:

15:31: Եւ ընթերցեալ՝ ուրա՛խ եղեն ՚ի վերայ մխիթարութեանն։
31. Եւ նրանք ընթերցելով՝ այդ մխիթարութեան համար ուրախացան:
31 Ու երբ կարդացին, ուրախացան տրուած մխիթարութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
15:3131: Они же, прочитав, возрадовались о сем наставлении.
15:31  ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.
15:31. ἀναγνόντες ( having-had-acquainted-up ) δὲ (moreover) ἐχάρησαν (they-had-been-joyed) ἐπὶ (upon) τῇ (unto-the-one) παρακλήσει. (unto-a-calling-beside)
15:31. quam cum legissent gavisi sunt super consolationeWhich when they had read, they rejoiced for the consolation.
31. And when they had read it, they rejoiced for the consolation.
15:31. And when they had read it, they were gladdened by this consolation.
15:31. [Which] when they had read, they rejoiced for the consolation.
when they had read, they rejoiced for the consolation:

31: Они же, прочитав, возрадовались о сем наставлении.
15:31  ἀναγνόντες δὲ ἐχάρησαν ἐπὶ τῇ παρακλήσει.
15:31. quam cum legissent gavisi sunt super consolatione
Which when they had read, they rejoiced for the consolation.
15:31. And when they had read it, they were gladdened by this consolation.
15:31. [Which] when they had read, they rejoiced for the consolation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Возрадовались о сем наставлении..." - и потому, что оно восстановляло нарушенный мир церквей, и потому, что восстановляло именно в желанном для них духе - признанием необязательности Моисеева закона в христианстве.
Adam Clarke: Commentary on the Bible - 1831
15:31: They rejoiced for the consolation - It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.
Albert Barnes: Notes on the Bible - 1834
15:31: They rejoiced for the consolation - They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles; in a mild, kind, conciliatory spirit, and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party people, but to mingle their sober counsels, to inquire what was right, and to express, in a Christian manner, what was proper to be done. Great and important principles were to be established in regard to the Christian church, and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy Would it have been if this spirit had been possessed by all professedly Christian councils; if all had really sought the peace and harmony of the churches; if none had ever been convened to kindle the fires of persecution, or to rend and destroy the church of God!
This council has been usually appealed to as the authority for councils in the church as a permanent arrangement, and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as authority for neither. For:
(1) It was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders.
(2) it had none of the marks or appendages of a court. The term "court," or judicature, is nowhere applied to it, nor to any assembly of Christian people in the New Testament. Nor should these terms be used now in the churches. courts of judicature imply a degree of authority which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of people.
(3) there is not the slightest intimation that anything like permanency was to be attached to this council, or that it would be periodically or regularly repeated. It proves, indeed, that, when cases of difficulty occur - when Christians are perplexed and embarrassed, or when contentions arise - it is proper to refer to Christian people for advice and direction. Such was the case here, and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial Conventions; by Methodists in their conferences; by Presbyterians in their General Assembly; by Friends in their Yearly Meetings; by Baptists and congregationalists in their Associations, etc.; but the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving divine authority to these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church, and the example of the council at Jerusalem can be adduced as furnishing as reach divine authority for one as for another; that is, it does not make all or either of them of divine authority, or obligatory on the church of God.
(4) it should be added that a degree of authority (compare Act 16:4) would, of course, be attached to the decision of the apostles and elders at that time which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten - what, alas! it seems to have been the pleasure and the interest of ecclesiastics to forget that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt to "lord it" over their faith or their consciences. The case was a single, specific, definite question referred to them, and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle With the case; they enjoined no future reference of such cases to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom, and contemplated no arrangement of a permanent character asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord's freemen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: they rejoiced: Act 15:1, Act 15:10, Act 16:5; Gal 2:4, Gal 2:5, Gal 5:1; Phi 3:3
consolation: or, exhortation
John Gill
15:31 Which when they had read,.... That is, when the brethren of the church at Antioch had read the letter delivered to them; for not Paul and Barnabas, or Judas and Silas, who were sent with it, read it, but the brethren to whom it was sent, as was proper.
They rejoiced for the consolation, or "exhortation", as the word may be rendered, which was given them in the letter, to abstain from the above things, without being burdened with any other; and they rejoiced that there was such an agreement among the apostles, elders, and brethren at Jerusalem; and that their sentiments, and those of Paul and Barnabas, and other faithful ministers and saints at Antioch, were alike, and were opposed to the judaizing preachers and professors; and above all, they rejoiced that they were freed from the burdensome yoke of the law, and that the controversy which had been raised among them, was likely to be ended, and to issue so well.
Robert Jamieson, A. R. Fausset and David Brown
15:31 they rejoiced for the consolation--As the same word is in Acts 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.
15:3215:32: Յուդա եւ Շիղա՝ զի եւ նոքա մարգարէ՛ք էին, բանիւք բազմօք մխիթարեցին զեղբարս՝ եւ հաստատեցին։
32. Յուդան եւ Շիղան, քանի որ նրանք էլ մարգարէներ էին, բազում խօսքերով յորդորեցին եղբայրներին եւ ամրապնդեցին նրանց:
32 Իսկ Յուդա ու Շիղա, որ իրենք ալ մարգարէ էին, շատ խօսքերով յորդորեցին եղբայրները ու հաստատեցին։
Յուդա եւ Շիղա, զի եւ նոքա մարգարէք էին, բանիւք բազմօք մխիթարեցին զեղբարս եւ հաստատեցին:

15:32: Յուդա եւ Շիղա՝ զի եւ նոքա մարգարէ՛ք էին, բանիւք բազմօք մխիթարեցին զեղբարս՝ եւ հաստատեցին։
32. Յուդան եւ Շիղան, քանի որ նրանք էլ մարգարէներ էին, բազում խօսքերով յորդորեցին եղբայրներին եւ ամրապնդեցին նրանց:
32 Իսկ Յուդա ու Շիղա, որ իրենք ալ մարգարէ էին, շատ խօսքերով յորդորեցին եղբայրները ու հաստատեցին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3232: Иуда и Сила, будучи также пророками, обильным словом преподали наставление братиям и утвердили их.
15:32  ἰούδας τε καὶ σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν·
15:32. Ἰούδας (An-Ioudas) τε (also) καὶ (and) Σίλας, (a-Silas,"καὶ (and) αὐτοὶ (them) προφῆται (declarers-before) ὄντες , ( being ,"διὰ (through) λόγου (of-a-forthee) πολλοῦ (of-much) παρεκάλεσαν (they-called-beside-unto) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) ἐπεστήριξαν: (they-stood-upon-to)
15:32. Iudas autem et Silas et ipsi cum essent prophetae verbo plurimo consolati sunt fratres et confirmaveruntBut Judas and Silas, being prophets also themselves, with many words comforted the brethren and confirmed them.
32. And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.
15:32. But Judas and Silas, being also prophets themselves, consoled the brothers with many words, and they were strengthened.
15:32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed [them].
And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed:

