Exegetical and Hermeneutical Commentary of Acts 15:14
Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
14. Simeon ( Symeon)] This more Jewish form of the name of the Apostle Peter is found also at the commencement of St Peter’s second Epistle. The Jews after they came to have much intercourse with Gentiles had frequently two forms of name, one of which was employed on religious and solemn occasions, the other in intercourse with non-Jews and in the ordinary transactions of life. Thus in the Apocrypha ( 1Ma 5:17 , &c.) the name of the Maccabean prince is written Simon, though on his coins it stands Symeon (see Gesenius, s.v.).
how God at the first ] Better, how God did first visit, &c. It was not at the first, but some time after the mission of the Holy Ghost on the Apostles that Cornelius was converted. What St Peter had narrated was the first acceptance of a Gentile into the church.
visit the Gentiles ] In the old sense of “look upon,” and generally with the accompanying notion of kindness. (Cp. Luk 1:68; Luk 1:78; Luk 7:16; Heb 2:6.)
a people for his name ] Thus “the chosen people” were no longer to be Jews only, and so those ceremonial ordinances which had hitherto marked out Jews from Gentiles might be seen to be unnecessary.
Fuente: The Cambridge Bible for Schools and Colleges
Simeon – This is a Hebrew name. The Greek mode of writing it commonly was Simon. It was one of the names of Peter, Mat 4:18.
To take out of them a people – To choose from among the Gentries those who should be his friends.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Simeon hath declared] It is remarkable that James does not give him even the title which he received from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground.
To take out of them a people for his name.] To form among the Gentiles, as he had among the Jews, a people called by his name and devoted to his honour.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Simeon, or Simon, the name of Peter; but St. Luke, being himself a Hebrew, writes it according as they pronounced it, and not so contracted as the Greeks wrote it.
A people; there were some at all times probably amongst the Gentiles who did fear God, as Job and his three friends; but they did not make a people, or such a number as is here spoken of.
For his name: God takes out of the world a people for his name, that is,
1. For himself; as, Pro 18:10, the name of the Lord is put for the Lord himself.
2. For to call upon his name, as also for to be called by his name.
3. For his glory and honour, and to magnify his name.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-17. Simeona Hebrewvariation of Simon, as in 2Pe 1:1;(Greek), the Jewish and family name of Peter.
hath declared how God at thefirstanswering to Peter’s own expression “a good whileago” (Ac 15:7).
did visit the Gentiles totake out of themin the exercise of His adorable sovereignty.
a people for his namethehonor of his name, or for His glory.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Simeon hath declared how God at the first did visit the Gentiles,…. James begins with taking notice of Peter’s speech, and agrees to it, and confirms it; for by Simeon is not meant, as some have thought, the Simeon that took Christ in his arms, Lu 2:25 who had been dead long ago; but Simon Peter, who had spoken before. Simon and Simeon are one and the same name; the former is only a contraction of the latter in the Syriac language; Simeon was his pure Hebrew name, and James speaking to an assembly of Hebrews, uses it; and observes, that he had given a very clear and distinct narrative, how God at the first preaching of the Gospel, quickly after the day of Pentecost, was pleased to look upon the Gentiles, and show favour to them, and visit them in a way of grace and mercy, by sending the Gospel to them, and his Spirit to make it effectual: this was a gracious visit; he came and looked upon them, quickened them, and spoke comfortably to them, and bestowed special favours upon them; the set time for such a visit being come: the Arabic version renders it, “how God first promised”; referring to the promises concerning the calling of the Gentiles, which James afterwards confirms by citing a passage out of the prophets to the same purpose: the Syriac version, “how God began to choose out of the Gentiles”: that is, by calling them by his grace; and the Ethiopic version, “how God first had mercy on the Gentiles”; who before had not obtained mercy:
to take out of them a people for his name; for himself, for his own glory, to call upon his name, and to be called by his name, to bear his name, and support his Gospel, cause and interest: the distinguishing grace of God may be seen herein; it was grace to visit them, to look upon them, when for many hundreds of years he had overlooked them, he had taken no notice of them; and it was distinguishing grace to take some out of them, to be a special and peculiar people to himself; to separate them from the rest by his powerful and efficacious grace, and form them into a church state, that they might show forth his praise and glorify him.
