The next speaker is James, not an Apostle, but the bishop of the Church in Jerusalem, of whom tradition tells that he was a zealous adherent to the Mosaic law in his own person, and that his knees were as hard as a camel's through continual prayer. It is singular that this meeting should be so often called 'the Apostolic council,' when, as a fact, only one Apostle said a word, and he not as an Apostle, but as the chosen instrument to preach to the Gentiles. 'The elders,' of whose existence we now hear for the first time in this wholly incidental manner, were associated with the Apostles (ver. 6), and the 'multitude' (ver. 12) is most naturally taken to be 'the whole Church' (ver. 22). James represents the eldership, and as bishop in Jerusalem and an eager observer of legal prescriptions, fittingly speaks. His words practically determined the question. Like a wise man, he begins with facts. His use of the intensely Jewish form of the name Simeon is an interesting reminiscence of old days. So he had been accustomed to call Peter when they were all young together, and so he calls him still, though everybody else named him by his new name. What God had done by him seems to James to settle the whole question; for it was nothing else than to put the Gentile converts without circumcision on an equality with the Jewish part of the Church.
Note the significant juxtaposition of the words 'Gentiles' and 'people'--the former the name for heathen, the latter the sacred designation of the chosen nation. The great paradox which, through Peter's preaching at Caesarea, had become a fact was that the 'people of God' were made up of Gentiles as well as Jews--that His name was equally imparted to both. If God had made Gentiles His people, had He not thereby shown that the special observances of Israel were put aside, and that, in particular, circumcision was no longer the condition of entrance? The end of national distinction and the opening of a new way of incorporation among the people of God were clearly contained in the facts. How much Christian narrowness would be blown to atoms if its advocates would do as James did, and let God's facts teach them the width of God's purposes and the comprehensiveness of Christ's Church! We do wisely when we square our theories with facts; but many of us go to work in the opposite way, and snip down facts to the dimension of our theories.
James's next step is marked equally by calm wisdom and open-mindedness. He looks to God's word, as interpreted by God's deeds, to throw light in turn on the deeds and to confirm the interpretation of these. Two things are to be noted in considering his quotation from Amos--its bearing on the question in hand, and its divergence from the existing Hebrew text. As to the former, there seems at first sight nothing relevant to James's purpose in the quotation, which simply declares that the Gentiles will seek the Lord when the fallen tabernacle of David is rebuilt. That period of time has at least begun, thinks James, in the work of Jesus, in whom the decayed dominion of David is again in higher form established. The return of the Gentiles does not merely synchronise with, but is the intended issue of, Christ's reign. Lifted from the earth, He will draw all men unto Him, and they shall 'seek the Lord,' and on them His name will be called.
Now the force of this quotation lies, as it seems, first in the fact that Peter's experience at Caesarea is to be taken as an indication of how God means the prophecy to be fulfilled, namely, without circumcision; and secondly, in the _argumentum a silentio_, since the prophet says nothing about ritual or the like, but declares that moral and spiritual qualifications--on the one hand a true desire after God, and on the other receiving the proclamation of His name and calling themselves by it--are all that are needed to make Gentiles God's people. Just because there is nothing in the prophecy about observing Jewish ceremonies, and something about longing and faith, James thinks that these are the essentials, and that the others may be dropped by the Church, as God had dropped them in the case of Cornelius, and as Amos had dropped them in his vision of the future kingdom. God knew what He meant to do when He spoke through the prophet, and what He has done has explained the words, as James says in verse 18.