Act 15:12-22 | RWP | e4.org | Kept silence ( εσιγησεν ). Ingressive first aorist active of σιγαω , old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. Hearkened ( ηκουον ). Imperfect active of ακουω , descriptive of the rapt attention, were listening. Unto Barnabas and Paul ( Βαρναβα κα Παυλου ). Note placing Barnabas before Paul as in verse , possibly because in Jerusalem Barnabas was still better known than Paul. Rehearsing ( εξηγουμενων ). Present middle participle of εξηγεομα , old verb, to go through or lead out a narrative of events as in ; which see. Three times ( ; , ) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through ( δια ) Barnabas and Paul. This had been Peter's argument about Cornelius ( ). This same verb ( εξηγησατο ) is used by James in verse referring to Peter's speech.

‏ Acts 15:12-22

Kept silence ( εσιγησεν ). Ingressive first aorist active of σιγαω, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it.

Hearkened ( ηκουον ). Imperfect active of ακουω, descriptive of the rapt attention, were listening.

Unto Barnabas and Paul ( Βαρναβα κα Παυλου ). Note placing Barnabas before Paul as in verse 25, possibly because in Jerusalem Barnabas was still better known than Paul.

Rehearsing ( εξηγουμενων ). Present middle participle of εξηγεομα, old verb, to go through or lead out a narrative of events as in Lu 24:35; Ac 10:8 which see. Three times (14:27; 15:4, 12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through ( δια ) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17). This same verb ( εξηγησατο ) is used by James in verse 14 referring to Peter's speech.

After they had held their peace ( μετα το σιγησα αυτους ). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)."

James answered ( απεκριθη Ιακωβος ). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Ga 1:19) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

Hearken unto me ( ακουσατε μου ). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Ac 6:1). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Ga 2:12). There was instant attention when James began to speak.

Symeon ( Συμεων ). The Aramaic form of Simon as in 2Pe 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Lu 2:25, 34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem.

How ( καθως ). Strictly, "according as," here like ος in indirect discourse somewhat like the epexegetic or explanatory use in 3Jo 1:3.

First ( πρωτον ). Told by Peter in verse 7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles.

Did visit ( επεσκεψατο ). First aorist middle indicative of επισκεπτομα, old verb to look upon, to look after, provide for. This same verb occurs in Jas 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses.

To take from the Gentiles a people for his name ( λαβειν εξ εθνων λαον τω ονοματ αυτου ). Bengel calls this egregium paradoxon, a chosen people ( λαον ) out of the Gentiles ( εθνων ). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in Ga 3; Ro 9-11. Note the use of God's "name" here for "the Israel of God" (Ga 6:16).

To this agree ( τουτω συμφωνουσιν ). Associative instrumental case ( τουτω ) after συμφωνουσιν (voice together with, symphony with, harmonize with), from συμφωνεω, old verb seen already in Mt 18:19; Lu 5:36; Ac 5:9 which see. James cites only Am 9:11, 12 from the LXX as an example of "the words of the prophets" ( ο λογο των προφητων ) to which he refers on this point. The somewhat free quotation runs here through verses 16-18 of Ac 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," Lu 1:32).

I will build again ( ανοικοδομησω ). Here LXX has αναστησω. Compound ( ανα, up or again) of οικοδομεω, the verb used by Jesus in Mt 16:18 of the general church or kingdom as here which see.

The tabernacle of David ( την σκηνην Δαυειδ ), a poetical figure of the throne of David (2Sa 7:12) now "the fallen tent" ( την πεπτωκυιαν ), perfect active participle of πιπτω, state of completion.

The ruins thereof ( τα κατεστραμμενα αυτης ). Literally, "the ruined portions of it." Perfect passive participle of καταστρεφω, to turn down. It is a desolate picture of the fallen, torn down tent of David.

I will let it up ( ανορθωσω ). Old verb from ανορθοω ( ανα, ορθος ), to set upright. See on Lu 3:13 of the old woman whose crooked back was set straight.

That the residue of men may seek after the Lord ( οπως αν εκζητησωσιν ο καταλοιπο των ανθρωπων τον κυριον ). The use of οπως with the subjunctive (effective aorist active) to express purpose is common enough and note αν for an additional tone of uncertainty. On the rarity of αν with οπως in the Koine see Robertson, Grammar, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" ( παντα τα εθνη ). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" ( επικεκλητα το ονομα μου ) and Jas 2:7. The purpose of God, though future, is expressed by this perfect passive indicative επικεκλητα from επι-καλεω, to call on. It is a Jewish way of speaking of those who worship God.