Fuente: John Gill’s Exposition of the Entire Bible
Hearken unto me ( ). 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 (). 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 Luke 2:25; Luke 2:34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem.
How (). Strictly, “according as,” here like in indirect discourse somewhat like the epexegetic or explanatory use in 3Jo 1:3.
First (). 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 (). First aorist middle indicative of , 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 ( ). Bengel calls this egregium paradoxon, a chosen people () out of the Gentiles (). 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 Acts 15:3; Acts 15:9-11. Note the use of God’s “name” here for “the Israel of God” (Ga 6:16).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Simeon hath declared how God at the first,” (Sumeon eksegesato kathos proton ho theos) “Simeon declared, recounted or set forth how God firstly (in order); in the spread of the gospel since Pentecost, to the Gentiles, as mandated by the Lord, Luk 24:47; Act 1:8. James uses Peter’s Hebrew name, so prominently known and accepted less offensively, among even the believing Pharisee Jews in Jerusalem. Only one other time is it later used in the New Testament as Simeon, 2Pe 1:1.
2) “Did visit the Gentiles,” (epeskepsato ethonon) “Visited the Gentiles,” at Cornelius’ home, Act 10:1-48; Act 11:18; It was to them Paul had been specifically called of God, and sent of the Holy Spirit, and the church, to preach the gospel of Jesus Christ -not the law of circumcision and yoke of the law bondage, Act 9:15-16; Isa 42:6-7; Act 13:46-49; Act 26:15-20.
3) “To take out of them a people for His name.” (labein eks laon to onomati autou) “To take out (of the Gentiles) a people for His name,” to honor His name, to honor His authority. This people was His church, called from among the Gentiles, though the first members were Jews, called by the seashores of Galilee of the Gentiles, not from Judea, Mat 4:12-20; Mar 1:14-22; Act 10:36-37. This “people for His namesake,” “taken from among the Gentiles,” in Galilee, “for His name sake,” is the church, in which church body Jews and Gentiles may worship as equals, and thru which children of God may give to Him the highest degree of honor, praise, and glory in this and all succeeding ages, Eph 1:22-23; Eph 2:19-22; Eph 3:8-10; Eph 3:21; Tit 2:14; 1Ti 3:15.
Fuente: Garner-Howes Baptist Commentary
(14) Simeon hath declared . . .The Greek form is Symeon, as in 2Pe. 1:1. The use of the old Hebrew form of the Apostles name, instead of the more familiar Simon, was natural in the Galilean speaker, and is presumptive evidence in favour of our having a report from notes made at the time.
Did visit the Gentiles, to take out of them a people.The two words present an emphatic contrast. The Jews claimed for themselves the exclusive right to the latter term. They alone were the people, the rest of mankind were the nationsthe heathen. St. James proclaims that out of those heathen nations a people had been taken who were as truly Gods people as Israel had ever been. He, too, recognises the change as fully as St. Paul does, when in Rom. 9:26 he quotes the memorable prophecy of Hos. 1:10. St. James as well as St. Peter had, it is clear, profited by the private teaching referred to in Gal. 2:2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Speech of James of Jerusalem , Act 15:13-21 .
14. Simeon Old fashioned Judean James (see note on Mat 10:3) must not say Peter; and he must pronounce Simon after its ancient form, Simeon. The characteristic fact is a unique proof of the accuracy of Luke’s report.
A people for his name Who shall bear his name, or give honour to his name. James in this verse repeats the point of Peter’s speech; in 15-18 he shows that it is in accordance with God’s predictions and plan according to old Jewish Scriptures.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Symeon has rehearsed how first God visited the Gentiles, to take out of them a people for his name.’
This use of Peter’s Hebrew name ‘Symeon’ was both tactful and fully understandable. Tactful because it linked Peter firmly with his Jewish background. It would make clear that in the end Peter was essentially Jewish. And understandable because James probably always thought of Peter as ‘Symeon’. He had in one way or another had contact with him from the very earliest days under that name. When Peter had come to their house at Nazareth he would have been ‘Symeon’. To him at least, Peter would always be ‘Symeon’. It is a touch of authenticity. Furthermore it may suggest that James was speaking in Aramaic.
