Atos 15

Atos 15

Pentecost comments on Acts 15:14-17 - “A close examination of this passage reveals that there is a progression of thought leading to James’ conclusion. First, God visits the Gentiles, taking from them a people for His name. In other words, God has promised to bless the Gentiles as well as Israel, but each in his own order. The Gentile blessing is first. Second, Christ will return—after the outcalling of the people for His name. Third, as a result of the coming of the Lord, the tabernacle of David will be built again; that is, the kingdom will be established exactly as promised in the Davidic Covenant. Amos clearly declared that this rebuilding will be done ‘as it used to be’ (Amos 9:11); that is, the blessings will be earthly and national and will have nothing to do with the church. Fourth, the residue of men will seek the Lord; that is, all the Gentiles will be brought to a knowledge of the Lord after the kingdom is established. This same truth is taught in passages like Isaiah 2:2; 11:10; 40:5; 66:23. Thomas Constable gives a good summary - There have been three main interpretations of James’ use of Amos’ prophecy (Amos 9:11–12). (1) Some interpreters believe James meant that the inclusion of Gentiles in the church fulfilled God’s promise through Amos. (Lenski) These (generally amillennial) interpreters see the church as fulfilling God’s promises to Israel. This view seems to go beyond what Amos said since his prophecy concerns the tabernacle of David, which literally interpreted would involve Israel, not the church. (2) A second group of interpreters believe James meant that God would include Gentiles when He fulfilled this promise to Israel in the future. However there was no question among the Jews that God would bless the Gentiles through Israel in the future. The issue was whether He would do this apart from Judaism, and this interpretation contributes nothing to the solution of that problem. This view does not seem to go far enough. (3) A third view is that James meant that the present inclusion of Gentiles in the church is consistent with God’s promise to Israel through Amos. The present salvation of Gentiles apart from Judaism does not contradict anything Amos said about future Gentile blessing. This seems to be the best interpretation. “In other words, James says, God is working out His own plan: Israel, His covenant people have been set aside nationally because of their rejection of the Messiah. God is now taking out a people, Jew and Gentile, to constitute the Church of God. When He completes this work, the Lord is coming back the second time. That will be the time of blessing for the whole world [i.e., the millennial reign of Christ].” James added the quotation from Isaiah 45:21 in verse 18b probably to add authority to the Amos prophecy. “The thought that the church was the divinely intended replacement for the temple is probably to be seen in 15:16–18.” The non-dispensational understanding of this text is that James was saying that the messianic kingdom had come and Amos’ prediction was completely fulfilled. Progressive dispensationalists believe he meant that the first stage of the messianic kingdom had come and that Amos’ prediction was partially fulfilled. Normative dispensationalists view the messianic kingdom as entirely future. They believe Amos was predicting the inclusion of Gentiles in God’s plan and that James was saying that the present situation was in harmony with God’s purpose. Thus the Amos prediction has yet to be fulfilled. Deciding between these options depends on whether or not one believes the church replaces Israel in God’s plan. If it does, one will side with non-dispensationalists here. If one believes the church and Israel are distinct in the purpose of God, then one has to decide if there is better evidence that Jesus has begun to rule over David’s kingdom now (progressive dispensationalism) or not (normative dispensationalism). I believe the evidence points to the fact that David’s kingdom is an earthly kingdom and that Jesus will begin reigning over it when He returns to earth at His second coming. Warren Wiersbe assesses this difficult passage quoted by James as follows - Note that (James) did not state that what Peter, Paul, and Barnabas had said was a fulfillment of this prophecy. He said that what Amos wrote agreed with their testimony. A careful reading of Amos 9:8-15 reveals that the prophet is describing events in the end times, when God will regather His people Israel to their land and bless them abundantly. If we "spiritualize" these promises, we rob them of their plain meaning and James' argument falls apart. Amos also prophesied that the fallen house ("tent") of