Acts 15:33

Act 15:33. Ἀπελύθησαν, they were dismissed [let go]) after having executed their instructions.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_15:33-35. Ποιεῖν χρόνον to spend a time, Dem. 392. 18. See Wetstein and Jacobs, ad Anthol. II. 3, p. 44; also Schaefer, ad Bos. Ell. p. 413.

μετʼ εἰρήνης] i.e. so that welfare (שָׁלוֹם) was bidden to accompany them, amidst good wishes. A reference to the formula of parting: πορεύου or ὕπαγε εἰς εἰρήνην, or ἐν εἰρήνῃ (Act_16:36; Mar_5:34; Luk_7:50; Luk_8:48; Jam_2:16).

The καί between διδάσκ. and εὐαγγ.[44] is epexegetical.

τὸν λόγ. τοῦ Κυρ.] see on Act_8:25.

At this period, Act_15:35, occurs the encounter of Paul with Peter (Gal_2:11 ff.). The quite summary statement, Act_15:35, makes the non-mention of this particular incident intelligible enough, and therefore there is no reason for the fiction that Luke desired, by the narrative of the strife between Paul and Barnabas (Act_15:37 ff.), merely to mask the far more important difference between him and Peter (Schrader, Schneckenburger, Baur). This passing and temporary offence had its importance in the special interest of the Epistle to the Galatians, but not in the general historical interest of Luke, which was concerned, on the other hand, with the separation of Paul and Barnabas and of their working. The objections of Wieseler to the assumed coincidence of time (on Gal_2:11) have little weight. In particular, the indefinite statements of time, Act_15:33; Act_15:35-36, allow space enough.

As to the spuriousness of Act_15:34, see on Act_15:40.

[44] The added μετὰ καὶ ἑτέρ. πολλῶν, with yet many others, shows how very great the field of labour at Antioch was.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 15:33 . ποιήσαντες δὲ χρόνον , cf. Act 18:23 , and Act 20:3 , only in Acts in N.T., cf. 2Co 11:25 , Jas 4:13 . For the phrase both in LXX and classical Greek (so in Latin), see Wetstein, Blass, Grimm. In LXX cf. Pro 13:23 , Ecc 6:12 ( Tob 10:7 ), so Hebrew עָשַׂה . μετʼ εἰρήνης : exact phrase only Heb 11:31 in N.T.; in LXX several times; in Apocryha, in 1 and 3 Macc. πρὸς τοὺς ἀποσ .: but if as in R.V., “unto those that had sent them” (see critical notes and Hort, Ecclesia , p. 73), i.e. , the whole synod at Jerusalem, not only the Apostles.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is an Hebrew kind of speech, which is as much to say, as the brethren wished them all prosperous success, and the Church dismissed them with good leave.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

were let go in peace--with peace, as the customary parting salutation.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 33. They were let go] That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

33. They were let go in peace. That is, when they departed, the brethren, in taking their leave of them, did wish them well, as friends use to do. And there is synecdoche in this member; because the one of the two did only return to Jerusalem. And in the text there is a correction added immediately, that it seemed good to Silas to tarry there; but when Luke joineth them both together, his meaning is only to declare that the Church was quiet before they thought upon any returning. At length he addeth that Paul and Barnabas, so long as they were at Antioch, gave themselves to teaching, and did continue in this work, and yet did they give place to many more. Whereby it appeareth, that they had all one and the same desire without grudging, so that they joined hand in hand to do good; though it seemeth that he maketh mention of many more of set purpose, lest we should think that, after that Paul and Barnabas were departed, that Church was destitute, which did flourish in abundance of teachers. Moreover, the blessing of God, which began straightway to appear again in that Church, is now again commended and extolled, which Church Satan went about by his ministers miserably to scatter and lay waste.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(33) Unto the apostles.—The better MSS. have simply, “to those that had sent them,” and omit Act_15:34, which was probably added by a later copyist to explain the fact mentioned in Act_15:40.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. they were let go in peace] This is the translation of a Hebrew expression, and does not signify ‘they were allowed to go quietly away,’ but “in peace” means “with a blessing or prayer for peace, as a parting word.”

unto the apostles] The oldest MSS. read “unto those that had sent them forth.” So R. V.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

Ver. 33. They were let go in peace] i.e. Judas was, but not Silas, upon second thoughts, Act 15:34. After their office put upon them by the synod was faithfully discharged, they did not give over the Lord’s work and take their ease; but set themselves to do further service. The Roman generals, after they had once triumphed over their enemies, did no more service to the state. But Cato (of whom Lucan witnesseth that he did toti natum credere mundo) is worthily commended, for that after the honour of a triumph he was no less sedulous and solicitous of a public welfare than before: we must never think we have done enough for God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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, 1Co 16:11; 2Jo 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A space; a competent time; some make this space to be a year.

They were let go in peace; they were dismissed with earnest prayers for them; for by peace is meant all kind of good, which they desired for them, as Mat 10:13.

Unto the apostles; such of them as were at Jerusalem, who also had sent them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. In peace—For a brief period the two blessed messengers from Jerusalem are lovingly detained as by the bonds of Christian affection. Then they are dismissed with the word of peace from the Church to the apostles especially, under whose inspired guidance the happy result was obtained.

It is sad to think that one of these apostles, Peter, in a subsequent visit to Antioch, after for awhile indulging in the freest social life with the Gentile brethren, did, upon the coming of the persistent Jewish zealots from Jerusalem, change his course and withdraw from Gentile communion, and with “even Barnabas” following his example! It called for all the energy of Paul to rebuke in firm language his venerable senior. But in his last epistle the aged Peter still affectionately remembered “our beloved brother, Paul.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Spent some time there for tarried there a space, A.V. (see Act_18:23 Act_20:3; Jam_4:13) dismissed for let go, A.V. those that had sent them forth for the apostles, A.V. and T.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

See notes on verse 32

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Judas and Silas return to Jerusalem while Paul and Barnabas remain in Antioch.

After they had spent some time there

This speaks about time as if it were a commodity that a person could spend. The word "they" refers to Judas and Silas. AT: "After they stayed there for a while" (See: Metaphor)

they were sent away in peace from the brothers

This can be stated in active form. AT: "the brothers sent Judas and Silas back in peace" (See: Active or Passive)

the brothers

This refers to the believers in Antioch.

to those who had sent them

"to the believers in Jerusalem who sent Judas and Silas" (See: Acts 15:22)

where they taught

The word "they" here refers to Paul and Barnabas.

the word of the Lord

Here "word" stands for a message. AT: "the message about the Lord" (See: Metonymy)

translationWords

peace

Paul

Barnabas

Antioch

preach

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

33. ἀποστείλαντας αὐτούς for ἀποστόλους with אABCD. Vulg. ‘ad eos qui miserant illos.’

33. μετ’ εἰρήνης, in peace. This means with a parting prayer for their peace and welfare. The expression is a rendering of a common Hebrew phrase, and is found in the LXX. of Gen 26:29; Jdg 8:9; Jdg 11:13; 1Ma 7:28, &c.

πρὸς τοὺς ἀποστείλαντας αὐτούς, unto those that had sent them forth, who were not only ‘the Apostles’ (as A.V.) but the whole synod of Jerusalem.

The oldest MSS. omit Act 15:34. It seems to be no more than a marginal note to explain Act 15:40. There Paul, who did not leave Antioch, is said to have chosen Silas for his companion in his next journey. The latter must therefore have also remained in Antioch, and such an explanation, placed by some reader on the margin, came after a time to be incorporated with the text. But there are great differences in the MSS., and also in the versions.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33.] ποι. χρ., having continued some time: see reff.

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Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.