James then refers to Peter’s description of his evangelisation of Cornelius and his fellow-Gentiles. All knew about this, and how through it God had undoubtedly taken from among the Gentiles ‘a people for His name’. Given the acceptance by the general enquiry carried out by the Jerusalem church of what Peter had done earlier, and that in the light of all the facts (Act 11:1-18), this was really not open to dispute. And if the uncircumcised Gentiles were already ‘a people for His name’, then no necessity for circumcision arose.
(We should note that even though a number among them may never have really been satisfied about that situation and simply have put up with it rather than welcoming it, it would still be seen as the settled position of the Jerusalem church. All of us are familiar with minority groups of Christians who hold unusual positions not held by all, but whose views are not seen as disturbing the accepted view. Their views are allowed to stand in tension as long as the main truths are held).
Fuente: Commentary Series on the Bible by Peter Pett
Act 15:14-17 . ] formed after the Hebrew (2Pe 1:1 ; LXX. Gen 29:33 ; Luk 2:25 ; Luk 3:30 ; Act 13:1 ; Rev 7:7 ), while the more usual (1Ch 4:20 ) corresponds to the Rabbinical . In the Talmud also both forms of the name are used side by side. Moreover, the original name of Peter was still the current one in the church of Jerusalem. Comp. on Luk 24:34 . We are not to think of any intentional use of it in this passage (that Peter was not here to be regarded according to his apostolic dignity, Baumgarten).
. . . . ] he looked to (took care for) the receiving from the Gentiles a people for His name, i.e. a people of God, a people that bore the name of God as their ruler and proprietor. “Egregium paradoxon,” Bengel. Comp. Act 18:10 ; Rom 9:24-26 .
Act 15:15 . ] neuter: and with this, namely, with this fact expressed by . . ., agree, etc.
] He singles out from the . a passage (comp. Act 20:35 ), in conformity with which that agreement takes place, namely, Amo 9:11-12 , quoted freely by Luke after the LXX. Amos predicts the blessed Messianic era, in which not only the Davidic theocracy, fallen into decay (by the division of the kingdom), will be again raised up (Act 15:16 ), but also foreign nations will join themselves to it and be converted to the worship of Jehovah. According to the theocratic character of this prophecy, it has found its Messianic historical fulfilment in the reception of the Gentiles into Christianity, after that thereby the Davidic dominion, in the higher and antitypical sense of the Son of David (Luk 1:32 ), was re-established.
] Hebrew and LXX.: . The meaning is the same: after the pre-Messianic penal judgments, in the day of the Messianic restoration.
] Jehovah had withdrawn from His people; but now He promises by the prophet: I will return and build again the fallen (by desolation) tabernacle of David. Many assume the well-known Hebraism: iterum ( ) aedificabo. This would only be correct were in the original; but there stands only , and in the LXX. only ; and the idea of iterum is very earnestly and emphatically presented by the repetition of . and by .
] The residence of David (the image of the theocracy) is represented as a (torn down and decayed) tabernacle, “quia ad magnam tenuitatem res ejus redactae erant,” Bengel.
] not the result, but the design, with which what is promised in Act 15:16 is to take place.
.] i.e. the Gentiles. The LXX., who certainly had before them another reading ( ), deviate considerably from the original text, which runs: , that they may possess the remainder of Edom; the remainder, for Amaziah had again subdued only a part of it, 2Ki 14:7 . As . . . follows, James might have used even these words, as they are in the original, for his object, [27] and therefore no set purpose is to be assumed for his having given them according to the reading of the LXX. Perhaps they were only known to him and remembered in that reading; but possibly also they are only rendered in this form by Luke (or the Greek document used by him) without being so uttered by James, who spoke in Hebrew.
. . .] after . . . is necessarily explicative ( and indeed ), and the emphasis of this more precise definition lies on ; but the following has an argumentative purpose: they upon whom , i.e. seeing that , indeed, upon all the Gentiles, etc.
