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  • PARALLEL BIBLE - Acts 15:1


    CHAPTERS: Acts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41

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    King James Bible - Acts 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.

    World English Bible

    Some
    men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved."

    Douay-Rheims - Acts 15:1

    AND some coming down from Judea, taught the brethren: That except you be circumcised after the manner of
    Moses, you cannot be saved.

    Webster's Bible Translation

    And certain
    men who came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

    Greek Textus Receptus


    και
    2532 CONJ τινες 5100 X-NPM κατελθοντες 2718 5631 V-2AAP-NPM απο 575 PREP της 3588 T-GSF ιουδαιας 2449 N-GSF εδιδασκον 1321 5707 V-IAI-3P τους 3588 T-APM αδελφους 80 N-APM οτι 3754 CONJ εαν 1437 COND μη 3361 PRT-N περιτεμνησθε 4059 5747 V-PPS-2P τω 3588 T-DSN εθει 1485 N-DSN μωυσεως 3475 N-GSM ου 3756 PRT-N δυνασθε 1410 5736 V-PNI-2P σωθηναι 4982 5683 V-APN

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ac 21:20 Ga 2:4,12,13

    SEV Biblia, Chapter 15:1

    ¶ Entonces algunos que venían de Judea enseaban a los hermanos: Que si no os circuncidis conforme al rito de Moiss, no podis ser salvos.

    Clarke's Bible Commentary - Acts 15:1

    Verse 1. Except ye be circumcised, &c.] 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.


    John Gill's Bible Commentary

    Ver. 1. And certain men which came down from Judea , etc.] 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 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 John 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 f729 ; 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 f730 .

    Matthew Henry Commentary

    Verses 1-6 - Some from Judea taught the Gentile
    converts at Antioch, that they coul not be saved, unless they observed the whole ceremonial law as given by Moses; and thus they sought to destroy Christian liberty. There is strange proneness in us to think that all do wrong who do not just a we do. Their doctrine was very discouraging. Wise and good men desir to avoid contests and disputes as far as they can; yet when fals teachers oppose the main truths of the gospel, or bring in hurtfu doctrines, we must not decline to oppose them.


    Greek Textus Receptus


    και
    2532 CONJ τινες 5100 X-NPM κατελθοντες 2718 5631 V-2AAP-NPM απο 575 PREP της 3588 T-GSF ιουδαιας 2449 N-GSF εδιδασκον 1321 5707 V-IAI-3P τους 3588 T-APM αδελφους 80 N-APM οτι 3754 CONJ εαν 1437 COND μη 3361 PRT-N περιτεμνησθε 4059 5747 V-PPS-2P τω 3588 T-DSN εθει 1485 N-DSN μωυσεως 3475 N-GSM ου 3756 PRT-N δυνασθε 1410 5736 V-PNI-2P σωθηναι 4982 5683 V-APN

    Vincent's NT Word Studies

    1. Taught. Rather the imperfect, were
    teaching. They had not merely broached the error, but were inculcating it.

    Manner (eqei). Better, custom, as Rev.


    Robertson's NT Word Studies

    15:1 {And certain men came down from Judea} (kai tines katelqontes apo tes ioudaias). Evidently the party of the circumcision in the church in Jerusalem (#11:2) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (#13:13) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (#11:1-18) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (#Ac 15:24). In #Ga 2:4 Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in #Ga 2:1-10 is the same one as the Jerusalem Conference in Acts #15:5-29 in spite of the effort of Ramsay to identify it with that in #11:29f. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in #11:29f., but only "the elders." In #Ac 15 Luke gives the outward narrative of events, in #Ga 2:1-10 Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In #Ga 2:2 by the use of "them" (autois) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses #15:5-6. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (#10:1-11:18), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (#Mt 15:24ff.). They argued that Christ had not repealed circumcision. So one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (edidaskon tous adelfous). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (#11:20-26), did not return and report till a strong church had been established there with the help of Saul and only qen with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (ean me peritmeqete twi eqei mwusews, ou dunasqe swqenai). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. this is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, ean plus the first aorist passive subjunctive of peritemnw). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (twi eqei) is customary. "Saved" (swqenai) here is the Messianic salvation. this doctrine denied the efficacy of the work of Christ.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41

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