Acts 15 17

Acts 15:17 kjv

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.

Acts 15:17 nkjv

So that the rest of mankind may seek the LORD, Even all the Gentiles who are called by My name, Says the LORD who does all these things.'

Acts 15:17 niv

that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does these things'?

Acts 15:17 esv

that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things

Acts 15:17 nlt

so that the rest of humanity might seek the LORD,
including the Gentiles ?
all those I have called to be mine.
The LORD has spoken ?

Acts 15 verses

Acts 15 17 Meaning

Acts 15:17, spoken by James at the Jerusalem Council, unveils God's profound purpose for the rebuilt "tent of David" (referenced in the preceding verse) – that through its restoration in Christ, all remaining humanity, specifically the Gentile nations, might earnestly seek the Lord. These are the Gentiles upon whom God's name has been called, signifying their new identity and belonging as His people. It declares God's ancient and ongoing intention to encompass all humanity within His redemptive plan, fulfilling prophecy through the Messiah.

Acts 15 17 Context

Acts 15:17 is a pivotal verse within the account of the Jerusalem Council (Acts 15:1-35), which addresses a critical doctrinal dispute in the early church. Certain Jewish believers, "from Judea" (Acts 15:1), were teaching that Gentile converts must be circumcised and adhere to the Mosaic Law to be saved. This issue threatened to divide the nascent church, questioning the very nature of salvation and the unity of believers in Christ.

The verse is part of James's concluding speech, which follows testimonies from Peter (recounting Cornelius's conversion), Barnabas, and Paul (detailing God's work among the Gentiles). James, the brother of Jesus and a highly respected leader in Jerusalem, delivers the decisive argument. His approach is conciliatory, affirming Peter's testimony, confirming the work of the Holy Spirit, and, most importantly, grounding the current Gentile conversions firmly within Old Testament prophecy. By quoting Amos 9:11-12 (from the Septuagint), James demonstrates that the inclusion of Gentiles is not an unexpected development or a secondary plan, but rather the preordained fulfillment of God's redemptive purpose, integral to the restoration of David's kingdom in a new, spiritual form (the church). Historically, this council's decision marked a significant turning point, affirming that salvation is by grace through faith in Jesus Christ for all people, without the burden of Mosaic legal observance for Gentiles, thus opening the way for the full Gentile mission.

Acts 15 17 Word analysis

• so that (ὅπως, hopōs): This conjunction indicates a purpose clause. It signifies that the preceding action—the rebuilding of David's fallen tent (v. 16)—has a specific divine intention or outcome. The Messiah's work, which brings about this spiritual restoration, is purposefully designed to achieve the next point.
• the rest of mankind (οἱ κατάλοιποι τῶν ἀνθρώπων, hoi kataloipoi tōn anthrōpōn): This phrase is crucial. It translates the Septuagint's (Greek Old Testament) reading of Amos 9:12. In the context of Amos, it referred to the "remnant" who would possess territory, specifically "Edom" in the Masoretic Text (Hebrew Old Testament). However, the LXX renders "Edom" as anthrōpōn ("mankind"), enabling James to connect this prophecy directly to Gentile inclusion. "The rest" implies those not belonging to Israel ethnically, but whom God intends to gather.
• may seek (ἐκζητήσωσιν, ekzētēsōsin): This verb suggests a strong, earnest, and diligent seeking or inquiring. It's more intense than simply "looking for." It implies a pursuit motivated by a deep desire to find or understand, signaling an active conversion process.
• the Lord (τὸν Κύριον, ton Kyrion): Refers to the divine authority, Yahweh. In the New Testament, particularly after Pentecost, this title is also frequently applied to Jesus Christ, establishing His divine identity and sovereign rule. To "seek the Lord" in the Christian context means to seek salvation and relationship with God through Jesus.
• and all the Gentiles (καὶ πάντα τὰ ἔθνη, kai panta ta ethnē): This clarifies and emphasizes "the rest of mankind." Ethnos (ἔθνος) specifically refers to "nations" or "Gentiles"—non-Israelites. The inclusion of "all" underscores the universal scope of God's redemptive plan, without ethnic boundaries.
• who bear my name (ἐφ' οὓς ἐπικέκληται τὸ ὄνομά μου, eph' hous epikeklētai to onoma mou): This is a significant biblical idiom meaning "over whom my name is called" or "who are called by my name."
  • Biblical Significance: In the OT, this phrase often referred to Israel as God's chosen people (e.g., Deut 28:10; 2 Chr 7:14; Jer 14:9). It denoted ownership, covenant relationship, and divine protection. For James to apply this phrase to the Gentiles is a powerful statement.
  • Implication: It signifies that believing Gentiles are not second-class citizens, but are now identified with God, brought into covenant, and belong to Him just as Israel once did. They are legitimate members of God's renewed people, the spiritual Israel. This echoes Joel 2:32, where "calling upon the name of the Lord" leads to salvation, a principle that applies to both Jews and Gentiles.
• says the Lord (λέγει Κύριος, legei Kyrios): This phrase serves as an authoritative divine declaration, confirming that this entire prophecy and its fulfillment come from God Himself. It authenticates James's interpretation as divine truth.
• who does these things, (ποιῶν ταῦτα, poiōn tauta): This emphasizes God's active involvement and executive power in bringing about these events. He is not merely foretelling but effecting His plan. It provides assurance that Gentile conversion is not random but part of God's unfolding will and a testament to His omnipotence.