. . . ] quite a Hebrew expression (Gesenius, Thes . III. p. 1232): upon whom ( ) is named (is uttered as naming them) my name , namely, as the name of their Lord, after whom they are designated, so that they are called “ God’s people.” [28] Comp. Jas 2:7 ; Deu 28:10 ; Isa 63:19 ; Jer 14:9 ; Dan 9:19 ; Bar 2:15 ; 2Ma 8:15 . They have the name already, inasmuch as the predicted future (comp. Rom 9:25 f.) is conceived as having already taken place, and as existing, in the counsel of God; a praeteritum propheticum , as in Jas 5:2-3 . The view, in itself inadmissible, of Hitzig and others: “over whom my name (as that of their conqueror) has been formerly named ,” was certainly not that of James.
] is here to be explained not from the Greek use of the repetition of the pronoun (Fritzsche, Quaest. Luc. p. 109 f.; Gttling, ad Callim. p. 19 f.), but as an imitation of the Hebrew (Buttmann, neutest. Gramm . p. 240 f. [E. T. 280]).
] Such is to be considered as the original text; the other words, Act 15:18 , are to be deleted. See the critical remarks. The Lord who does these things (the rebuilding of the theocracy and the conversion of all Gentiles designed by it) known from the beginning . The added to the prophetic words are not to be considered as the speaker’s own significant gloss accompanying the prophetic saying, for such a gloss would not have been so directly or so curtly added; but as part of the scriptural passage itself . The words must at that time either have belonged to the original text, as it presented itself to James, or to the text of the LXX., as Luke gives it, or to both, as a reading which is now no longer extant; [29] whereas there is now at the conclusion of Act 15:11 , (LXX.: ).
] equivalent to , and therefore without an article. By whom they were known from the beginning, is evident from the context, namely, by God who accomplishes them ( ) in the fulness of time. He accordingly carries into effect nothing, which has not been from the beginning evident to Him in His consciousness and counsel; how important and sacred must they consequently appear! As Bengel well remarks: “ab aeterno scivit; quare non debemus id tanquam novum et mirum fugere.” Erroneously de Wette renders: what was known of old (through the prophets). Opposed to this is , which also means from the very beginning in Act 3:21 and Luk 1:70 ; and how unimportant and superfluous would the thought itself be!
[27] Comp. Hengstenberg, Christol . I. p. 456.
[28] The Greek would say: (or ) , or , or even . . . On , to be distinguished from the simple as denoting an accessory naming, comp. especially Herod. viii. 44 ( ).
[29] Comp. Ewald, p. 472, who would, however, read .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Ver. 14. Simeon hath declared, &c. ] q.d. He hath done it very well, only he hath not alleged any text of Scripture for confirmation; which therefore I will add. In Popish councils the Holy Scripture is in a manner set aside; and the decrees of fathers, schoolmen, and former councils brought in place thereof. At the Council of Basil, when the Hussites refused to admit of any doctrine that could not be proved by Scripture, Cardinal Cusan made answer, that the Scriptures pertained not to the being of the Church, but to the well-being only, and that they were to be expounded according to the current rite of the Church, qua mutante sententiam, mutetur et Dei iudicium. (Jac. Rev. de Vit. Pont. )
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] James characteristically uses this Jewish form of the name: so also Peter himself, 2Pe 1:1 . The name occurs Gen 29:33 , LXX; Luk 2:25 ; Luk 3:30 ; ch Act 13:1 ; Rev 7:7 ; the name Simon, elsewhere used in the N. T. for Peter, is found in 1Ch 4:20 (Heb. , LXX-ed.-vat., but [77] (Mai), , A).
[77] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle; it does not contain the Epistles to Timothy, Titus, and Philemon; nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as ‘Verc’): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are (1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as ‘Blc’); (2) that of Birch (‘Bch’), published in various readings to the Acts and Epistles, Copenhagen, 1798, Apocalypse, 1800, Gospels, 1801; (3) that made for the great Bentley (‘Btly’), by the Abbate Mico, published in Ford’s Appendix to Woide’s edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus’ Greek Testament, Argentorati, 1524, still amongst Bentley’s books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (‘Rl’), and are preserved amongst Bentley’s papers in the Library of Trinity College, Cambridge (B. 17. 20) 1 . The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgon’s “Letters from Rome,” London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
. ] for His name : dat. commodi [for the service, or the making known, of His name]. On . ., see reff.: the infin., as , Act 15:10 , note.
