Kisah Para Rasul 15:1-11
Konteks15:1 Now some men came down from Judea 1 and began to teach the brothers, “Unless you are circumcised 2 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 3 with them, the church 4 appointed Paul and Barnabas and some others from among them to go up to meet with 5 the apostles and elders in Jerusalem 6 about this point of disagreement. 7 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 8 and Samaria, they were relating at length 9 the conversion of the Gentiles and bringing great joy 10 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 11 by the church and the apostles and the elders, and they reported 12 all the things God had done with them. 13 15:5 But some from the religious party of the Pharisees 14 who had believed stood up and said, “It is necessary 15 to circumcise the Gentiles 16 and to order them to observe 17 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 18 about this matter. 15:7 After there had been much debate, 19 Peter stood up and said to them, “Brothers, you know that some time ago 20 God chose 21 me to preach to the Gentiles so they would hear the message 22 of the gospel 23 and believe. 24 15:8 And God, who knows the heart, 25 has testified 26 to them by giving them the Holy Spirit just as he did to us, 27 15:9 and he made no distinction 28 between them and us, cleansing 29 their hearts by faith. 15:10 So now why are you putting God to the test 30 by placing on the neck of the disciples a yoke 31 that neither our ancestors 32 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 33 the grace of the Lord Jesus, in the same way as they are.” 34
[15:1] 1 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 2 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
[15:1] sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
[15:2] 3 tn Grk “no little argument and debate” (an idiom).
[15:2] 4 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 5 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 7 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[15:3] 8 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 9 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
[15:3] 10 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 11 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 13 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
[15:5] 14 sn See the note on Pharisee in 5:34.
[15:5] 15 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
[15:5] 16 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 18 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
[15:7] 19 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 20 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
[15:7] 21 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
[15:7] 23 tn Or “of the good news.”
[15:7] 24 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
[15:8] 25 sn The expression who knows the heart means “who knows what people think.”
[15:8] 26 tn Or “has borne witness.”
[15:8] 27 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
[15:9] 28 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 30 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 31 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 32 tn Or “forefathers”; Grk “fathers.”
[15:11] 34 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