David would be raised up and God would fulfill His covenant with David that a king would sit on his throne (see 2 Sam. 7:25-29). This future King, of course, will be Jesus Christ, the Son of David (2 Sam. 7:13, 16; Isa. 9:6-7; Luke 1:32) who will reign over Israel during the kingdom. In fact, the only Jew alive today who can prove His genealogy and defend His kingship is Jesus Christ! God revealed these truths gradually to His people, but His plan had been settled from the beginning. Neither the Cross nor the church were afterthoughts with God (Acts 2:23; 4:27-28; Eph. 1:4). The Judaizers thought that Israel had to "rise" in her glorious kingdom before the Gentiles could be saved, but God revealed that it was through Israel's "fall" that the Gentiles would find salvation (Rom. 11:11-16). At the time of the Jerusalem Conference, David's house and throne indeed were fallen; but they would be restored one day and the kingdom established. (Ibid) Messianic Jewish writer Steven Ger gives us his analysis of the Amos 9:11-12 passage - The Amos passage speaks of God's restoration of the fallen ruins of the tabernacle of David during the future messianic kingdom. (ED: THAT IS WHAT ONE WOULD CONCLUDE IF THE PROPHECY IS INTERPRETED LITERALLY) The tabernacle was a picture of the house of David, the Davidic dynasty, which metaphorically fell into ruin when the final Davidic king was deposed from power by Babylon (2 Ki 25:7). Amos promised that, in fulfillment of the Davidic Covenant (2 Sa 7:12-16), the dynasty of David would be restored to its former glory in the messianic kingdom. The Amos passage goes on to relate that when the kingdom of God is established (IN THE MILLENNIUM), Gentile salvation will be normative. James was not claiming that because of the contemporary salvation of Gentiles that this prophecy was presently being fulfilled, wholly or partially. Rather, James was making a rather sophisticated present day application of a future prophecy. If Gentile salvation is to be understood as normative within the messianic kingdom, it should not be very surprising to anyone if Gentile salvation were to occur somewhat earlier. James was arguing that there was nothing unbiblical or even unanticipated concerning the salvation of Gentiles and that future Gentile salvation in no way precluded contemporary Gentile salvation. The reason James chose this particular passage from Amos is that it shows Gentiles seeking God specifically as Gentiles, and not as Jewish proselytes, masterfully settling the issue of whether circumcision was necessary. James finishes his application with a reminder to recognize that the testimony of Scripture is that the inclusion of Gentiles in God's program has always been part of His plan. Indeed, the Messiah was expected to be a light to multitudes of Gentiles (Isa. 42:6; 49:6). There are some who misinterpret James here, believing that he was arguing that this prophecy was fulfilled by first century contemporary circumstances. They erroneously suppose that the ruined tabernacle of David is the church. It is difficult to determine how they could hold this broadly spiritualized view, as David's tabernacle is described as fallen and in ruins, in need of restoration. Anyone who has read the first fifteen chapters of Acts definitely knows this description not to be true of the victorious first century church! Amos was prophesying of Israel, not of the church, which was an undisclosed mystery within the Hebrew Scripture (Eph. 3:4-5; Col. 1:26-27). (Twenty-First Century Biblical Commentary – The Book of Acts: Witnesses to the World) Steven Cole's analysis of this difficult passage quoted by James - There are several difficult interpretive issues in James’ use of the quote from Amos 9:11-12. For one thing, he does not cite the Hebrew text, but rather the Greek Septuagint version, and even there he differs at several points. Perhaps he was citing it from memory and modifying it to give the sense of it as it related to his application. Also, it has been pointed out that James’ citation agrees exactly with one of the Jewish Essene sect texts of Amos 9. If some of the scrupulous Jewish Christians in his audience came from this sect, James may have been showing them that their own version supported the inclusion of the Gentiles in God’s purpose (Richard Longenecker, Expositor’s Bible Commentary [Zondervan], 9:447). The main difficulty concerns the interpretation of the quote from Amos. Most premillennial commentators interpret it to refer to the second coming of Christ and the future restoration of David’s throne, followed by worldwide witness to the Gentiles in the millennium. Thus James would be arguing that since Amos predicted the