From the beginning of the world ( απ' αιωνος ). Or, "from of old." James adds these words, perhaps with a reminiscence of Isa 45:21. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom he will make his true "Israel" and so there is no occasion for surprise in the story of God's dealings with the Gentiles as told by Barnabas and Paul. God's eternal purpose of grace includes all who call upon his name in every land and people (Isa 2:1; Mic 4:1). This larger and richer purpose and plan of God was one of the mysteries which Paul will unfold in the future (Ro 16:25; Eph 3:9). James sees it clearly now. God is making it known ( ποιων ταυτα γνωστα ), if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly.

Wherefore ( διο ). "Because of which," this plain purpose of God as shown by Amos and Isaiah.

My judgment is ( εγω κρινω ). Note expression of εγω.

I give my judgment. ( Εγο χενσεο ). James sums up the case as President of the Conference in a masterly fashion and with that consummate wisdom for which he is noted. It amounts to a resolution for the adoption by the assembly as happened (verse 33).

That we trouble not ( μη παρενοχλειν ). Present active infinitive with μη in an indirect command (Robertson, Grammar, p. 1046) of παρενοχλεω, a common late verb, occurring here alone in the N.T. This double compound ( παρα, εν ) is from the old compound ενοχλεω ( εν and οχλος, crowd, annoyance) seen in Lu 6:18; Heb 12:15, and means to cause trouble beside ( παρα ) one or in a matter. This is the general point of James which he explains further concerning "those who are turning from the Gentiles unto God," the very kind of people referred to in Amos.

But that we write unto them ( αλλα επιστειλα αυτοις ). By way of contrast ( αλλα ). First aorist active infinitive of επιστελλω, old verb to send to one (message, letter, etc.). Our word επιστλε ( επιστολη as in verse 30) comes from this verb. In the N.T. only here, He 13:22, and possibly Ac 21:25.

That they abstain from ( του απεχεσθα ). The genitive of the articular infinitive of purpose, present middle (direct) of απεχω, old verb, to hold oneself back from. The best old MSS. do not have απο, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Re 22:15). Harnack argues ably against the genuineness of the word πνικτου (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with Le 17:10-16. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29. But with the word retained here and in verse 29 the solution of James is not a compromise, though there is a wise concession to Jewish feeling.

Pollutions of idols ( αλισγηματων ). From αλισγεω only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols ( ειδωλυθων ) in verse 29, not to sacrificial meat sold in the market (1Co 10:27), a matter not referred to here. Cf. Le 17:1-9. All the four items in the position of James (accepting πνικτου ) are mentioned in Le 17, 18.

For Moses ( Μωυσης γαρ ). A reason why these four necessary things (verse 28) are named. In every city are synagogues where rabbis proclaim ( κηρυσσοντας ) these matters. Hence the Gentile Christians would be giving constant offence to neglect them. The only point where modern Christian sentiment would object would be about "things strangled" and "blood" in the sense of any blood left in the animals, though most Christians probably agree with the feeling of James in objecting to blood in the food. If "blood" is taken to be "murder," that difficulty vanishes. Moses will suffer no loss for these Gentile Christians are not adherents of Judaism.

Then it seemed good ( Τοτε εδοξεν ). First aorist active indicative of δοκεω. A regular idiom at the beginning of decrees. This Eirenicon of James commended itself to the whole assembly. Apparently a vote was taken which was unanimous, the Judaizers probably not voting. The apostles and the elders ( τοις αποστολοις κα τοις πρεσβυτεροις, article with each, dative case) probably all vocally expressed their position.

With the whole church ( συν ολε τη εκκλησια ). Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote.

To choose men out of their company ( εκλεζαμενους ανδρας εξ αυτων ). Accusative case, though dative just before ( τοις αποστολοις, etc.), of first aorist middle participle of εκλεγω, to select. This loose case agreement appears also in γραψαντες in verse 23 and in MSS. in verse 25. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John.

Judas called Barsabbas ( Ιουδαν τον καλουμενον Βαρσαββαν ). Not otherwise known unless he is a brother of Joseph Barsabbas of 1:23, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus ( Σιλουανος, 1Pe 5:12), the companion of Paul in his second mission tour (Ac 15:32, 41; 16:25).

Chief men ( ηγουμενους ). Leaders, leading men (participle from ηγεομα, to lead).