Peter had made an admirable introduction and his argument was the reflection of the grace of the Lord Jesus. It was well and worthy that the apostle of the circumcision should so speak not merely from personal experience but from the sovereign choice of. God. We can understand the effect: “And all the multitude kept silence.” None could doubt the strong Jewish prejudice of Peter, no more could they question now his assertion of liberty from the law for the Gentiles. But there was another reason for keeping silence. “And they hearkened unto Barnabas and. Paul rehearsing what signs and wonders God wrought among the Gentiles by them” (ver. 12). Here there ought not to be a hesitation that “all the multitude” must take in not merely the apostles and the elders but the assembly. This seems certain from ver. 22, whatever may be our judgment of the true reading in ver. 23. It is interesting to note that the signs and wonders are said to have been wrought of God by Barnabas and Paul, whereas in ver. 4 the more general work of the Lord is said to have been all that God wrought with them. The signs and wonders were more external and they are viewed as mere instruments. “With them,” implies more of fellowship and divine association than exercise of mere power. Such a statement must have had the most powerful effect on Jewish minds. God graciously gave in abundance what they would expect peculiarly in so novel a work among the Gentiles. His grace had fully provided for all emergencies beforehand. “And after they had held their peace, James answered saying, Brethren (men-brethren) hearken to me; Simeon has rehearsed how God first visited the Gentiles to take out of (them) a people for His name” (ver. 13, 14). This is a most important proposition in its way, it gives a separate character to the present work of God. It in no way denies that God had a line of saints in Israel, and before Israel, and what is more, outside Israel; but it asserts a special gathering out at this present time, and it leaves no room for the vain thought, that even one nation, as a whole, shall be brought by the gospel to confess the Lord, still less that all nations shall be so changed. The truth is that God only proposes while Jesus is at His right hand, to take out of all a people for His name. This is the church of God and as distinct from the ways of God before the cross as from those which are to follow the Lord's appearing and reign by-and-by. “And to this agree the words of the prophets, as it is written; After these things I will return and will build again the tabernacle of David which is fallen, and will build again its ruins and will set it up; so that the residue of men may seek out the
Lord and all the nations upon whom My name is called, saith the Lord, Who maketh [all] these things known from the beginning of the world” (ver. 15-18).
It is an error to suppose that these last words allude to the mystery of forming the believing Gentiles with the faithful Jews into one body the church. Rom. 16:25, 26 and Eph. 3:5, 6 do refer to that mystery, but not our text which simply speaks of God's gracious recognition of those of the nations that believe as His own, though Gentiles still, whether under the gospel now or in the future kingdom. Union with Christ and the head as His body goes much farther, though said of Gentiles now as of believing Jews;. but no Old Testament prophet reveals it. The prophetic writings of Rom. 16 and the prophets of Eph. 3 are New Testament exclusively.
It will be observed that the prophets are referred to generally, though none but Amos is quoted, and the object is general. James draws from their testimony, proved expressly by the one cited the principle, of Gentiles as such having the Lord's name called upon them. So far were they of the nations from having to accept circumcision that the prophet speaks of all the Gentiles. This will be in the days of the kingdom as no Jew could deny. They will not become Jews any more than the Jews will become Gentiles; both will be blessed of the Lord in their respective positions when the Messiah reigns. It was absurd therefore to object to God's grace toward the Gentiles now, under the gospel, and in the church where is neither Jew nor Gentile, but Christ is all and in all.
The reading in ver. 18 is somewhat doubtful, and even the version, which may mean “who doeth these things known from the beginning of the world.” The general sense is plain enough. Accordingly James gives his judgment. “Wherefore my judgment is that we trouble not those who from the Gentiles turn to God, but write to them that they may abstain from pollutions of idols and from fornication and from what is strangled and from blood. For Moses from generations of old hath in every city those who preach him, being read in the synagogues every sabbath” (verses 19-21).
“The pollution of idols” were meats offered to idols, as in ver. 29. Cf. Dan. 1 Mal. 1, not to speak of Eccles. 11 Bentley's conjecture of χοιρείας (“pork”) for πορνείας is an instance of the great scholar's audacity and erudite ignorance (perhaps suggested by Bellonius' Observat. iii. 10 whom he cites on ver. 29). We may think it strange to see unclean sin classed with idolatrous sanction &c.; but the Jew felt differently, and to the Gentile they were equally indifferent.
Thus it was going up rather to God's ways with Noah, than enforcing the law of Moses. Noah being a sort of head of mankind generally, after the flood, Gentile liberty was thus secured, idolatry was intolerable, and so was fornication, however universal both among the nations. Abstinence from things strangled and blood brought in the recognition of God's taking account of man as fallen. God forbade both: the use of the creature was not forbidden to man, but God prohibited meddling with the special signs of death; life belongs to God, and it was forfeited through sin. As for the law, there was no reason why the church should busy itself in that direction: from generations of old Moses had in every city those that preach him. The synagogues at any rate had the law read there every sabbath. The Gentiles henceforth might well rejoice in the gospel.