future inclusion of the Gentiles in God’s purpose apart from their becoming Jewish proselytes, there is therefore no need for them to become Jewish proselytes in the present situation (John MacArthur, Jr., Acts 13-28 in The MacArthur New Testament Commentary [Moody Press], p. 69). It seems to me, however, that James is using the quote from Amos to refer to what God was doing in the present, not to what He would do in the future. This is not to deny a future aspect and greater fulfillment of the prophecy in the millennial kingdom. But I think James uses the quote to establish that God’s purpose in the present age includes the calling of the Gentiles apart from their becoming Jews (see Stedman's sermon Acts 15:1-21 What's God Doing?). Another problem concerns the interpretation of Acts 15:18. The quote from Amos 9:12 ends with “says the Lord, who does these things.” The rest of the verse is James’ comment. The problem is, his comment is so elliptical (incomplete) that it is hard to make sense of it. This resulted in a number of textual variants introduced by scribes who expanded the phrase into a complete sentence (Bruce Metzger, A Textual Commentary on the Greek New Testament [United Bible Societies], second ed., p. 379). Probably James’ brief comment means, “The Gentiles’ inclusion in the gospel was no surprise to God, who knew it from eternity.” All the interpretive problems aside, the bottom line is that James was using Scripture to support Peter’s argument, that salvation for all people, Jew or Gentile, is by God’s grace alone through faith alone in Christ alone. The quote from Amos and James’ concluding comment support what Peter emphasized in verse 7, that the salvation of the Gentiles originated with God, not with man. It was not something that Peter or Paul and Barnabas dreamed up. God purposed to do it from eternity, and He revealed it through His prophets centuries before. Acts 15:17 SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,' KJV Acts 15:17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. the rest of mankind - Ge 22:18; 49:10; Ps 22:26,27; 67:1-3; 72:17-19; Isa 2:2,3; 11:10; Isaiah 19:23-25; 24:15,16; 49:6,7; 66:18-21; Jeremiah 16:19; Hosea 2:23; Joel 2:32; Micah 4:1,2; 5:7; Zechariah 2:11; 8:20-23; Malachi 1:11 the Gentiles Genesis 48:16; Numbers 6:27; Isaiah 43:7; 65:1 who Numbers 24:23; Isaiah 45:7,8; Daniel 4:35 Acts 15 Resources - Multiple Sermons and Commentaries So that - This is a term of purpose which should always cause us to ask what is the purpose or what are the facts that allow this purpose to be stated? THE REST OF MANKIND MAY SEEK THE LORD - The original Hebrew of Amos 9:12 reads "That they may possess the remnant of Edom and all the nations who are called by My name,” Declares the LORD who does this." As noted in the preceding table James substitutes "of mankind" for Edom which is a quote from the Septuagint version which reads "that the remnant of men, and all the Gentiles upon whom my name is called, may earnestly seek me, saith the Lord who does all these things." (Amos 9:12 Lxx English) James as the writers of the NT when quoting OT prophecies changed the passage slightly placing the seeking of the Lord after the "rest (remnant)" and before "the Gentiles." This is a very clever touch by James, because he knew that the original Hebrew rendering would not necessarily serve to defend his point that the Gentiles were part of God's plan of redemption. On the other hand, the Septuagint was well known at this time and the way in which the Jews had translated it would support James' argument that God was seeking Gentiles who sought Him. In short, James is saying that the Gentiles were part of God's plan of redemption even in the Old Testament prophet Amos. AND ALL THE GENTILES WHO ARE CALLED BY MY NAME - Remember that in Acts 15:15 James had referred to prophets in the plural, indicating that he could have quoted passages from many OT prophets to make his case for Gentile salvation. Indeed, the prophecy of Joel makes essentially the same statement for it says "And it will come about that whoever (THIS "OPENS" THE DOOR FOR THE GENTILES! cf Acts 14:27+) calls on the name of the LORD Will be delivered ; For on Mount Zion and in Jerusalem there will be those who escape, As the LORD has said, Even among the survivors whom the LORD calls.(Joel 2:32+) It is notable that Joel 2:32 is quoted twice in the New Testament, once by Peter at Pentecost and once by Paul in the book of Romans. Notice that in both quotations the pronouns "everyone" and "whoever" indicate that God has opened the door of salvation not only to Jews but to Gentiles, as the context of Paul's quotation makes crystal clear when he states in Ro 10:12 that there is no distinction between Jew and Greek! Acts 2:21+ ‘AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.’ Ro 10:12-13+ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for “WHOEVER (JEW OR GENTILE) WILL CALL ON THE NAME OF THE LORD WILL BE SAVED.” Rest (2645)(kataloipos from katá + loipós = remnant. Left over or behind, remaining. In the pl., the rest, residue (Acts 15:17 quoted from Amos 9:12). In the New Testament kataloipos is used only in Acts 15:17 in a direct quotation of Amos 9:12 and means “the rest of mankind” (rather than “residue”). It used much more often in the Septuagint often for Remnant (rest) (07611) sheerith. KATALOIPOS - 97X/89V in the Septuagint - Lev. 5:9; Num. 3:26; Deut. 3:13; Jdg. 7:6; 1 Sam. 13:2; 2 Sam. 10:10; 2 Sam. 12:28; 1 Ki. 12:23; 1 Ki. 20:30; 1 Chr. 4:43; 1 Chr. 6:61; 1 Chr. 6:70; 1 Chr. 6:77; 1 Chr. 7:24; 1 Chr. 12:38; 1 Chr. 19:11; 1 Chr. 24:20; 2 Chr. 9:29; 2 Chr. 24:14; 2 Chr. 32:32; 2 Chr. 34:9; 2 Chr. 36:20; Ezr. 3:8; Ezr. 4:3; Ezr. 4:9; Ezr. 4:10; Ezr. 4:17; Ezr. 6:16; Ezr. 7:18; Ezr. 7:20; Neh. 2:16; Neh. 4:14; Neh. 4:19; Neh. 6:1; Neh. 6:14; Neh. 7:72; Neh. 10:28; Neh. 11:1; Ps. 17:14; Isa. 15:9; Isa. 21:17; Isa. 46:3; Jer. 6:9; Jer. 8:3; Jer. 15:9; Jer. 23:3; Jer. 24:8; Jer. 25:37; Jer. 31:7; Jer. 39:3; Jer. 40:15; Jer. 41:16; Jer. 42:2; Jer. 42:19; Jer. 43:5; Jer. 44:12; Jer. 44:28; Jer. 47:4; Jer. 47:5; Jer. 47:7; Jer. 52:16; Ezek. 5:10; Ezek. 9:8; Ezek. 11:13; Ezek. 17:21; Ezek. 23:25; Ezek. 25:16; Ezek. 34:18; Ezek. 36:3; Joel 1:4; Amos 1:8; Amos 6:9; Amos 9:1; Amos 9:12; Mic. 2:12; Mic. 3:1; Mic. 3:9; Mic. 7:18; Zeph. 2:7; Zeph. 2:9; Zeph. 3:13; Hag. 1:12; Hag. 1:14; Hag. 2:2; Zech. 8:6; Zech. 8:11; Zech. 8:12; Zech. 11:9; Zech. 14:2; Acts 15:18 SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO. KJV Acts 15:18 Known unto God are all his works from the beginning of the world. Acts 17:26; Numbers 23:19; Isaiah 41:22,23; 44:7; 46:9,10; Matthew 13:35; 25:34; Ephesians 1:4,11; 3:9; 2 Thessalonians 2:13; 1 Peter 1:20; Revelation 13:8; 17:8 Acts 15 Resources - Multiple Sermons and Commentaries THE PURPOSE OF GOD IS AN OLD ONE SAYS THE LORD - This is the "seal of approval" on James' quotation and on every word promised in the Scripture for that matter! WHO MAKES THESE THINGS KNOWN FROM LONG AGO - The omniscient God knows the future and has a plan and saving Gentiles was integral to His plan of redemption. James alludes to another prophet quoting Isaiah 45:21 "“Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the LORD? And there is no other God besides Me, A righteous God and a Savior; There is none except Me." It follows that the believers ought not to be taken by surprise since such a thing as Gentile blessing had always been in the purpose of God (known from long ago). Known(1110) (gnostos from ginosko = know experientially) is that which is knowable, perceived, understood. Gnostos then means (1) of something clearly recognizable known, made known, remarkable (Acts 4.16); (2) well-known; of person's acquaintance, friend (Lk 2.44, Lk 23:49, Jn 18:15, 16; Lxx - Ps 88:8, 18); (3) of what can be known intelligible, knowable (Ro 1.19). The first use in the Septuagint refers to the "tree of knowledge of good and evil", where the Septuagint reads "learning the knowledge (Lxx - gnostos) of good and evil." (Ge 2:9). Isaiah 19:21 says "the LORD will make Himself known to Egypt" which is what He does in Ro 1:19. Acts 15:19 "Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, KJV Acts 15:19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: that Acts 15:10,24,28; Galatians 1:7-10; 2:4; 5:11,12 turning Acts 26:20; Isaiah 55:7; Hosea 14:2; 1 Th 1:9 Acts 15 Resources - Multiple Sermons and Commentaries A JUDGMENT NOT TO STIR UP TROUBLE Therefore - Term of conclusion. Based on three "witnesses" testifying in a sense (Simeon, Barnabas and Paul, James quoting God's Word). Two witnesses were all that were required in the OT but here we add one for good measure. It is my judgment - If this is the correct nuance of krino (see NET Note below), then James is clearly in charge of the proceedings and this declaration is in the form of a binding decision. Judgment (2919)(krino) means to form an opinion after separating and considering the particulars in the case. It was used in Homer of Ceres separating the grain from the chaff (Iliad, v, 501). Guzik on krino in this context - The ancient Greek phrases it even more strongly as “I determine” or “I resolve” (Expositor’s). In addition, when the decision of James was published, it was presented as the mutual decision of all present (Acts 15:25: It seemed good to us). Clearly, James’ leadership was supported by everyone present. Adam