Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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(5) Certain of the sect of the Pharisees which believed.—This is the first distinct mention of the conversion of any of the Pharisaic party, but there had been a drift in that direction going on for some time, beginning during our Lord’s ministry (John 12:42), and showing itself in the moderate counsels of Gamaliel (Acts 5:38-39). The position which they occupied was that of accepting Jesus as a teacher sent from God, proved by the Resurrection to be the Christ, and as such the Head of a kingdom which was to present to mankind a restored and glorified Judaism, the Law kept in its completeness, the Temple ritual still maintained, Gentiles admitted only on their confessing their inferiority and accepting the sign of incorporation with the superior race. It appears, from Galatians 2:1, that here, as in so many later controversies, the general issue was debated on an individual case. Was Titus—a Greek, i.e., a Gentile, whom St. Paul had brought up with him—to be circumcised, or not? Was he to be admitted to communion with the Church, or treated as a heathen? Here, probably, there was no official rank as in the case of Cornelius, no previous transition stage in passing through the synagogue as a proselyte of the gate. He was a Gentile pure and simple, and as such his case was a crucial one. Circumcision, however, did not stand alone. It carried with it every jot and tittle of the Law, the Sabbaths and the feasts, the distinction between clean and unclean meats. It may be noted that the position which Titus occupied in this controversy gave him a special fitness for the work afterwards assigned to him, of contending against the party of the circumcision, with their “Jewish fables” and false standards of purity (Titus 1:10; Titus 1:14-15).
- But there rose up, &c.] The margin of the A.V. takes this sentence as part of the narration of Paul and Barnabas, “there rose up, said they, certain, &c.” But it is much more natural to consider them to be St Luke’s account of what happened at Jerusalem. The teachers at Antioch had not been described as Pharisees though they probably were so. But in no other passage of the N. T. are the Pharisees mentioned away from Jerusalem. As soon as the Apostolic narrative was heard by the church certain of their party stood forth from the church body and lodged their protest against what had been done. The Pharisaic teaching concerning the necessity of circumcision was based on such passages as Isaiah 56:6, where the covenant mentioned was held to be that of circumcision. And they supported their position by such passages as Isaiah 52:1, where the uncircumcised are excluded from the holy city.
saying, That it was needful] Better, “saying, It is needful, &c.” The words are a direct utterance, and suit better so rendered with St Luke’s narrative, in which he is describing what occurred before the church at Jerusalem.
The visit of St Paul to Jerusalem which St Luke here describes is now generally admitted to be the same of which St Paul speaks in Galatians 2:1-9. The chronology offers no obstacle to this conclusion, while the purpose of the visit, and the companionship of Barnabas and the persons who were at the head of the church in Jerusalem are all accordant in the two notices. In the Epistle, St Paul tells us that he took Titus with him, and nothing is more likely than that while he had the company of some members of the Judaizing party, he would also take a companion with him from among those converts on whose behalf he was making the journey. He says too that it was ‘by revelation’ that he went up, while the narrative of the Acts represents him as sent by the church of Antioch. But here need be no contradiction. An inward monition may have furnished the true reason why the Apostle consented to make an appeal to the central authorities in Jerusalem. St Luke would not necessarily be aware of this; it was important in St Paul’s argument to the Galatians that he should mention it. (For a fuller comparison of the two notices, see Bp Lightfoot’s Ep. to Galatians, note, pp. 122–127.)
Arose
In the assembly.
Sect
See on heresies, 2 Peter 2:1.
But there rose up (εξανεστησαν δε). Second aorist active indicative (intransitive). Note both εξ and αν. These men rose up out of the crowd at a critical moment. They were believers in Christ (πεπιστευκοτες, having believed), but were still members of "the sect of the Pharisees" (της αιρεσεως των Φαρισαιων). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (Acts 11:2). Note the dogmatism of their "must" (δε) after the opposition of Paul and Barnabas to their "except" (εαν με) at Antioch (Acts 15:1). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (Acts 15:2; Acts 15:5). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse Acts 15:6 that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in Galatians 2:1-10 took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts 15:6-29) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. So far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.
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Acts 15:5. For [281] see critical note.—ἐξανέστησαν: compound verb in this sense here only in N.T. (only elsewhere in quotation, Mark 12:19, Luke 20:28), but in classical Greek and in LXX, cf. Obadiah 1:1, Sir 8:2; Sir 17:23, 1Ma 9:40. The double compound apparently gives at least some measure of emphasis, Simcox, Language of the N. T., p. 43.—τινες τῶν ἀπὸ τῆς αἱρ. τῶν Φ.: probably in some smaller and more private assembly in answer to the ἀνήγγ. of Acts 15:4, which seems to mean that the delegates at first announced informally in Jerusalem what had happened, just as they had done in Phœnicia and Samaria, cf. παρείσακτοι ἀδελφοί, Galatians 2:4. The Pharisees took up their remarks, objected—probably basing their teaching on the necessity of circumcision on such passages as Isaiah 56:6; cf. Isaiah 52:1 (Lumby); and then followed as a consequence the official assembly in Acts 15:6 (see Zöckler’s note, Acts 15:4, and in loco, p. 246, second edition). Or if we consider that a representative meeting of the whole Church is implied in Acts 15:4, and that the Apostles spoke before it, then the private conference of Galatians 2:2 may be regarded as taking place between the first public assembly, Acts 15:4, and the second in Acts 15:6 (Hort, Ecclesia, p. 69, cf. Lightfoot, Galatians, p. 126).—αἱρέσεως, see above p. 148.—τῶν Φ.: the Pharisaic spirit had already shown itself in Acts 11:2, but this is the first definite mention in the book of the conversion of any of the Pharisees; not strange after the conversion of the priests, see note on Acts 6:7, or after the attitude of men like Nicodemus or Joseph of Arimathæa towards our Lord, and the moderate counsels of Gamaliel.—πεπιστευκότες: believed, i.e., that Jesus was the Messiah, and the fulfiller of the law—but still only as the Head of a glorified Judaism, from which Gentiles were to be rigidly excluded unless they conformed to the enactments relating to circumcision. How difficult it was for a Pharisee Quietist probably of the earlier part of the first century to acknowledge that the law of circumcision and of Moses could possibly be regarded as unessential we may learn from Assumption of Moses, ix., 4–6, and viii., on circumcision, and see references on Acts 15:1.—αὐτούς, i.e., the Gentiles, speaking generally, not the τινας ἄλλους of Acts 15:2 (Lekebusch), the uncircumcised companions of Paul and Barnabas, although in accordance with Galatians 2:3-5 such persons would no doubt have been included.—τηρεῖν: only used here by St. Luke of keeping the law, and only else where in Jam 2:10 in a similar phrase, cf. Mark 7:9, John 9:16, of keeping the law of the Sabbath; Matthew 19:17, of keeping the commandments; Tob 14:9 (, al.), Jos., Ant., xiii., 10, 6.
[281] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
아직 번역이 없습니다.
아직 번역이 없습니다.
Verse 5. - Who for which, A.V.; it is for that it was, A.V.; charge for command, A.V. There rose up, etc. As soon as Paul and Barnabas had finished their recital of the conversion of the heathen to whom they had preached the gospel, certain Christian Pharisees who were at the meeting disturbed the joy of the brethren and the unanimity of the assembly by getting up and saying that all the Gentile converts must be circumcised and keep the Law. This, of course, would have included Titus, who was present with St. Paul (Galatians 2:1, 3). The Epistle to the Galatians deals directly and forcibly with this question.