, answering to the , so well known as His by covenant before.
Fuente: Henry Alford’s Greek Testament
Act 15:14 . : Peter so named only here and in 2Pe 2:1 . The use of the word here in its old Hebrew form by James is exactly what we should expect, cf. Luk 2:25 ; Luk 2:34 , W.H [284] ; probably therefore the form current in Jerusalem, a form which reappears in the list of the successors of St. James in the bishopric of the Holy City, Eusebius, H. E. , iv., 5, cf. Luk 24:34 , from which also it would appear that the Hebrew name of Peter, in the contracted or uncontracted form, was current in Jerusalem. like . . in Act 15:7 . , cf. Jas 1:27 , and above on Act 7:23 , Kennedy, Sources of N. T. Greek , p. 105. : infinitive of purpose, , ex gentibus populum , “egregium paradoxon” Bengel; the converts from among the Gentiles were no less than Israel the people of God. On and see Act 3:25 . , i.e. , who should bear His Name as a people of God, or may mean simply “for Himself,” God’s name being often so used. On the “pregnant use” of the word cf. Jas 2:7 ; Jas 5:10 ; Jas 5:14 . St. James thus in his address agrees with St. Peter.
[284] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
Simeon = Simon. Greek. Sumeon. Compare 2Pe 1:1.
at the first, &c. = first visited. Greek. episkeptomai. App-133. Compare Luk 1:68, Luk 78:7, Luk 78:16.
the Gentiles, &c. Read, to receive out from among the Gentiles.
people. Greek. laos.
for. Greek. epi, but texts omit the preposition.
Fuente: Companion Bible Notes, Appendices and Graphics
14. ] James characteristically uses this Jewish form of the name: so also Peter himself, 2Pe 1:1. The name occurs Gen 29:33, LXX; Luk 2:25; Luk 3:30; ch Act 13:1; Rev 7:7; the name Simon, elsewhere used in the N. T. for Peter, is found in 1Ch 4:20 (Heb. , LXX-ed.-vat., but [77] (Mai), , A).
[77] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New Testaments. In the latter, it is deficient from Heb 9:14 to the end of the Epistle;-it does not contain the Epistles to Timothy, Titus, and Philemon;-nor the Apocalypse. An edition of this celebrated codex, undertaken as long ago as 1828 by Cardinal Angelo Mai, has since his death been published at Rome. The defects of this edition are such, that it can hardly be ranked higher in usefulness than a tolerably complete collation, entirely untrustworthy in those places where it differs from former collations in representing the MS. as agreeing with the received text. An 8vo edition of the N.T. portion, newly revised by Vercellone, was published at Rome in 1859 (referred to as Verc): and of course superseded the English reprint of the 1st edition. Even in this 2nd edition there were imperfections which rendered it necessary to have recourse to the MS. itself, and to the partial collations made in former times. These are-(1) that of Bartolocci (under the name of Giulio de St. Anastasia), once librarian at the Vatican, made in 1669, and preserved in manuscript in the Imperial Library (MSS. Gr. Suppl. 53) at Paris (referred to as Blc); (2) that of Birch (Bch), published in various readings to the Acts and Epistles, Copenhagen, 1798,-Apocalypse, 1800,-Gospels, 1801; (3) that made for the great Bentley (Btly), by the Abbate Mico,-published in Fords Appendix to Woides edition of the Codex Alexandrinus, 1799 (it was made on the margin of a copy of Cephalus Greek Testament, Argentorati, 1524, still amongst Bentleys books in the Library of Trinity College, Cambridge); (4) notes of alterations by the original scribe and other correctors. These notes were procured for Bentley by the Abb de Stosch, and were till lately supposed to be lost. They were made by the Abbate Rulotta (Rl), and are preserved amongst Bentleys papers in the Library of Trinity College, Cambridge (B. 17. 20)1. The Codex has been occasionally consulted for the verification of certain readings by Tregelles, Tischendorf, and others. A list of readings examined at Rome by the present editor (Feb. 1861), and by the Rev. E. C. Cure, Fellow of Merton College, Oxford (April 1862), will be found at the end of these prolegomena. A description, with an engraving from a photograph of a portion of a page, is given in Burgons Letters from Rome, London 1861. This most important MS. was probably written in the fourth century (Hug, Tischendorf, al.).
