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

This verse explains that God has a plan for Gentiles to be saved, and this plan was prophesied in the Old Testament by the prophets. It confirms that God's saving grace is not limited to Israel but extends to all nations. This fulfills God's covenant promises made to Abraham.

Acts 15 17 Context

This verse is part of the significant Jerusalem Council in Acts 15. The Council addresses a critical issue: whether Gentile converts to Christianity needed to be circumcised and follow the Mosaic Law to be truly saved. The debate stemmed from some Jewish believers who insisted on these requirements.

The decision of the Council, as articulated in this passage by James, is that Gentiles are not required to follow these specific Jewish laws for salvation. Instead, the focus is on repentance and faith in Jesus Christ. This verse summarizes the theological justification for this decision, grounding it in Old Testament prophecy.

Historically, this ruling was pivotal. It allowed Christianity to spread widely among Gentiles without requiring them to first become Jews. This established a precedent for the inclusivity of the Gospel and was a major step in the separation of Christianity from its Jewish roots.

Acts 15 17 Word Analysis

• And (kai): A conjunctive particle, linking this clause to the previous affirmation of God's acceptance of the Gentiles.
• after (meta): Preposition indicating "following" or "after" in time, signifying the chronological fulfillment.
• these (tauta): Refers to the preceding statements about God turning His attention to the Gentiles.
• things (pragmata): More generally, "deeds," "actions," or "events," highlighting God's work among the Gentiles.
• I will (ego): First-person singular pronoun, indicating God as the speaker or subject of the prophetic action.
• return (epistrepho): To turn back, turn around, or return. Here, it signifies God's turning His favor or attention back towards a group or an action.
• and (kai): Continues the sentence, linking the act of returning with the rebuilding action.
• will rebuild (apoikodomeso): Future active indicative of apoikodomeo, meaning "to build up from below," "rebuild," or "restore."
• the (ten): Definite article.
• tabernacle (skenen): Tent or dwelling. Refers specifically to the "tabernacle of David," symbolizing the restored Davidic kingdom and dynasty.
• of David (Dabid): Refers to King David, emphasizing the royal lineage and the restoration of David's fallen house.
• which (heiten): Relative pronoun, referring back to the "tabernacle of David."
• has fallen (peptokuiian): Perfect passive participle of pipto, meaning "to fall," "fall down," "collapse." This indicates a state of being fallen or ruined.
• And (kai): Connects the preceding prophecy to its confirmation.
• I will (ego): First-person singular, emphasizing God's agency.
• rebuild (apoikodomeso): Future active indicative of apoikodomeo, again signifying building or restoring.
• its (auta): Possessive pronoun, referring to the "tabernacle."
• ruins (rematologou): Noun meaning "ruins," "debris," or "things pulled down." It signifies the broken-down state of the structure.
• and (kai): Conjunction, adding another element to God's restorative action.
• I will (ego): First-person singular, emphasizing God's commitment.
• set it up (anorthoso): Future active indicative of anorthoo, meaning "to set upright," "raise up," "erect," or "restore."
• again (palin): Adverb meaning "again" or "back," indicating a repetition of a former state or existence.
• that (hopos): Conjunction indicating purpose or result.
• the (to): Definite article.
• remnant (loipos): The remaining part, the rest.
• of man (tou anthropou): Genitive of anthropos, "man," "humankind." Here it refers to people in general, and in its singular use with the definite article, often implies all men.
• may seek (epizetesousin): Future active indicative of epizeteo, meaning "to seek after," "inquire for," or "seek earnestly."
• the Lord (Kurion): Accusative of Kurios, "Lord," referring to God.
• along with (sun): Preposition indicating "with," "together with."
• all (pasi): Dative plural of pas, meaning "all," "every."
• the (tois): Dative plural definite article.
• Gentiles (Ethnesin): Dative plural of ethnos, "nation," "people," referring to non-Jews.
• who (hois): Dative plural relative pronoun, referring back to the Gentiles.
• have been called (eperklesathoesan): Aorist passive subjunctive of eperkaléo, meaning "to call upon," "invoked by name," or "called by a name." Here it likely implies those who call upon the name of the Lord, echoing other prophetic passages. (Note: The word epigrafos in some manuscripts translates to "written," which then connects to "called by name"). The standard translation here refers to seeking the Lord.

Group Analysis: The entire verse is a quotation attributed to the prophets, specifically drawing from Amos 9:11-12. The phrase "return and rebuild the tabernacle of David which has fallen" speaks prophetically of the restoration of the Davidic kingdom and God's favor, interpreted by James as encompassing the inclusion of Gentiles. The latter part, "that the remnant of man may seek the Lord, and all the Gentiles who are called by My name," highlights the universal aspect of salvation, where both Jews (the remnant of Israel) and Gentiles would worship God together.

Acts 15 17 Bonus Section

The quotation from Amos 9:11-12 is slightly modified in Acts 15:16-17. The Old Testament reads "that the remnant of Jacob may possess the rest of Edom, and all the nations who are called by My name." In Acts, it reads "that the remnant of mankind may seek the Lord, and all the Gentiles who are called by My name." This alteration highlights a shift in emphasis from a possible future subjugation of certain peoples to the universal calling of all people to seek God. It signifies the gracious turning of God’s attention and saving power towards all humanity, demonstrating a theological deepening and expansion of the prophecy’s meaning in light of Christ's redemptive work.

Acts 15 17 Commentary

This verse is the key theological foundation for the Jerusalem Council's decision that Gentile believers are not obligated to keep the Mosaic Law for salvation. James skillfully uses Old Testament scripture, specifically Amos 9:11-12, to demonstrate that God's plan from ancient times included the incorporation of Gentiles into His people.

The "tabernacle of David" signifies not just the political restoration of David's kingdom but also the spiritual inclusion of all people within God's covenant people through the Davidic Messiah. Its falling and subsequent rebuilding point to a restoration and expansion of God's gracious rule.

The prophecy's emphasis on the "remnant of man" seeking the Lord, alongside "all the Gentiles who are called by My name," confirms that God’s salvific work transcends ethnic and national boundaries. It anticipates a day when the Gospel would go out to all nations, bringing salvation and a relationship with God to both Jews and Gentiles. This underscores the inclusiveness of God’s redemptive plan initiated through Christ, fulfilling the promises made to Abraham.