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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Act_15:12-21
12All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. 13After they had stopped speaking, James answered, saying, "Brethren, listen to me. 14Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15With this the words of the Prophets agree, just as it is written, 16'After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, 17So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My name,' 18Says the Lord, who makes these things known from long ago. 19Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, 20but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. 21For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
Act_15:12 "All the people kept silent, and they were listening" Peter's words had settled the group of leaders. From the context it seems that at this point the two missionaries repeated their review of the mission trip a second time. This time the leadership listened! The Jerome Biblical Commentary (vol. 2, p. 195) believes it was another meeting separate from the church council of Act_15:6-11. I think it is the same meeting.
▣ "Barnabas and Paul" Notice that the names are reversed because this was Barnabas' home church.
▣ "relating the signs and wonders" The theological purpose of the Pentecostal tongues in Acts is a sign of God's acceptance, so one wonders whether this particular sign was often repeated as a way of confirmation.
Signs themselves were performed by Jesus (cf. Act_2:22), the Apostles (cf. Act_2:43; Act_3:7; Act_4:16; Act_4:30; Act_5:12), the Seven (cf. Act_6:8; Act_8:6; Act_8:13), and Paul and Barnabas (cf. Act_14:3; Act_15:12). God was confirming His presence and power through the gospel by these signs and wonders. These were further evidence to the Judaizing group that God fully accepted full pagans on the basis of grace alone, through faith.
Act_15:13 "James" This is not the Apostle James because he was killed in Act_12:1-2. This was Jesus' half-brother who became the leader of the Jerusalem church and author of the NT book of James. He was known as "James the Just." He was sometimes called "camel knees" because he prayed so often, kneeling. The two main Jerusalem leaders are vocal on this issue (Peter and James). See Special Topic at Act_12:17.
Act_15:14 "Symeon" This is the Aramaic form of Simon, which is Peter (cf. 2Pe_1:1).
▣ "about taking from among the Gentiles a people for His name" This is the universal emphasis of the OT prophets (ex. Isa_2:2-4; Isa_42:6; Isa_45:20-23; Isa_49:6; Isa_52:10). The people of God were always to include both Jews and Gentiles (cf. Gen_3:15; Gen_12:3; Exo_9:16; Eph_2:11 to Eph_3:13).
The phrase "for His name" may be an allusion to Jer_13:11; Jer_32:20 or Isa_63:12; Isa_63:14.
Act_15:15-18 "it is written" This is a free quote from Amo_9:11-12 in the Septuagint. The term "mankind" in Act_15:17 is Edom (the nation) in the Masoretic Text, but the Septuagint has anthropos (mankind). James quotes the Septuagint because in this case it uniquely fits his purpose of expressing the universal nature of God's promise of redemption.
Notice the promised actions are of YHWH. This is similar to Eze_36:22-38. Notice the number of "I's"!
This quote from the LXX, which is obviously at variance with the MT, shows that the real issue of faith is not a perfect text, but a perfect God and His plan for mankind. None of us like the textual variants of the OT or NT, but they do not affect believers' faith in the trustworthiness of Scripture. God has effectively and faithfully revealed Himself to fallen humans! Hand-copied ancient texts cannot be used as an excuse to reject this revelation. See Manfred Brauch, Abusing Scripture, chapter 1, "The Nature of Scripture," pp. 23-32.
Act_15:16 It is obvious from the context that James chooses and modifies this quotation from the Septuagint to assert the inclusion of the nations. Did he also choose this text because it asserts the destruction of OT Mosaic religion? The New Covenant is radically different.
1. grace-based, not performance-based (gift not merit)
2. Messiah-focused, not temple-focused (Jesus is the new Temple)
3. world-wide in scope, not focused on the Jewish race
These changes would be devastating to a "circumcision party" of believers. Now the chief Apostle (Peter), the converted rabbi Apostle (Paul), and the leader of the Jerusalem church (James) all agree against them, as does the consensus (vote) of the mother church and the mission churches!
Act_15:17 What a wonderful universal statement. But also note the "election" phrase, "all the Gentiles who are called by My name" (cf. Dan_9:19). It denotes a worship experience of some kind (cf. LXX of Deu_28:10; also note Isa_63:19; Jer_14:9).
Act_15:18 The inclusion of the Gentiles has always been God's plan (cf. Gal_3:26-29; Eph_3:3-6, see Special Topic at Act_1:8). The means of salvation will come from the lineage of King David (cf. Act_15:16; 2Ch_6:33).
Act_15:19 This is James' conclusion.
Act_15:20 These guidelines were meant to (1) assure table fellowship in mixed churches and (2) enhance the possibility of local Jewish evangelism. These things have nothing to do with the Gentiles' individual personal salvation! These guidelines were directed at both Jewish sensibilities and pagan worship excesses (cf. Act_15:29; Act_21:25).
The Levitical laws were given to accentuate a distinction (social and religious) between Jews and Canaanites. Their very purpose was disfellowship, but here the purpose is just the opposite. These "essentials" are to help maintain fellowship between believers of two cultures!
There are many Greek manuscript variations related to this Apostolic Decree. Some have two items, three items, or four items. For a full discussion of the options, see Bruce M. Metzger's A Textual Commentary on the Greek New Testament, pp. 429-434). Most English translations have the four-fold list.
NASB, NRSV,
REB"from fornication"
NKJV, REV,
NET"from sexual immorality"
NJB "from illicit marriages"
It is difficult to know for sure if this prohibition was directed towards
1. pagan immoral worship practices (i.e., immorality)
2. Jewish sensibilities about incest (cf. Leviticus 18; see F. F. Bruce, Answers to Questions, p. 43; NJB)
▣ "what is strangled and from blood" Some commentators relate both of these to the Mosaic food laws (cf. Lev_17:8-16). It is, however, possible that "from blood" refers to murder, which is also a major issue in Moses' writings.
Act_15:21 This verse means
1. to assure the legalists that the Torah was being taught to Gentiles in all localities or
2. since there were Jews in every locality, their scruples should be respected so that they may be effectively evangelized (cf. 2Co_3:14-15)