(14) Simeon hath declared . . .--The Greek form is Symeon, as in 2 Peter 1:1. The use of the old Hebrew form of the Apostle's 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 "nations"--the "heathen." St. James proclaims that out of those heathen nations a people had been taken who were as truly God's people as Israel had ever been. He, too, recognises the change as fully as St. Paul does, when in Romans 9:26 he quotes the memorable prophecy of Hosea 1:10. St. James as well as St. Peter had, it is clear, profited by the private teaching referred to in Galatians 2:2.
Verse 14.- Symeon for Simeon, A.V.; rehearsed for declared, A.V.; first God for God at the first, A.V. Symeon. This is the only place (unless Symeon is the right reading in 2 Peter 1:1) in which Simon Peter's name is given in this Hebrew form, which is most proper in the month of James speaking to Palestine Jews. Singularly enough, Chrysostom was misled by it, and thought the prophecy of Simeon in Luke 1:31 was meant, How first; corresponding to the" good while ago" of ver. 7. Did visit, etc. The construction ἐπεσκέψατο λαβεῖν is very unusual, and indeed stands alone. The verb always has an accusative case after it (Acts 6:3; Acts 7:23; Acts 15:36), unless Luke 1:68 is an exception, which, however, it hardly is. There are two ways of construing the phrase. One is to consider it as elliptical, and to supply, as the A.V. and R.V. do, τὰἐθνή. So Alford, who compares the construction in Luke 1:25, where ἐπ ἐμέ must be supplied. But this is a harsh construction. The other and better way is to take ἐπεσκεψατο, not in the sense of" visiting," but of" looking out," or "endeavoring to find something." The sense of the infinitive after the verb is nearly equivalent to" look out for and took," literally, looked out how he might take. With a slight modification of meaning, Irenaeus (in 'Speaker's Commentary') renders it" Excogitavit accipere," "planned" or "contrived to take." A people for his Name; 1.e. to be called by his Name. Λαός was the peculiar designation of "the people" of God, answering to the Hebrew עַם (comp. 1 Peter 2:10, Οἱ ποτὲ οὐ λαὸς νῦν δὲ λαὸς Θεοῦ).
15:7-21 We see from the words purifying their hearts by faith, and the address of St. Peter, that justification by faith, and sanctification 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, and attests by the seal of the Holy Spirit. Then our hearts and consciences 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 Barnabas 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 about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they 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 still offered, it would needlessly grieve the Jewish converts, and further 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 warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.
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, 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.
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 "nations"--the "heathen." St. James proclaims that out of those heathen nations a people had been taken who were as truly God's people as Israel had ever been. He, too, recognises the change as fully as St. Paul does, when in Romans 9:26 he quotes the memorable prophecy of Hosea 1:10. St. James as well as St. Peter had, it is clear, profited by the private teaching referred to in Galatians 2:2.
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.