.] for His name: dat. commodi [for the service, or the making known, of His name]. On . ., see reff.: the infin., as , Act 15:10, note.
, answering to the , so well known as His by covenant before.
Fuente: The Greek Testament
Act 15:14. ) The Latin Vulg. has Simon [So Amiat. MS.: other MSS. Simeon]. James, the apostle of the Hebrews, calls Peter by his Hebrew name.[86]- , a people from the Gentiles) A remarkable paradox.[87] And because they retain their former name, , the Gentiles or nations, from this James infers, that they would be the people of GOD, even though they are not by circumcision joined (gathered in to) to the Jewish people.-) for. The same particle occurs, ch. Act 2:38, Act 4:17-18, In the name.[88]-[ , the name) This is demonstrated in Act 15:17.-V. g.]
[86] Could the reference be to Simeon, Luk 2:25; Luk 2:31-32?-E. and T.
[87] being the term always peculiar to the Jews, as opposed to .-E. and T.
[88] The margin of the larger Ed. and Ed. 2, however, prefer the omission of .-E. B.
It is omitted by ACDEde Iren. Vulg. both Syr. Versions, Theb. It is retained by B (judging from the silence of the collators. But Lachm. in opposition to Tisch. makes B favour the omission) and Memph.-E. and T.
Fuente: Gnomon of the New Testament
at the first
Lit. for the first time, i.e. in the house of Cornelius. Act 15:8-11; Act 10:34-48; Act 11:12-18.
Fuente: Scofield Reference Bible Notes
Simeon: 2Pe 1:1,*Gr.
declared: Act 15:7-9, Luk 1:68, Luk 1:78, Luk 2:31, Luk 2:32
to take: Isa 43:21, Isa 55:11-13, Rom 1:5, Rom 11:36, 1Pe 2:9, 1Pe 2:10
Reciprocal: Exo 3:16 – visited Psa 48:13 – consider Psa 106:4 – visit Son 8:8 – a little Isa 14:1 – the strangers Isa 23:17 – visit Zec 8:20 – there Mat 3:9 – God Luk 13:19 – and it Joh 10:16 – them Act 2:39 – and to all Act 13:47 – that thou Act 18:10 – for Act 28:28 – sent Rom 9:24 – not of the Jews Eph 2:13 – were Tit 2:14 – unto 1Pe 2:12 – the day
Fuente: The Treasury of Scripture Knowledge
4
Act 15:14. Simeon means Simon Peter, and James is referring to what he declared in verse 7. A people for his name means that the Gentiles were to become a part of God’s people and wear His name.
Fuente: Combined Bible Commentary
Act 15:14. Simeon hath declared. James at the commencement of his speech uses this Jewish form of the name Simon, the original name of Peter. Simon seems to have been familiar to the Church of Jerusalem (see St. Luk 24:34). In this use of the Jewish term by which Peter was known, James identifies himself with the customs of the Hebrewsthose many thousands of the Jews who believed and were zealous of the law (Act 21:20). This is the last mention of Simon Peter in the Acts of the Apostles.
Fuente: A Popular Commentary on the New Testament
See notes on verse 13
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14. Simeon hath expounded how God in the first place interposed to take a people from the Gentiles in his name. It is a great mistake to suppose that the gospel is to save the world. They will not have it, though it is free for them. This old fallen world is like a ship in mid-ocean, unseaworthy, irreparable and destined to founder; while the gospel is the lifeboat, not to save the old wrecking ship going down with her drunken crew and frolicking passengers, but to rescue every earnest fugitive, who will leave the ship, with all his fortunes to sink to the bottom of the ocean, escape for life, get aboard the old ship of Zion and sail away for glory. Here you see from Jamess statement that the work of the gospel is simply to take from the nations a people in his name, i. e., the elect, as none others will receive the gospel.
Fuente: William Godbey’s Commentary on the New Testament
Verse 14
Simeon; Peter.
Fuente: Abbott’s Illustrated New Testament
15:14 {7} Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
(7) James confirms the calling of the Gentiles out of the word of God, in this agreeing with Peter.