SEV Biblia, Chapter 15:14
Simn ha contado cmo Dios primero visit a los gentiles, para tomar de ellos pueblo para su Nombre;
Clarke's Bible Commentary - Acts 15:14
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.
John Gill's Bible Commentary
Ver. 14. Simeon hath declared how God at the first did visit the Gentiles , etc.] James begins with taking notice of Peters 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, ( Luke 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.
Matthew Henry Commentary
Verses 7-21 - We see from the words "purifying their hearts by faith," and the address of St. Peter, that justification by faith, and sanctificatio by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel May we have that faith which the great Searcher of hearts approves, an attests by the seal of the Holy Spirit. Then our hearts and conscience will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnaba showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled abou Jewish rites, but that they should abstain from meats offered to idols so that they might show their hatred of idolatry. Also, that the should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here from reverence to the blood of the sacrifices, which being then stil offered, it would needlessly grieve the Jewish converts, and furthe prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warne to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian libert with moderation and prudence.
Greek Textus Receptus
συμεων 4826 N-PRI εξηγησατο 1834 5662 V-ADI-3S καθως 2531 ADV πρωτον 4412 ADV ο 3588 T-NSM θεος 2316 N-NSM επεσκεψατο 1980 5662 V-ADI-3S λαβειν 2983 5629 V-2AAN εξ 1537 PREP εθνων 1484 N-GPN λαον 2992 N-ASM επι 1909 PREP τω 3588 T-DSN ονοματι 3686 N-DSN αυτου 846 P-GSM
Robertson's NT Word Studies
15:14 {Hearken unto me} (akousate mou). 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} (sumewn). 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} (kaqws). Strictly, "according as," here like hos in indirect discourse somewhat like the epexegetic or explanatory use in #3Jo 1:3. {First} (prwton). 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} (epeskeyato). First aorist middle indicative of episkeptomai, 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} (labein ex eqnwn laon twi onomati autou). Bengel calls this _egregium paradoxon_, a chosen people (laon) out of the Gentiles (eqnwn). 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).