Words-group analysis

• "so that the rest of mankind may seek the Lord": This phrase directly links the restoration of the Davidic dynasty/kingdom (understood by the early church as being fulfilled in Christ and the establishment of His church) with the ultimate purpose of global salvation. The church, being Christ's body and the embodiment of the spiritual Israel, becomes the means by which previously excluded "mankind" (Gentiles) are brought into a relationship with God. The seeking is not passive, but an active response to God's drawing and revelation through the restored "tent."
• "and all the Gentiles who bear my name": This statement confirms the identity and status of the Gentile believers. It is not enough for them just to seek the Lord; they are actually embraced and claimed by Him. To "bear God's name" is a profound act of divine adoption and inclusion. It elevates Gentiles from outsiders to covenant members, sharing the same spiritual standing as Jewish believers. This redefines "God's people" to include all who believe in Christ, regardless of ethnicity.

Acts 15 17 Bonus section

• Septuagint's Crucial Role: The use of the Septuagint (LXX) version of Amos 9:12 ("the rest of mankind") over the Masoretic Text (MT), which reads "Edom," is central to James's argument. This subtle but critical textual difference allowed James to demonstrate a direct prophetic foretelling of Gentile inclusion, validating the current events without requiring any complex reinterpretation. It highlights that the divine purpose had always encompassed a global scope.
• Church as Spiritual Davidic Kingdom: Acts 15:16-18, through James's speech, implies that the church—composed of believing Jews and Gentiles—constitutes the present spiritual fulfillment of the "tent of David." Christ's resurrection and ascension established His reign, which is being manifested on earth through His body, the church, where Gentiles are brought into His kingdom, thereby fulfilling the prophecy.
• Overturning Ethnoreligious Barriers: James's speech effectively dismantled the ethnoreligious barriers previously upheld by some Jewish Christians. By demonstrating prophetic fulfillment, it provided authoritative biblical grounds for believing that salvation by faith in Jesus Christ was equally available and sufficient for both Jew and Gentile, fostering a unified Christian identity where shared faith transcends ethnic identity and adherence to ceremonial law.

Acts 15 17 Commentary

Acts 15:17 provides the theological foundation for the inclusion of Gentiles in the early church without requiring Mosaic Law adherence. James masterfully resolves the Jerusalem Council's debate by showing that the current phenomenon of Gentile conversion is not an anomaly but a direct fulfillment of Old Testament prophecy. By citing Amos 9:11-12 (from the Septuagint, which specifically refers to "mankind" instead of "Edom"), James establishes that God's ancient plan for the spiritual restoration of the "tent of David"—a messianic kingdom—always included the expansion to the Gentile nations.

The essence of the verse is Missio Dei (the mission of God). It underscores that the Lord Himself initiated and orchestrated this move to reach "the rest of mankind" so they could "seek the Lord." The calling of God's "name" upon these Gentiles signifies a deep, redemptive identification; they become His possession, His people. This prophetic argument provides scriptural warrant for Paul and Barnabas's Gentile ministry and decisively moves the early church towards its universal mission. It asserts that through Christ, the Messiah, the new community of God (the church) is indeed the rebuilt "tabernacle," wherein Jew and Gentile are united under the Lord's name.