- tives by the name of Simon. Wolf imagines that Simon Zelotes must have been
the person thus distinguished, though all the difficulties are the same in his case as in Peter's. But Simeon ([Greek: Symeôn]) and Simon are the same name, the latter being only an abridged form, better suited to the inflections of the Greek than the former.—This preference of the full Hebrew form was doubtless meant to be characteristic of James, who seems to have been in general very zealous for ancient Jewish usages in all things.
Has condescended to take. Common trans. "did visit them to take," &c. This much clearer translation is justified by the meaning which Bretschneider has given to [Greek: episkeptomai], benigne voluit, &c., for which he quotes the Greek of the Alexandrian version.
Harmonize. (verse 15.) The original ([Greek: symphônousin]) refers in the same manner as this word does to the primary idea of accordance in sound, (symphony,) and thence by a metonymy is applied to agreement in general. The passage of prophecy is quoted by James from Amos ix. 11, 12, and accords, in the construction which he puts upon it, much better with the Alexandrian Greek version, than with the original Hebrew or the common translations. The prophet (as Kuinoel observes) is describing the felicity of the golden age, and declares that the Jews will subdue their enemies and all nations, and that all will worship Jehovah. Now this, James accomodates to the present purpose, and applies to the propagation of the gospel among the Gentiles, and their reception into the Christian community. (See Rosenmueller, Acts, xv. 17, for a very full exegesis of this passage.)
Well known to God are all his works. These words have been made the subject of a great deal of inquiry among commentators, who have found some difficulties in ascertaining their connection with the preceding part of the discourse. Various new and unauthorized renderings of the words have been proposed, but have been generally rejected It seems to me that the force of the passage is considerably illustrated by throwing the whole emphasis of the sentence upon the word "all,"—"Known unto God are all his works from the beginning of ages." James is arguing on the equal and impartial grace of God, as extended not only to the Jews, but also to the Gentiles;—not to one nation merely, but to all his creatures. "Thus saith the Lord who makes (or does) all things." The original Hebrew of the prophecy indeed, does not contain this, but that is itself a circumstance which shows that James had a particular object in this accomodation of the words to this form and purpose.
So I think, &c. (verse 19.) Hammond and others have attempted to find in the original of this verb ([Greek: krinô]) a peculiar force, implying that James announced his decision with a kind of judicial emphasis, in the character of "Bishop of Jerusalem." The groundlessness of this translation is shown by Bloomfield's numerous references to classical authority for the simple meaning of "think." The difficulties in the twentieth verse are so numerous and weighty, and have been made the subject of such protracted and minute discussions by all the great commentators, that it would be vain to attempt any account of them here.
The great eminence of James among the apostles is very fully
shown in several incidental allusions made to him in other passages
of the apostolic writings. Thus when Peter, after his miraculous
release from prison, came to the house of Mary the mother
of John Mark, he, at departing from the Christians there assembled,
told them to tell James and the brethren; implying, of
course, that James was altogether the most prominent person
among them, and might justly be considered chief apostle in
the absence of Peter; and that to him any message intended for
all, might be appropriately first addressed. In the same way did
the angel, at the resurrection of Jesus, distinguish Peter among all
the apostles, mentioning him alone by name, as the individual person
to whom the divine message was to be delivered.