32: Иуда и Сила, будучи также пророками, обильным словом преподали наставление братиям и утвердили их.
15:32  ἰούδας τε καὶ σιλᾶς, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν·
15:32. Iudas autem et Silas et ipsi cum essent prophetae verbo plurimo consolati sunt fratres et confirmaverunt
But Judas and Silas, being prophets also themselves, with many words comforted the brethren and confirmed them.
15:32. But Judas and Silas, being also prophets themselves, consoled the brothers with many words, and they were strengthened.
15:32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: См. выше к ст. 27, а также XI:27; XIII:1.
Adam Clarke: Commentary on the Bible - 1831
15:32: Judas and Silas, being prophets - That is, being teachers in the Church. This signification of the word prophet we have often already seen. See the notes on Act 11:27; Act 13:1.
Exhorted the brethren - To abide steadily attached to God, and to each other, in peace, love, and unity.
And confirmed them - In the blessed truths they had already received.
Albert Barnes: Notes on the Bible - 1834
15:32: Being prophets - See the notes on Act 11:27. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remark able ability. Compare the notes on Rom 12:6.
Confirmed them - Strengthened them; that is, by their instructions and exhortations. See the notes on Act 14:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: being: Act 2:17, Act 2:18, Act 11:23, Act 11:27, Act 13:1; Mat 23:34; Luk 11:49; Rom 12:6; Co1 12:28, Co1 12:29; Co1 14:3, Co1 14:29, Co1 14:32; Eph 3:5, Eph 4:11; Th1 5:20
exhorted: Act 2:40, Act 11:23, Act 14:22, Act 18:23, Act 20:2; Rom 12:8; Th1 2:11, Th1 4:1, Th1 5:14; Th2 3:12; Ti1 2:1; Ti2 4:2; Tit 2:6-15; Pe1 5:1, Pe1 5:12
confirmed: Act 15:41; Isa 35:3, Isa 35:4; Dan 11:1; Co1 1:8; Eph 4:12, Eph 4:13; Th1 3:2; Pe1 5:10
John Gill
15:32 And Judas and Silas being also prophets themselves,.... As well as Paul and Barnabas, and others, that were at Antioch; see Acts 13:1 and by prophets are meant, not only such who had the gift of foretelling things to come; though such there were, and these might have that gift; but such who were able to explain the prophecies of the Old Testament, give the true sense of the Scriptures, and open them to the edification of others; wherefore having such gifts, they made use of them; Beza's ancient copy adds, "full of the Holy Ghost":
and exhorted the brethren with many words; which does not so much design the prolixity of their discourses, and the frequency of their ministrations, though they might preach both long and often; as the richness of the matter of them, as the Syriac version suggests, rendering it, "with a rich word"; with copiousness, fulness, and abundance of Gospel truths, with which they comforted the brethren, giving them many useful instructions and exhortations:
and confirmed them; in the doctrines of the Gospel, and particularly in their Christian liberty, and freedom from the law of Moses, in which the false teachers had endeavoured to stagger them.
Robert Jamieson, A. R. Fausset and David Brown
15:32 Judas and Silas, being prophets themselves--that is, inspired teachers.
exhorted the brethren with many words--"much discourse."
and confirmed them--opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purification of the heart by faith alone (as expressed by Peter, Acts 15:9, Acts 15:11), and dwelling on the necessity of harmony in principle and affection between the Gentile disciples and their Jewish brethren.
15:3315:33: Եւ եղեալ անդ ժամանակս, արձակեցան յեղբարց խաղաղութեամբ առ առաքեալսն[2502]։ [2502] Ոմանք. Ժամանակս ինչ, արձակեցան խաղաղութեամբ յեղբարց։
33. Եւ միառժամանակ այնտեղ մնալով՝ եղբայրների կողմից խաղաղութեամբ յետ ուղարկուեցին առաքեալների մօտ:
33 Ատեն մը հոն կենալէ յետոյ, եղբայրներէն խաղաղութեամբ ճամբայ դրուեցան ու առաքեալներուն դարձան։
Եւ եղեալ անդ ժամանակս` արձակեցան խաղաղութեամբ յեղբարց [67]առ առաքեալսն:

15:33: Եւ եղեալ անդ ժամանակս, արձակեցան յեղբարց խաղաղութեամբ առ առաքեալսն[2502]։
[2502] Ոմանք. Ժամանակս ինչ, արձակեցան խաղաղութեամբ յեղբարց։
33. Եւ միառժամանակ այնտեղ մնալով՝ եղբայրների կողմից խաղաղութեամբ յետ ուղարկուեցին առաքեալների մօտ:
33 Ատեն մը հոն կենալէ յետոյ, եղբայրներէն խաղաղութեամբ ճամբայ դրուեցան ու առաքեալներուն դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
15:3333: Пробыв там [некоторое] время, они с миром отпущены были братиями к Апостолам.
15:33  ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ᾽ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς.
15:33. ποιήσαντες ( having-done-unto ) δὲ (moreover) χρόνον (to-an-interim) ἀπελύθησαν (they-were-loosed-off) μετ' (with) εἰρήνης (of-a-peace) ἀπὸ (off) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) πρὸς (toward) τοὺς (to-the-ones) ἀποστείλαντας ( to-having-set-off ) αὐτούς. (to-them)
15:33. facto autem ibi tempore dimissi sunt cum pace a fratribus ad eos qui miserant illosAnd after they had spent some time there, they were let go with peace by the brethren unto them that had sent them.
33. And after they had spent some time , they were dismissed in peace from the brethren unto those that had sent them forth.
15:33. Then, after spending some more time there, they were dismissed with peace, by the brothers, to those who had sent them.
15:33. And after they had tarried [there] a space, they were let go in peace from the brethren unto the apostles.
And after they had tarried [there] a space, they were let go in peace from the brethren unto the apostles:

33: Пробыв там [некоторое] время, они с миром отпущены были братиями к Апостолам.
15:33  ποιήσαντες δὲ χρόνον ἀπελύθησαν μετ᾽ εἰρήνης ἀπὸ τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς.
15:33. facto autem ibi tempore dimissi sunt cum pace a fratribus ad eos qui miserant illos
And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them.
15:33. Then, after spending some more time there, they were dismissed with peace, by the brothers, to those who had sent them.
15:33. And after they had tarried [there] a space, they were let go in peace from the brethren unto the apostles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:33: They were let go - That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.
Albert Barnes: Notes on the Bible - 1834
15:33: A space - For some time.
They were let go in peace - An expression implying that they departed with the affectionate regard of the Christians to whom they had ministered, and with their highest wishes for their prosperity, Co1 16:11; Jo2 1:10.
Unto the apostles - At Jerusalem. Many mss., however, instead of "unto the apostles," read "unto those who had sent them." The sense is not materially different.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: they were: Act 16:36; Gen 26:29; Exo 4:18; Co1 16:11; Heb 11:31; Jo2 1:10
Geneva 1599
15:33 And after they had tarried [there] a space, they were let go in (q) peace from the brethren unto the apostles.
(q) This is a Hebrew idiom, which is the same as saying, "as the brethren wished them all prosperous success, and the church dismissed them with good leave."
John Gill
15:33 And after they had tarried there a space,.... How long is not certain; the Arabic version renders it "a year"; and it is probable enough, they might stay there so long, till things were thoroughly settled, which were thrown into great disorder and confusion, by the pleaders for circumcision:
they were let go in peace; that is, they were dismissed, and went away with the leave and consent of the church; who returned them thanks for the service and good offices they had done them, and wished them all peace, prosperity, and happiness, both in soul and body, and great success in their ministrations wherever they went: and as they were dismissed in peace, they left the church in perfect peace; an end being put to the controversy about circumcision, which was raised among them; and the members of the church being agreed in their sentiments, and heartily united in their affections to one another: and thus Judas and Silas were honourably dismissed
from the brethren, at Antioch,
to the Apostles, at Jerusalem; the Alexandrian copy, and Beza's ancient copy, the Vulgate Latin, and Ethiopic versions, read, "to them that sent them"; and so include, with the apostles, the elders, and brethren at Jerusalem, who wrote the letter to the church at Antioch, and sent it by them; and it was proper that they should return to them, and give them an account of the success of it, how it was received, and what good it had done.
Robert Jamieson, A. R. Fausset and David Brown
15:33 were let go in peace--with peace, as the customary parting salutation.
15:3415:34: Եւ հաճոյ թուեցաւ Շիղայի մնա՛լ անդէն[2503]։ [2503] Ոսկան աստէն ՚ի Լատինականէն առեալ յաւելու. Մնալ անդէն. իսկ Յուդաս միայն գնաց յԵրուսաղէմ։ Որ ոչ ուրեք ՚ի գրչագիրս մեր գտանի, որպէս եւ ոչ ՚ի Յունական սկզբնագրին։
34. Սակայն Շիղային հաճելի թուաց այնտեղ մնալ[34]:[34] Լաւագոյն յուն. բն. չունեն այս համարը:
34 Բայց Շիղային յարմար երեւցաւ, որ հոն մնայ։
[68]Եւ հաճոյ թուեցաւ Շիղայի մնալ անդէն:

15:34: Եւ հաճոյ թուեցաւ Շիղայի մնա՛լ անդէն[2503]։
[2503] Ոսկան աստէն ՚ի Լատինականէն առեալ յաւելու. Մնալ անդէն. իսկ Յուդաս միայն գնաց յԵրուսաղէմ։ Որ ոչ ուրեք ՚ի գրչագիրս մեր գտանի, որպէս եւ ոչ ՚ի Յունական սկզբնագրին։
34. Սակայն Շիղային հաճելի թուաց այնտեղ մնալ[34]:
[34] Լաւագոյն յուն. բն. չունեն այս համարը:
34 Բայց Շիղային յարմար երեւցաւ, որ հոն մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3434: Но Силе рассудилось остаться там. (А Иуда возвратился в Иерусалим.)
15:34  
15:34. [WH omits this verse.]
15:34. [OMITTED TEXT]But it seemed good unto Silas to remain there: and Judas alone departed to Jerusalem.
34. ( Some ancient authorities insert, with variations, ver. 34 ) But it seemed good unto Silas to abide there.
15:34. But it seemed good to Silas to remain there. So Judas alone departed to Jerusalem.
15:34. Notwithstanding it pleased Silas to abide there still.
Notwithstanding it pleased Silas to abide there still:

34: Но Силе рассудилось остаться там. (А Иуда возвратился в Иерусалим.)
15:34  
15:34. [WH omits this verse.]
15:34. [OMITTED TEXT]
But it seemed good unto Silas to remain there: and Judas alone departed to Jerusalem.
34. ( Some ancient authorities insert, with variations, ver. 34 ) But it seemed good unto Silas to abide there.
15:34. But it seemed good to Silas to remain there. So Judas alone departed to Jerusalem.
15:34. Notwithstanding it pleased Silas to abide there still.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: "Однако Силе рассудилось остаться там..." Всего этого стиха нет во многих древних рукописях, и св. Златоуст не читал его. Впрочем, сказанное в нем подтверждается последующими событиями (ст. 40, ср. 36).
Adam Clarke: Commentary on the Bible - 1831
15:34: Notwithstanding it pleased Silas, etc. - This whole verse is wanting in ABEG, a great number besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and some of the fathers. It does not appear to have been originally in the text.
Albert Barnes: Notes on the Bible - 1834
15:34: Notwithstanding ... - This whole verse is missing in many mss.; in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, "It seemed good to Silas to remain, but Judas went alone to Jerusalem."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: it pleased: Act 11:25, Act 11:26, Act 18:27; Co1 16:12
John Gill
15:34 Notwithstanding it pleased Silas to abide there still,.... Though he had leave to go, and was actually dismissed with Judas; and doubtless intended to have gone with him, but for some reason or another he changed his mind, and thought fit to continue at Antioch some time longer: and the design of Providence in it seems to have been this; that he might be a companion with the Apostle Paul in his travels among the Gentiles, as he afterwards was, and was very useful to him. This verse is wanting in the Alexandrian copy, and in the Syriac and Arabic versions; the Ethiopic version reads, "and Paul proposed", or "determined to abide", as he did some little time longer, as appears from the following verse: the Vulgate Latin version here adds, and "Judas went alone to Jerusalem"; and so it is read in one of Beza's copies, and in one of Stephens's.
Robert Jamieson, A. R. Fausset and David Brown
15:34 it pleased Silas--Silas determined.
to abide there still--(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Acts 15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.
15:3515:35: Բայց Պաւղոս եւ Բառնաբաս շրջէի՛ն յԱնտիոք, ուսուցանել եւ աւետարանե՛լ եւ այլովք բազմօք՝ զբանն Աստուծոյ[2504]։ դզ [2504] Ոմանք. Եւ Բառնաբաս իջին յԱնտիոք... զբանն Տեառն։
35. Իսկ Պօղոսն ու Բառնաբասը շրջում էին Անտիոքում եւ շատ ուրիշների հետ ուսուցանում ու աւետարանում էին Աստծու խօսքը:
35 Պօղոսն ու Բառնաբասն ալ Անտիոքի մէջ կը կենային եւ ուրիշ շատերու հետ Տէրոջը խօսքը կը սորվեցնէին ու կը քարոզէին։
Բայց Պաւղոս եւ Բառնաբաս շրջէին յԱնտիոք, ուսուցանել եւ աւետարանել եւ այլովք բազմօք զբանն Տեառն:

15:35: Բայց Պաւղոս եւ Բառնաբաս շրջէի՛ն յԱնտիոք, ուսուցանել եւ աւետարանե՛լ եւ այլովք բազմօք՝ զբանն Աստուծոյ[2504]։ դզ
[2504] Ոմանք. Եւ Բառնաբաս իջին յԱնտիոք... զբանն Տեառն։
35. Իսկ Պօղոսն ու Բառնաբասը շրջում էին Անտիոքում եւ շատ ուրիշների հետ ուսուցանում ու աւետարանում էին Աստծու խօսքը:
35 Պօղոսն ու Բառնաբասն ալ Անտիոքի մէջ կը կենային եւ ուրիշ շատերու հետ Տէրոջը խօսքը կը սորվեցնէին ու կը քարոզէին։
zohrab-1805▾ eastern-1994▾ western am▾
15:3535: Павел же и Варнава жили в Антиохии, уча и благовествуя, вместе с другими многими, слово Господне.
15:35  παῦλος δὲ καὶ βαρναβᾶς διέτριβον ἐν ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.
15:35. Παῦλος (A-Paulos) δὲ (moreover) καὶ (and) Βαρνάβας (a-Barnabas) διέτριβον (they-were-rubbing-through) ἐν (in) Ἀντιοχείᾳ (unto-an-Antiocheia) διδάσκοντες ( teaching ) καὶ (and) εὐαγγελιζόμενοι ( goodly-messaging-to ) μετὰ (with) καὶ (and) ἑτέρων ( of-different ) πολλῶν ( of-much ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
15:35. Paulus autem et Barnabas demorabantur Antiochiae docentes et evangelizantes cum aliis pluribus verbum DominiAnd Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord.
35. But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.
15:35. And Paul and Barnabas remained at Antioch, with many others, teaching and evangelizing the Word of the Lord.
15:35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also:

35: Павел же и Варнава жили в Антиохии, уча и благовествуя, вместе с другими многими, слово Господне.
15:35  παῦλος δὲ καὶ βαρναβᾶς διέτριβον ἐν ἀντιοχείᾳ διδάσκοντες καὶ εὐαγγελιζόμενοι μετὰ καὶ ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου.
15:35. Paulus autem et Barnabas demorabantur Antiochiae docentes et evangelizantes cum aliis pluribus verbum Domini
And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord.
15:35. And Paul and Barnabas remained at Antioch, with many others, teaching and evangelizing the Word of the Lord.
15:35. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:35: Paul also, and Barnabas, continued in Antioch - How long a time is unknown. It is probable that at this time the unhappy incident occurred between Paul and Peter which is recorded in Gal 2:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: continued: Act 13:1, Act 14:28
teaching: Act 28:31; Mat 28:19, Mat 28:20; Col 1:28; Ti1 2:7; Ti2 4:2
John Gill
15:35 Paul also and Barnabas continued in Antioch,.... As well as Silas: teaching and preaching the word of the Lord; the Gospel of Christ; not the word of men, but the word of the Lord, of which he is both the author and subject: this they preached in season, and out of season, with power, purity, plainness, and faithfulness.
And many others also; who either came along with them from Jerusalem, when they brought the letter from thence, or were here before; who came hither upon the persecution raised at the death of Stephen, Acts 11:19 or they were the prophets which afterwards came from Jerusalem thither, Acts 11:27 such as Simeon called Niger, Lucius of Cyrene, and Manaen, Acts 13:1.
John Wesley
15:35 Paul and Barnabas abode in Antioch - And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood him to the face, for separating himself from the Gentiles, Gal 2:11, &c.
Robert Jamieson, A. R. Fausset and David Brown
15:35 Paul . . . and Barnabas continued in Antioch, teaching--to the disciples.
and preaching--to those without.
the word of the Lord, with many others--other laborers.
also--How rich must Antioch at this time have been in the ministrations of the Gospel! (For a painful scene on this occasion between Paul and Peter, see Gal 2:11-14).
15:3615:36: Իսկ յետ աւուրց ինչ ասէ Պաւղոս ցԲառնաբաս. Դարձցո՛ւք եւ շրջեսցո՛ւք զեղբարբք, ըստ ամենայն քաղաքաց յորս քարոզեցա՛ք զբանն Տեառն, թէ ո՞րպէս ունիցին[2505]։ [2505] Ոսկան. Աւուրց ասէ Պօ՛՛։
36. Իսկ մի քանի օր յետոյ Պօղոսը Բառնաբասին ասաց. «Վերադառնանք եւ շրջենք եղբայրների մէջ բոլոր այն քաղաքներում, որտեղ քարոզեցինք Տիրոջ խօսքը՝ տեսնելու, թէ ինչ վիճակում են»:
36 Քանի մը օր յետոյ Պօղոս ըսաւ Բառնաբասին. «Դառնանք ու այցելենք եղբայրներուն՝ բոլոր քաղաքները, ուր Տէրոջը խօսքը քարոզեցինք եւ տեսնենք թէ ի՞նչպէս են»։
Իսկ յետ աւուրց ինչ ասէ Պաւղոս ցԲառնաբաս. Դարձցուք եւ շրջեսցուք զեղբարբք ըստ ամենայն քաղաքաց յորս քարոզեցաք զբանն Տեառն թէ որպէս ունիցին:

15:36: Իսկ յետ աւուրց ինչ ասէ Պաւղոս ցԲառնաբաս. Դարձցո՛ւք եւ շրջեսցո՛ւք զեղբարբք, ըստ ամենայն քաղաքաց յորս քարոզեցա՛ք զբանն Տեառն, թէ ո՞րպէս ունիցին[2505]։
[2505] Ոսկան. Աւուրց ասէ Պօ՛՛։
36. Իսկ մի քանի օր յետոյ Պօղոսը Բառնաբասին ասաց. «Վերադառնանք եւ շրջենք եղբայրների մէջ բոլոր այն քաղաքներում, որտեղ քարոզեցինք Տիրոջ խօսքը՝ տեսնելու, թէ ինչ վիճակում են»:
36 Քանի մը օր յետոյ Պօղոս ըսաւ Բառնաբասին. «Դառնանք ու այցելենք եղբայրներուն՝ բոլոր քաղաքները, ուր Տէրոջը խօսքը քարոզեցինք եւ տեսնենք թէ ի՞նչպէս են»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3636: По некотором времени Павел сказал Варнаве: пойдем опять, посетим братьев наших по всем городам, в которых мы проповедали слово Господне, как они живут.
15:36  μετὰ δέ τινας ἡμέρας εἶπεν πρὸς βαρναβᾶν παῦλος, ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς ἔχουσιν.
15:36. Μετὰ (With) δέ (moreover) τινας (to-ones) ἡμέρας (to-days) εἶπεν (it-had-said) πρὸς (toward) Βαρνάβαν (to-a-Barnabas,"Παῦλος (a-Paulos," Ἐπιστρέψαντες ( Having-beturned-upon ) δὴ (then) ἐπισκεψώμεθα ( we-might-have-scouted-upon ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) κατὰ (down) πόλιν (to-a-city) πᾶσαν (to-all) ἐν (in) αἷς ( unto-which ) κατηγγείλαμεν (we-messaged-down) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"πῶς (unto-whither) ἔχουσιν. (they-hold)
15:36. post aliquot autem dies dixit ad Barnaban Paulus revertentes visitemus fratres per universas civitates in quibus praedicavimus verbum Domini quomodo se habeantAnd after some days, Paul said to Barnabas: Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.
36. And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, how they fare.
15:36. Then, after some days, Paul said to Barnabas, “Let us return to visit the brothers throughout all the cities in which we have preached the Word of the Lord, to see how they are.”
15:36. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do.
And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do:

36: По некотором времени Павел сказал Варнаве: пойдем опять, посетим братьев наших по всем городам, в которых мы проповедали слово Господне, как они живут.
15:36  μετὰ δέ τινας ἡμέρας εἶπεν πρὸς βαρναβᾶν παῦλος, ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ πόλιν πᾶσαν ἐν αἷς κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, πῶς ἔχουσιν.
15:36. post aliquot autem dies dixit ad Barnaban Paulus revertentes visitemus fratres per universas civitates in quibus praedicavimus verbum Domini quomodo se habeant
And after some days, Paul said to Barnabas: Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.
15:36. Then, after some days, Paul said to Barnabas, “Let us return to visit the brothers throughout all the cities in which we have preached the Word of the Lord, to see how they are.”
15:36. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: С этого стиха и до XVIII:22: описываются обстоятельства второго апостольского путешествия Павла с проповедью Евангелия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Disagreement between Paul and Barnabas.
36 And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41 And he went through Syria and Cilicia, confirming the churches.

We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.

I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal--to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Cant. vii. 12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See 1 Thess. iii. 5, 6. 3. What was intended in this visit: "Let us see how they do," pos echousi--how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them.

II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, v. 37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (v. 38): He thought not good to take him with them, ouk exiou--he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (ch. xiii. 13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Prov. xxv. 19.

III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (ch. xiv. 15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (ch. xii. 12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign.

IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phil. i. 12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (ch. xiii. 4), and which was his own country, ch. iv. 36. Paul went another way into Cilicia, which was his own country, ch. xxi. 39. Each seems to be influenced by his affection to his native soil, as usual (Nescio quá natale solum dulcedine cunctos ducit--There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, 1 Pet. v. 13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (v. 33, 34), he is brought in, and engaged in that noble work.

V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit--a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (ch. xi. 22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (2 Tim. iv. 11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col. iv. 10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (v. 41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.
Adam Clarke: Commentary on the Bible - 1831
15:36: Let us go - and visit our brethren in every city - This heavenly man projected a journey to Cyprus, Pamphylia, Pisidia, Lycaonia, Salamis, Paphos, Perga, Iconium, Lystra, Derbe, Antioch in Pisidia, and elsewhere; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to water the seed he had planted; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves.
Albert Barnes: Notes on the Bible - 1834
15:36: Let us go again and visit our brethren - That is, in the churches which they had established in Asia Minor, Act 13:14. This was a natural wish, and was an enterprise that might be attended with important advantages to those feeble churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:36: Cir, am 4058, ad 54
Let: Act 7:23; Exo 4:18; Jer 23:2; Mat 25:36, Mat 25:43
in every: Act 13:4, Act 13:13, Act 13:14, Act 13:51, Act 14:1, Act 14:6, Act 14:21, Act 14:24, Act 14:25
and see: Rom 1:11; Co2 11:28; Phi 1:27; Th1 2:17, Th1 2:18, Th1 3:6, Th1 3:10, Th1 3:11; Ti2 1:4
Geneva 1599
15:36 (14) And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do.
(14) Congregations or churches easily degenerate unless they are diligently watched over, and therefore these apostles went to oversee the churches they had planted, and for this reason also synods were instituted and appointed.
John Gill
15:36 And some days after,.... That Judas was gone to Jerusalem, and which they had spent in teaching and preaching the word of the Lord at Antioch:
Paul said to Barnabas, let us go again and visit our brethren in every city, where we have preached the word of the Lord, and see how they do; by the "brethren in every city", the apostle means the believers in Syria, Pamphylia, Pisidia, and Lycaonia; where he and Barnabas had preached the Gospel with success; where churches were planted and elders were ordained; of which an account is given in the two preceding chapters: and it may be observed, what an affection the apostle had for the young converts, and members of these churches; he calls them "brethren", they being partakers of the same grace, and of the same faith and family with himself, though they were not in the same office, nor had the same gifts; as also what care he took of them, and of those new planted churches: and which shows, that such are to be visited and looked after, and their cases inspected into; and inquiries should be made of them, how they do, how they go on; whether they continue in the faith, and grow in grace and in the knowledge of Christ; and whether they are lively in the exercise of the graces of faith, hope, love, humility, &c. and diligent and fervent in the discharge of duty; and this is a work becoming the ministers of the Gospel; and the example of the apostle is worthy of imitation.
John Wesley
15:36 Let us go and visit the brethren in every city where we have preached - This was all that St. Paul designed at first; but it was not all that God designed by his journey, whose providence carried him much farther than he intended. And see how they do - How their souls prosper: how they grow in faith, hope love: what else ought to be the grand and constant inquiry in every ecclesiastical visitation? Reader, how dost thou do?
Robert Jamieson, A. R. Fausset and David Brown
15:36 DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Acts 15:36-46)
And some days after--How long is a matter of conjecture.
Paul said to Barnabas, Let us go again and visit our brethren--the true reading is, "the brethren."
in every city where we have preached . . . and see how they do--whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [BENGEL]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [HOWSON].
15:3715:37: Բառնաբաս կամէր առնո՛ւլ եւ զՅովհաննէս զկոչեցեալն Մարկոս[2506]. [2506] Ոմանք. Զկոչեցեալն զՄարկոս։
37. Բառնաբասն ուզում էր Մարկոս կոչուած Յովհաննէսին էլ հետը տանել,
37 Բառնաբաս կ’ուզէր որ Յովհաննէսն ալ առնեն, որ Մարկոս կը կոչուէր.
Բառնաբաս կամէր առնուլ եւ զՅովհաննէս զկոչեցեալն Մարկոս:

15:37: Բառնաբաս կամէր առնո՛ւլ եւ զՅովհաննէս զկոչեցեալն Մարկոս[2506].
[2506] Ոմանք. Զկոչեցեալն զՄարկոս։
37. Բառնաբասն ուզում էր Մարկոս կոչուած Յովհաննէսին էլ հետը տանել,
37 Բառնաբաս կ’ուզէր որ Յովհաննէսն ալ առնեն, որ Մարկոս կը կոչուէր.
zohrab-1805▾ eastern-1994▾ western am▾
15:3737: Варнава хотел взять с собою Иоанна, называемого Марком.
15:37  βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν ἰωάννην τὸν καλούμενον μᾶρκον·
15:37. Βαρνάβας (A-Barnabas) δὲ (moreover) ἐβούλετο ( it-was-purposing ) συνπαραλαβεῖν (to-have-had-taken-beside-together) καὶ (and) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) τὸν (to-the-one) καλούμενον (to-being-called-unto) Μάρκον: (to-a-Markos)
15:37. Barnabas autem volebat secum adsumere et Iohannem qui cognominatur MarcusAnd Barnabas would have taken with them John also, that was surnamed Mark.
37. And Barnabas was minded to take with them John also, who was called Mark.
15:37. And Barnabas wanted to take John, who was surnamed Mark, with them also.
15:37. And Barnabas determined to take with them John, whose surname was Mark.
And Barnabas determined to take with them John, whose surname was Mark:

37: Варнава хотел взять с собою Иоанна, называемого Марком.
15:37  βαρναβᾶς δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν ἰωάννην τὸν καλούμενον μᾶρκον·
15:37. Barnabas autem volebat secum adsumere et Iohannem qui cognominatur Marcus
And Barnabas would have taken with them John also, that was surnamed Mark.
15:37. And Barnabas wanted to take John, who was surnamed Mark, with them also.
15:37. And Barnabas determined to take with them John, whose surname was Mark.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-39: Об Иоанне Марке ср. прим. к XII:12, 25; XIII:5, 13.

"Произошло огорчение..." - egeneto oon paroxusmoV - "не вражда, не раздор" (Злат. ), но - огорчение, нечто человеческое, приведшее к разлучению. "И в пророках мы видим различные характеры и различные нравы: например, Илия строг, Моисей кроток. Так и здесь, Павел более тверд... И врагами ли они расстались? Нисколько! ибо и после того Павел в посланиях своих упоминает о Варнаве с великими похвалами (2Кор. VIII:18)... Все это происходило по устроению Божию..." (Злат., ср. Феофил. ) для пользы дела обоих апостолов и самого Марка. Для дела было полезно то, что Варнава избрал свой особый круг деятельности, отдельный от Павлова (1Кор.IX:6), и Евангелие более широким путем пошло в языки. Для Марка же как строгость Павла, так и снисходительность Варнавы были по-своему полезны: строгость Павла вразумила его, а доброта Варнавы сделала то, что он не остался; так распря, бывшая между ними, достигает одной цели - пользы. Видя, что Павел решается оставить его, Марк весьма устрашился и осудил себя, а видя, что Варнава столько расположен к нему, он весьма возлюбил его. Таким образом, распря учителей исправила ученика - так он далек был от того, чтобы соблазняться ею (Злат., ср. Феоф. ).

"Варнава, взяв Марка, отплыл в Кипр..." - место своей родины, откуда он, по церковному преданию, предпринимал путешествия в разные страны языческие с проповедью о Христе и где, по возвращении, скончался мученически, побитый камнями от неверующих иудеев (Чет. -Мин., Ин 11).
Adam Clarke: Commentary on the Bible - 1831
15:37: Barnabas determined to take with them John - John Mark was his sister's son; and natural affection might have led him to the partiality here mentioned.
Albert Barnes: Notes on the Bible - 1834
15:37: And Barnabas determined - Greek: willed, or was disposed to (ἐβουλεύσαντο ebouleusanto).
John ... - See the notes on Act 12:12. He had been with them before as a traveling companion, Act 12:25; Act 13:5. He was the son of a sister of Barnabas Col 4:10, and it is probable that Barnabas' affection for his nephew was the main reason for inducing him to wish to take him with him in the journey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:37: John: Act 12:12, Act 12:25, Act 13:5, Act 13:13; Col 4:10; Ti2 4:11; Plm 1:24
Geneva 1599
15:37 (15) And Barnabas determined to take with them John, whose surname was Mark.
(15) A lamentable example of discord between excellent men and very great friends, yet not because of profane matters or their own private affairs, neither yet because of doctrine.
John Gill
15:37 And Barnabas determined,.... Or consulted, and contrived in his own mind, and purposed within himself; the Alexandrian copy, and two of Beza's, the Vulgate Latin, Syriac, and Ethiopic versions read, "he would", or was willing; he had a mind, a very great desire,
to take with them John, whose surname was Mark; of whom see Acts 12:12 he being his sister's son, Col 4:10 him they brought with them to Antioch, when they returned from Jerusalem thither, where they had been sent by the church at Antioch, with money for the relief of the poor saints; see Acts 11:29 and who seems to have come with them from Jerusalem again; for thither he went, when he parted from them at Pamphylia, Acts 13:13.
John Wesley
15:37 Barnabas counselled to take John - His kinsman.
Robert Jamieson, A. R. Fausset and David Brown
15:37 Barnabas determined to take with them John . . . Mark--his nephew (Col 4:10).
15:3815:38: բայց Պաւղոս աղաչէր՝ թէ զմեկնեալն ՚ի նոցանէ ՚ի Պամփիլիայ եւ զչեկեալն ընդ նոսա ՚ի գործն, մի՛ առնուլ ընդ ինքեանս[2507]։ [2507] Ոմանք. ՚Ի Պամփիւլայ... ՚ի գործ։
38. բայց Պօղոսը չէր ուզում, որ Պամփիւլիայում իրենցից հեռացած եւ գործի համար իրենց հետ չեկած մէկին իրենց հետ տանեն:
38 Բայց Պօղոս արժան չսեպեց որ Պամփիւլիայի մէջ իրենցմէ զատուողը ու իրենց հետ գործի չեկողը իրենց հետ առնեն։
բայց Պաւղոս աղաչէր թէ զմեկնեալն ի նոցանէ ի Պամփիւլեայ եւ զչեկեալն ընդ նոսա ի գործն մի՛ առնուլ ընդ ինքեանս:

15:38: բայց Պաւղոս աղաչէր՝ թէ զմեկնեալն ՚ի նոցանէ ՚ի Պամփիլիայ եւ զչեկեալն ընդ նոսա ՚ի գործն, մի՛ առնուլ ընդ ինքեանս[2507]։
[2507] Ոմանք. ՚Ի Պամփիւլայ... ՚ի գործ։
38. բայց Պօղոսը չէր ուզում, որ Պամփիւլիայում իրենցից հեռացած եւ գործի համար իրենց հետ չեկած մէկին իրենց հետ տանեն:
38 Բայց Պօղոս արժան չսեպեց որ Պամփիւլիայի մէջ իրենցմէ զատուողը ու իրենց հետ գործի չեկողը իրենց հետ առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:3838: Но Павел полагал не брать отставшего от них в Памфилии и не шедшего с ними на дело, на которое они были посланы.
15:38  παῦλος δὲ ἠξίου τὸν ἀποστάντα ἀπ᾽ αὐτῶν ἀπὸ παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον.
15:38. Παῦλος (a-Paulos) δὲ (moreover) ἠξίου, (it-was-en-deem-belonging,"τὸν (to-the-one) ἀποστάντα (to-having-had-stood-off) ἀπ' (off) αὐτῶν (of-them) ἀπὸ (off) Παμφυλίας (of-a-Pamfulia) καὶ (and) μὴ (lest) συνελθόντα (to-having-had-came-together) αὐτοῖς (unto-them) εἰς (into) τὸ (to-the-one) ἔργον, (to-a-work,"μὴ (lest) συνπαραλαμβάνειν (to-take-beside-together) τοῦτον. (to-the-one-this)
15:38. Paulus autem rogabat eum qui discessisset ab eis a Pamphilia et non isset cum eis in opus non debere recipi eumBut Paul desired that he (as having departed from them out of Pamphylia and not gone with them to the work) might not be received.
38. But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work.
15:38. But Paul was saying that he ought not to be received, since he withdrew from them at Pamphylia, and he had not gone with them in the work.
15:38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work:

38: Но Павел полагал не брать отставшего от них в Памфилии и не шедшего с ними на дело, на которое они были посланы.
15:38  παῦλος δὲ ἠξίου τὸν ἀποστάντα ἀπ᾽ αὐτῶν ἀπὸ παμφυλίας καὶ μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον μὴ συμπαραλαμβάνειν τοῦτον.
15:38. Paulus autem rogabat eum qui discessisset ab eis a Pamphilia et non isset cum eis in opus non debere recipi eum
But Paul desired that he (as having departed from them out of Pamphylia and not gone with them to the work) might not be received.
15:38. But Paul was saying that he ought not to be received, since he withdrew from them at Pamphylia, and he had not gone with them in the work.
15:38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:38: But Paul thought not good to take him with them - On this subject, see the note on Act 13:13.
Albert Barnes: Notes on the Bible - 1834
15:38: But Paul thought not good - Did not think it proper. Because he could not confide in his perseverance with them in the toils and perils of their journey.
Who departed from them ... - Act 13:13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which, in his view, disqualified him from being their attendant again.
To the work - Of preaching the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:38: who: Act 13:13; Psa 78:9; Pro 25:19; Luk 9:61, Luk 14:27-34; Jam 1:8
John Gill
15:38 But Paul thought not good to take him with them,.... He did not think him worthy, or a fit and proper person to go with them, as the word used seems to signify, and therefore he refused to take him: the Syriac version renders it, "but Paul would not take him with them"; and, the Ethiopic version is very expressive, though it renders it in softer language, "Paul prayed, or entreated Barnabas that he would leave Mark"; that is, behind them at Antioch: his reasons were as follow:
who departed from them from Pamphylia; see Gill on Acts 13:13; either through the fatigue of the journey, or fear of danger, or weariness in his work, or affection to his mother; or be it what it will, it seems in the apostle's opinion of the matter, he was very blameworthy, and on account of it very undeserving, at least at present, of being a companion of theirs in their travels:
and went not with them to the work; the Arabic version adds, "of preaching"; that is, the Gospel, in the several places whither they went, and to which the Holy Ghost had called them, and for which the church at Antioch had separated, and sent them forth; but in the midst of this John deserted them; and which the apostle resented, he having, as yet, not given any evidence of his sense of his evil, and of his repentance for it, to his satisfaction; though it seems as if he afterwards did, since in Col 4:10 he speaks of him with great respect, as one of his fellow workers, and who had been a comfort to him.
John Wesley
15:38 But Paul thought it not right - To trust him again, who had deserted them before: who had shrunk from the labour and danger of converting those they were now going to confirm.
Robert Jamieson, A. R. Fausset and David Brown
15:38 But Paul thought not good to take him with them who departed from them--that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them.
from Pamphylia, and went not with them to the work--the work yet before them. The allusion is to what is recorded in Acts 13:13 (see on Acts 13:13).
15:3915:39: Եւ եղեւ գժտութիւն ՚ի մէջ նոցա՝ մինչեւ մեկնել ՚ի միմեանց, Բառնաբայ առնուլ զՄարկոս՝ նաւե՛լ ՚ի Կիւպրոս[2508]։[2508] Ոմանք. Եւ եղեւ գժտութիւն՝ մինչեւ մեկնել նոցա ՚ի միմեանց։ Ուր օրինակ մի. Եւ եղեւ դժուարութիւն ՚ի մէջ նոցա, մինչեւ մեկնել նոցա ՚ի։
39. Եւ նրանց մէջ գժտութիւն առաջացաւ, այնքան, որ իրարից բաժանուեցին. Բառնաբասը Մարկոսին վերցնելով՝ նաւարկեց դէպի Կիպրոս:
39 Այսպէս անոնց մէջ գժտութիւն մը եղաւ, ստիպուած իրարմէ զատուեցան։ Բառնաբաս առաւ Մարկոսը ու նաւով Կիպրոս գնաց։
Եւ եղեւ գժտութիւն` մինչեւ մեկնել նոցա ի միմեանց, Բառնաբայ առնուլ զՄարկոս նաւել ի Կիպրոս:

15:39: Եւ եղեւ գժտութիւն ՚ի մէջ նոցա՝ մինչեւ մեկնել ՚ի միմեանց, Բառնաբայ առնուլ զՄարկոս՝ նաւե՛լ ՚ի Կիւպրոս[2508]։
[2508] Ոմանք. Եւ եղեւ գժտութիւն՝ մինչեւ մեկնել նոցա ՚ի միմեանց։ Ուր օրինակ մի. Եւ եղեւ դժուարութիւն ՚ի մէջ նոցա, մինչեւ մեկնել նոցա ՚ի։
39. Եւ նրանց մէջ գժտութիւն առաջացաւ, այնքան, որ իրարից բաժանուեցին. Բառնաբասը Մարկոսին վերցնելով՝ նաւարկեց դէպի Կիպրոս:
39 Այսպէս անոնց մէջ գժտութիւն մը եղաւ, ստիպուած իրարմէ զատուեցան։ Բառնաբաս առաւ Մարկոսը ու նաւով Կիպրոս գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
15:3939: Отсюда произошло огорчение, так что они разлучились друг с другом; и Варнава, взяв Марка, отплыл в Кипр;
15:39  ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾽ ἀλλήλων, τόν τε βαρναβᾶν παραλαβόντα τὸν μᾶρκον ἐκπλεῦσαι εἰς κύπρον.
15:39. ἐγένετο ( It-had-became ) δὲ (moreover) παροξυσμὸς (a-sharpening-beside-of) ὥστε (as-also) ἀποχωρισθῆναι (to-have-been-spaced-off-to) αὐτοὺς (to-them) ἀπ' (off) ἀλλήλων , ( of-one-to-other ,"τόν (to-the-one) τε (also) Βαρνάβαν (to-a-Barnabas) παραλαβόντα (to-having-had-taken-beside) τὸν (to-the-one) Μάρκον (to-a-Markos) ἐκπλεῦσαι (to-have-floated-out-unto) εἰς (into) Κύπρον. (to-a-Kupros)
15:39. facta est autem dissensio ita ut discederent ab invicem et Barnabas adsumpto Marco navigaret CyprumAnd there arose a dissension so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus.
39. And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus;
15:39. And there occurred a dissension, to such an extent that they departed from one another. And Barnabas, indeed taking Mark, sailed to Cyprus.
15:39. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus:

