SEV Biblia, Chapter 15:2
Así que, suscitada una disensin y contienda no pequea a Pablo y a Bernab contra ellos, determinaron que subiesen Pablo y Bernab a Jerusaln, y algunos otros de ellos, a los apstoles y a los ancianos, sobre esta cuestin.
Clarke's Bible Commentary - Acts 15:2
Verse 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, &c.] This verse is read very differently in the Codex Bezae: genomenhv de ektasewv kai zhthsewv ouk ilighv tw paulw kai tw barnaba sun autoiv. elegen gar o paulov menein outwv, kaqev episteusan, diiscurizomenov. oide elhluqotev apo ierousalhm, parhggeilan autoiv, tw paulw kai barnaba kai tisin alloiv, anabainein prov touv apostolouv kai presbuterouv eiv ierousalhm, opwv kriqwsin ep autoiv (autwn) peri tou zhthmatov toutou. 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. ii. 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. ii. 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.
John Gill's Bible Commentary
Ver. 2. When therefore Paul and Barnabas , etc.] 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 ( Galatians 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 Galatians 2:9) 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.
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
γενομενης 1096 5637 V-2ADP-GSF ουν 3767 CONJ στασεως 4714 N-GSF και 2532 CONJ συζητησεως 4803 N-GSF ουκ 3756 PRT-N ολιγης 3641 A-GSF τω 3588 T-DSM παυλω 3972 N-DSM και 2532 CONJ τω 3588 T-DSM βαρναβα 921 N-DSM προς 4314 PREP αυτους 846 P-APM εταξαν 5021 5656 V-AAI-3P αναβαινειν 305 5721 V-PAN παυλον 3972 N-ASM και 2532 CONJ βαρναβαν 921 N-ASM και 2532 CONJ τινας 5100 X-APM αλλους 243 A-APM εξ 1537 PREP αυτων 846 P-GPM προς 4314 PREP τους 3588 T-APM αποστολους 652 N-APM και 2532 CONJ πρεσβυτερους 4245 A-APM εις 1519 PREP ιερουσαλημ 2419 N-PRI περι 4012 PREP του 3588 T-GSN ζητηματος 2213 N-GSN τουτου 5127 D-GSN
Vincent's NT Word Studies
2. Question (zhthmatov). Found only in the Acts, and alwaye of a question in dispute.
Robertson's NT Word Studies
15:2 {When Paul and Barnabas had no small dissension and questioning with them} (Genomens stasews kai ztse"s ouk oligs t"i Paul"i kai Barnabai pros autous). Genitive absolute of second aorist middle participle of ginomai, genitive singular agreeing with first substantive stasews. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (pros autous, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in #Lu 23:25; Ac 19:40) as in #23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (#Ga 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (etaxan). "The brethren" can be supplied from verse #1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb etaxan (tassw, to arrange) suggests a formal appointment by the church in regular assembly. Paul (#Ga 2:2) says that he went up by revelation (kat' apokaluyin), but surely that is not contradictory to the action of the church. {Certain others of them} (tinas allous). Certainly Titus (#Ga 2:1,3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (tous apostolous kai presbuterous). Note one article for both (cf. "the apostles and the brethren" in #11:1). "Elders" now (#11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