39: Отсюда произошло огорчение, так что они разлучились друг с другом; и Варнава, взяв Марка, отплыл в Кипр;
15:39  ἐγένετο δὲ παροξυσμὸς ὥστε ἀποχωρισθῆναι αὐτοὺς ἀπ᾽ ἀλλήλων, τόν τε βαρναβᾶν παραλαβόντα τὸν μᾶρκον ἐκπλεῦσαι εἰς κύπρον.
15:39. facta est autem dissensio ita ut discederent ab invicem et Barnabas adsumpto Marco navigaret Cyprum
And there arose a dissension so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus.
15:39. And there occurred a dissension, to such an extent that they departed from one another. And Barnabas, indeed taking Mark, sailed to Cyprus.
15:39. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:39: The contention was so sharp between them - For all this sentence, there is only in the Greek text εγενετο ουν παροξυσμος; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and οξυνω, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. "Paul," as an ancient Greek commentator has it, "being influenced only with the love of righteousness; Barnabas being actuated by love to his relative." John Mark had been tried in trying circumstances, and he failed; Paul, therefore, would not trust him again. The affection of Barnabas led him to hope the best, and was therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work: each had an attendant and companion at hand; so Barnabas took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Barnabas; and Silas proved faithful to his master Paul. To all human appearance it was best that they separated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sinful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dispositions which they feel in themselves; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifications to be a standard, by which we are to judge of the characters and moral feelings of men who were actuated by zeal for God's glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word παροξυσμος, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. xx. μαλιϚα δ' αν παροξυνθειης ορεχθηναι των καλων εργων· "But thou wilt be the more stirred up to the love of good works." And such persons forget that this is the very form used by the apostle himself, Heb 10:24 : και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων· which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears that the word is used to signify incitement of any kind; and, if taken in a medical sense, to express the burning fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the fruits by which such love can be best proved; and, in the case before us, there was certainly nothing contrary to this pure principle in either of those heavenly men. See also Kypke on Heb 10:24.
Albert Barnes: Notes on the Bible - 1834
15:39: And the contention was so sharp - The word used here παροξυσμός paroxusmos is that from which our word "paroxysm" is derived. It may denote "any excitement of mind," and is used in a good sense in Heb 10:24. It here means, however, "a violent altercation" that resulted in their separation for a time, and in their engaging in different spheres of labor.
And sailed into Cyprus - This was the native place of Barnabas. See the notes on Act 4:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:39: the contention: Act 15:2, Act 6:1; Psa 106:33, Psa 119:96; Ecc 7:20; Rom 7:18-21; Jam 3:2
and sailed: Act 4:36, Act 11:20, Act 13:4-12, Act 27:4
Geneva 1599
15:39 (16) And (r) the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
(16) God uses the faults of his servants to the profit and building of the Church: yet we have to take heed, even in the best matters, that we do not let our anger overflow.
(r) They were in great heat: but in this we have to consider the power of God's counsel, for by this means it came to pass that the doctrine of the Gospel was spread into many places.
John Gill
15:39 And the contention was so sharp between them,.... About this matter; Barnabas insisting on it, that John Mark should go with them, he being a relation of his; and in whose favour it might be urged, that his mother Mary was an excellent good woman, who had received the saints into her house, in a time of persecution; and that it should be considered, that this her son was but a young man, and could not be thought to have that courage, resolution, constancy, and solidity, as older professors and ministers; and that his crime was not very heinous, and should be overlooked. Paul, on the other hand, opposing his going with them, as a very unworthy person, because he had behaved so cowardly, and had shown such a coldness and indifference to the work of the ministry, and had so shamefully left them; and thus they disputed the point till there was a paroxysm between them, as is the word used: they were irritated and provoked by one another, and were so warmed and heated on both sides,
that they departed asunder one from another; thus as soon almost as peace was made in the church, a difference arises among the ministers of the word, who are men of like passions with others; and though it is not easy to say which was to blame most in this contention; perhaps there were faults on both sides, for the best men are not without their failings; yet this affair was overruled by the providence of God, for the spread of his Gospel, and the enlargement of his interest; for when these two great and good men parted from one another, they went to different places, preaching the word of God:
and so Barnabas took Mark and sailed unto Cyprus;
See Gill on Acts 13:4.
John Wesley
15:39 And there was a sharp contention - Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that St. Paul, who had the right on his side, as he undoubtedly had,) maintained it with love. And Barnabas taking Mark with him, sailed away to Cyprus - Forsaking the work in which he was engaged, he went away to his own country.
Robert Jamieson, A. R. Fausset and David Brown
15:39 And the contention was so sharp between them--such was the "irritation," or "exacerbation."
that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Acts 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Prov 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10-11; Ti2 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Acts 4:36; Acts 11:24) had already laid him open to imposition (see on Gal 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Gal 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (1Cor 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them!
and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Acts 15:34) --going two and two, as the Twelve and the Seventy (Mk 6:7; Lk 10:1).
15:4015:40: Եւ Պաւղոսի ընտրեալ զՇիղայ՝ ել, յա՛նձն արարեալ շնորհացն Աստուծոյ յեղբարց անտի[2509]. [2509] Օրինակ մի. Եւ Պաւղոսի առեալ զՇիղա, եւ յանձն ա՛՛։
40. Իսկ Պօղոսը Շիղային ընտրելով՝ ճանապարհ ընկաւ՝ եղբայրների կողմից յանձնուելով Աստծու շնորհին.
40 Պօղոս ալ Շիղան ընտրեց ու ելաւ, եղբայրներէն Աստուծոյ շնորհքին յանձնուելով
Եւ Պաւղոսի ընտրեալ զՇիղայ ել` յանձն արարեալ շնորհացն Աստուծոյ յեղբարց անտի:

15:40: Եւ Պաւղոսի ընտրեալ զՇիղայ՝ ել, յա՛նձն արարեալ շնորհացն Աստուծոյ յեղբարց անտի[2509].
[2509] Օրինակ մի. Եւ Պաւղոսի առեալ զՇիղա, եւ յանձն ա՛՛։
40. Իսկ Պօղոսը Շիղային ընտրելով՝ ճանապարհ ընկաւ՝ եղբայրների կողմից յանձնուելով Աստծու շնորհին.
40 Պօղոս ալ Շիղան ընտրեց ու ելաւ, եղբայրներէն Աստուծոյ շնորհքին յանձնուելով
zohrab-1805▾ eastern-1994▾ western am▾
15:4040: а Павел, избрав себе Силу, отправился, быв поручен братиями благодати Божией,
15:40  παῦλος δὲ ἐπιλεξάμενος σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν,
15:40. Παῦλος (A-Paulos) δὲ (moreover) ἐπιλεξάμενος ( having-forthed-upon ) Σίλαν (to-a-Silas) ἐξῆλθεν (it-had-came-out) παραδοθεὶς (having-been-given-beside) τῇ (unto-the-one) χάριτι (unto-a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ὑπὸ (under) τῶν (of-the-ones) ἀδελφῶν , ( of-brethrened ,"
15:40. Paulus vero electo Sila profectus est traditus gratiae Domini a fratribusBut Paul, choosing Silas, departed, being delivered by the brethren to the grace of God.
40. but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord.
15:40. Yet truly, Paul, choosing Silas, set out, being delivered by the brothers to the grace of God.
15:40. And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God:

40: а Павел, избрав себе Силу, отправился, быв поручен братиями благодати Божией,
15:40  παῦλος δὲ ἐπιλεξάμενος σιλᾶν ἐξῆλθεν παραδοθεὶς τῇ χάριτι τοῦ κυρίου ὑπὸ τῶν ἀδελφῶν,
15:40. Paulus vero electo Sila profectus est traditus gratiae Domini a fratribus
But Paul, choosing Silas, departed, being delivered by the brethren to the grace of God.
15:40. Yet truly, Paul, choosing Silas, set out, being delivered by the brothers to the grace of God.
15:40. And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: "Избрав себе Силу (ст. 22, 27, 32, 34), отправился...", очевидно, после уже того, как Варнава с Марком отплыл в Кипр.

"Был поручен братиями благодати Божией..." Ср. XIV:26.
Adam Clarke: Commentary on the Bible - 1831
15:40: Being recommended - unto the grace of God - Much stress has been laid upon this, to show that Barnabas was in the wrong, and Paul in the right, because "the brethren recommended Paul and Silas to the grace of God; but they did not recommend Barnabas and John Mark: this proves that the Church condemned the conduct of Barnabas, but approved that of Paul." Now, there is no proof that the Church did not recommend Barnabas to the grace of God, as well as Paul; but, as St. Luke had for the present dropped the story of Barnabas, and was now going on with that of Paul and Silas, he begins it at this point, viz. his being recommended by the brethren to the grace of God; and then goes on to tell of his progress in Syria, Derbe, Lystra, etc., etc. See the next chapter. And with this verse should the following chapter begin; and this is the division followed by the most correct copies of the Greek text.
Albert Barnes: Notes on the Bible - 1834
15:40: Being recommended - Being commended by prayer to God. See notes on Act 14:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:40: chose: Act 15:22, Act 15:32, Act 16:1-3
being: Act 13:3, Act 14:26, Act 20:32; Co1 15:10; Co2 13:14; Ti2 4:22; Tit 3:15; Jo2 1:10, Jo2 1:11
John Gill
15:40 And Paul chose Silas,.... To be his companion and assistant; this being the design of the Holy Ghost in influencing his, mind to stay longer at Antioch, after he, with Judas, was dismissed by the church to go to Jerusalem, Acts 15:33.
and departed; that is, from Antioch:
being recommended by the brethren unto the grace of God;
See Gill on Acts 13:26. The apostle having such a recommendation by the brethren of the church at Antioch, when he departed from them, and nothing of this kind being said with respect to Barnabas, have induced some to think, that the church took the part of the apostle against Barnabas, in the dispute between them; since the one went away saluted by them, and the other not.
John Wesley
15:40 But Paul departed - Held on his intended course: being recommended by the brethren to the grace of God - We do not find that Barnabas stayed for this. O how mighty is the grace of God! which in the midst of the world, in the midst of sin, among so many snares of Satan, and in spite of the incredible weakness and depravity of nature, yet overcomes all opposition, sanctifies, sustains, and preserves us to the end! It appears not only that Paul and Barnabas were afterward thoroughly reconciled, 1Cor 9:6; Gal 2:9; but also that John was again admitted by St. Paul as a companion in his labours, Col 4:10; Philem 1:24; Ti2 4:11.
Robert Jamieson, A. R. Fausset and David Brown
15:40 and departed, being recommended . . . to the grace of God--(No doubt by some solemn service; see Acts 13:3), as in Acts 14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with DE WETTE, MEYER, HOWSON, ALFORD, HACKET, WEBSTER and WILKINSON, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.
15:4115:41: եւ շրջէր ՚ի կողմանս Ասորւո՛ց եւ Կիւլիկեցւոց, եւ հաստատէ՛ր զեկեղեցին[2510]։[2510] Ոմանք. Զեկեղեցիսն։ Ոսկան եւ աստանօր առեալ ՚ի Լատինականէն յաւելու. Հաստատէր զեկեղեցիսն, պատուիրելով պահել զպատուիրանս առաքելոցն եւ երիցանցն։ Որ ոչ ՚ի բնագիրն Յունաց եւ ոչ ՚ի գրչագիրս մեր երեւի բնաւ։
41. եւ շրջում էր Ասորիքի եւ Կիլիկիայի կողմերում ու ամրապնդում էր եկեղեցիները:
41 Եւ Սուրիոյ ու Կիլիկիոյ մէջ կը պտըտէր ու եկեղեցիները կը հաստատէր։
եւ շրջէր ի կողմանս Ասորւոց եւ Կիլիկեցւոց, եւ հաստատէր զեկեղեցիսն:

15:41: եւ շրջէր ՚ի կողմանս Ասորւո՛ց եւ Կիւլիկեցւոց, եւ հաստատէ՛ր զեկեղեցին[2510]։
[2510] Ոմանք. Զեկեղեցիսն։ Ոսկան եւ աստանօր առեալ ՚ի Լատինականէն յաւելու. Հաստատէր զեկեղեցիսն, պատուիրելով պահել զպատուիրանս առաքելոցն եւ երիցանցն։ Որ ոչ ՚ի բնագիրն Յունաց եւ ոչ ՚ի գրչագիրս մեր երեւի բնաւ։
41. եւ շրջում էր Ասորիքի եւ Կիլիկիայի կողմերում ու ամրապնդում էր եկեղեցիները:
41 Եւ Սուրիոյ ու Կիլիկիոյ մէջ կը պտըտէր ու եկեղեցիները կը հաստատէր։
zohrab-1805▾ eastern-1994▾ western am▾
15:4141: и проходил Сирию и Киликию, утверждая церкви.
15:41  διήρχετο δὲ τὴν συρίαν καὶ [τὴν] κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.
15:41. διήρχετο ( it-was-coming-through ) δὲ (moreover) τὴν (to-the-one) Συρίαν (to-a-Suria) καὶ (and) [τὴν] "[to-the-one]"Κιλικίαν (to-a-Kilikia) ἐπιστηρίζων (standing-upon-to) τὰς (to-the-ones) ἐκκλησίας. (to-callings-out-unto)
15:41. perambulabat autem Syriam et Ciliciam confirmans ecclesiasAnd he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.
41. And he went through Syria and Cilicia, confirming the churches.
15:41. And he traveled through Syria and Cilicia, confirming the Churches, instructing them to keep the precepts of the Apostles and the elders.
15:41. And he went through Syria and Cilicia, confirming the churches.
And he went through Syria and Cilicia, confirming the churches:

41: и проходил Сирию и Киликию, утверждая церкви.
15:41  διήρχετο δὲ τὴν συρίαν καὶ [τὴν] κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας.
15:41. perambulabat autem Syriam et Ciliciam confirmans ecclesias
And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.
15:41. And he traveled through Syria and Cilicia, confirming the Churches, instructing them to keep the precepts of the Apostles and the elders.
15:41. And he went through Syria and Cilicia, confirming the churches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: "Утверждая церкви..." - общая черта, которою характеризуется вся деятельность Павла и Силы в общинах христианских. В частности, эта деятельность состояла в умиротворении церквей, в смысле постановлений апостольского собора, в противовес учению иудействующих (ср. ст. 32).
Adam Clarke: Commentary on the Bible - 1831
15:41: Confirming the Churches - This was the object of his journey: they were young converts, and had need of establishment; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strengthened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some ancient MSS. and some versions to add here, They delivered them the decrees of the apostles and elders to keep; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a parenthesis; but of this there does not appear to be any particular necessity.
Albert Barnes: Notes on the Bible - 1834
15:41: Syria and Cilicia - These were countries lying near to each other, which Paul, in company with Barnabas, had before visited.
Confirming the churches - Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. See the notes on Act 14:22.
In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks:
(1) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife.
(2) in this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favor Act 15:40, and it is more than probable that Barnabas departed without any such sympathy, Act 15:39.
(3) there is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their mutual zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this.
(4) this difference was afterward reconciled, and Paul and Barnabas again became traveling companions, Co1 9:6; Gal 2:9.
(5) there is evidence that Paul also became reconciled to John Mark, Col 4:10; Plm 1:24; Ti2 4:11. How long this separation continued is not known; but perhaps in this journey with Barnabas John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a traveling companion, and as to become a profitable fellow-laborer. See Ti2 4:11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry."
(6) this account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candor and honesty, and at the same time is apparently so much against the truth of the system, that no impostor would have thought of resorting to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:41: through: Act 15:23, Act 18:18, Act 21:3; Gal 1:21
confirming: Act 15:32, Act 16:4, Act 16:5
John Gill
15:41 And he went through Syria and Cilicia,.... Antioch was the metropolis of the former, and Tarsus, the apostle's native place, was in the latter; and in both these countries he had been before, and had been the instrument of converting many souls, and of planting churches, which he now visited, as he proposed to Barnabas to do: for it follows,
confirming the churches; in the Gospel, and the truths and ordinances of it, he had before instructed them in: of the church at Antioch; see Gill on Acts 11:26. And that there were also churches in Cilicia, is very manifest; and particularly there was one at Tarsus, the chief city in it. Herodian, of whom we read in Rom 16:11 and Jason, in Acts 17:5 who are reckoned among the seventy disciples, are said to be bishops or pastors of this church; See Gill on Lk 10:1. In the "second" century there was a church in that city, to which Ignatius wrote an epistle, still extant (o), in which he makes mention of Philo their deacon: in the "third" century Helenus presided over this church, and was present at a synod at Antioch, when Paulus Samosatenus was condemned for heresy (p): in the "fourth" century mention is made of several churches in Cilicia, and the bishops of them; there was a church at Apsis in Cilicia, Amphion was bishop of Epiphania, Theodorus of Mopsuestia, Cyriacus of Adanan, and Sylvanus of Tarsus, the metropolis; in which last place, in the beginning of this century, several martyrs suffered under Dioclesian, particularly Tharatus, Probus, and Andronicus: here the orthodox, in the times of Valens, would have convened a synod against the Arians, but were hindered by him; and in this century Diodorus, bishop of Tarsus, had the care of all the churches in Cilicia committed to him; in this age also we read of Antoninus, a presbyter of this church, afterwards made bishop of it: in the "fifth" century mention is made of the bishops of several churches in Cilicia, as of Mopsuesta, Irenopolis, Epiphania, Tarsus, Anazarbus, Sebaste, and others who were present at several councils held at different places in this century; in the "sixth" century, out of the cities of Cilicia, Jotapa, Pisidia, Pompeiopolis, Tarsus, Coricus, Anemurius, bishops are said to come to the synod at Rome and Constantinople: in the seventh century, Tarsus was the metropolitan church of Cilicia; and mention is made of the bishops of that and of other cities in this country, who assisted at the sixth council at Constantinople: in the "eighth" century, notice is taken of a Church at Sida in Cilicia (q); so long the Christian name was in those parts. Beza's ancient copy adds, "delivering the commandments of the elders"; and the Vulgate Latin version, "bidding" them to keep the commandments of the apostles and elders; see Acts 16:4, namely; the decrees of the assembly at Jerusalem; which seems very agreeable, since the letters were directed and sent to the brethren of the Gentiles in Syria and Cilicia, as well as in Antioch; see Acts 15:23.
(o) Ignat. Epist. p. 73, 81. (p) Euseb. Eccl. Hist. l. 7. c. 28. (q) Madgeburg. Hist. Eccl. cent. 4. c. 2. p. 2, 3. c. 3. p. 18. 22. 74. c. 7. p. 289. c. 9. p. 405, 481, c. 10. p. 570. cent. 5. c. 2. p. 3. c. 10. p. 585, 586. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 3. c. 7. p. 112. cent. 8. c. 2. p. 4.
Robert Jamieson, A. R. Fausset and David Brown
15:41 and he went through Syria and Cilicia, confirming the churches--"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [HOWSON]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [OLSHAUSEN].
PAUL'S SECOND MISSIONARY JOURNEY.
VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
he went through Syria and Cilicia--(See on Acts 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Acts 9:30).