that have been known for ages.*Biblical Context:* This phrase is part of a speech by James during the Jerusalem Council, where early church leaders discussed the requirements for Gentile converts. James emphasizes that God's plan for the Gentiles was not a new concept but one that had been revealed long ago.
*Historical and Cultural Context:* The early church was grappling with the integration of Gentile believers. Jewish Christians were accustomed to the Mosaic Law, and the inclusion of Gentiles without requiring adherence to these laws was a significant shift. James' statement reassures Jewish believers that this inclusion aligns with God's longstanding plan.
*Connections to Other Scripture:* This phrase echoes the prophetic writings, such as
Amos 9:11-12, which James quotes earlier in the chapter. These prophecies foretold the inclusion of Gentiles in God's redemptive plan, indicating that this was always part of God's purpose.
*Prophecy:* The phrase underscores the fulfillment of Old Testament prophecies concerning the Gentiles. It highlights the continuity of God's plan from the Old Testament to the New Testament, affirming that the inclusion of the Gentiles was anticipated by the prophets.
*Types of Jesus Christ:* Jesus' ministry often reached out to Gentiles, foreshadowing the broader mission of the church. His interactions with non-Jews, such as the Samaritan woman and the Roman centurion, prefigure the church's mission to all nations, aligning with the divine plan known for ages.
*Archaeological Insights:* While there are no direct archaeological findings related to this specific phrase, the broader context of the Jerusalem Council is supported by historical records of early church councils and synagogues, which were centers of Jewish and early Christian life.
*Geographical Insights:* The Jerusalem Council took place in Jerusalem, the heart of Jewish religious life. This location underscores the significance of the decision, as it was made in the city central to Jewish identity and faith, yet it affirmed the global scope of the Gospel.
Persons / Places / Events
1.
JamesThe leader of the Jerusalem church who speaks during the council, providing wisdom and guidance.
2.
Jerusalem CouncilA significant meeting of early church leaders to discuss the inclusion of Gentiles in the Christian faith.
3.
Gentile BelieversNon-Jewish individuals who have come to faith in Jesus Christ, central to the discussion in
Acts 15.
4.
PeterAn apostle who shares his experience of God’s work among the Gentiles, supporting their inclusion.
5.
Paul and BarnabasMissionaries who report on the signs and wonders God has done among the Gentiles.
Teaching Points
God’s Sovereignty and ForeknowledgeGod’s plans are eternal and unchanging. He knows the end from the beginning, and His purposes will stand.
Inclusion of the GentilesThe inclusion of Gentiles in the faith was part of God’s plan from the beginning, demonstrating His love and grace for all people.
Unity in DiversityThe early church’s decision to include Gentiles without imposing the full weight of the Jewish law highlights the importance of unity in diversity within the body of Christ.
Scriptural FulfillmentThe events of
Acts 15 show the fulfillment of Old Testament prophecies, affirming the reliability and continuity of Scripture.
Trust in God’s PlanBelievers can trust in God’s eternal plan and His ability to bring it to fruition, even when circumstances seem uncertain.
Lists and Questions
Top 10 Lessons from Acts 15
What is the Manifest Presence of God?
Isaiah 65:24: If God answers before people call, why are there countless unanswered prayers and unresolved suffering?
Why would God create people knowing they would end up in Hell?
What does the Bible say about being defiled?(18)
Known unto God are all his works.--The better MSS. give "all His work"--
i.e.,the great work of the government and education of mankind. The words are an implicit answer to the charge of innovation. If the work were of God, it could not be so called, for His mercies are everlasting, and the work which He carries on now must be thought of as contemplated and purposed from eternity. The principle has clearly a wider range than that within which St. James applies it. We do well to remember, whenever we are tempted to offer an obstinate resistance to what seems to us a novelty, and which we therefore are ready to condemn, that we ought first to inquire whether the "signs of the times" do not indicate that it is part of the divine plan, working through the ages, that the old order should change and give place to the new.
Verse 18. - Who
maketh these things known, etc., for
who doeth all these things (in ver. 17 of A.V.);
known for
known unto God are all his works, A.V. and T.R.
Known from the beginning of the world. The above passage from
Amos 9:11, 12, is quoted, not very exactly, though with no change of sense, from the LXX., where it ends with the words, "saith the Lord, who doeth all these things," as in the A.V. But the LXX. ver. 17 differs widely from the present Hebrew text. For whereas the Hebrew has, "That they may possess the remnant of Edom, and of all the heathen that are called by my Name," the LXX. (Cod. Alex.) have
Ὅπως α}ν ἐκζητήσωσινοἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον καὶ ππάντατὰ ἔθνη κ.τ.λ., where it is evident that they read
יִדְרְשׁוּ, seek after, for
יֵרְשׁוּ, possess, and
אָדָם, men, for
אֶדום, Edom. There is every appearance of the LXX., followed here by St. James, having preserved the true reading. As regards the reading of the R.V. in ver. 18, it is a manifest corruption. It is not the reading of either the Hebrew or the Greek version of Amos, or of any other version; and it makes no sense. Whereas the T.R., which is the reading of Irenaeus (3:12.), as Meyer truly says, "presents a thought completely clear, pious, noble, and inoffensive as regards the connection," though he thinks that a reason for rejecting it. Nothing could be more germane to St. James's argument than thus to show from the words of Amos that God's present purpose of taking the Gentiles to be his people was, like all his other works, formed from the beginning of the world (comp.
Ephesians 1:9, 10;
Ephesians 3:5, 6;
2 Timothy 1:9, etc.). As regards the interpretation of the prophecy of Amos intended, the idea seems to be that that apparent ruin of the house and family of David which culminated in the crucifixion of the Lord Jesus would be followed by those "sure mercies of David," which consisted in his resurrection from the dead, his exaltation to the right hand of God, and the gathering in of the Gentiles to his kingdom. The phrase, "the tabernacle of David," is rather difficult, because the word in the Hebrew is
סֻכַּת דָזִיד, tabernacle or booth of David. It is the word used for the booths at the Feast of Tabernacles, and denotes a temporary shed of branches or the like of a very humble character. It is difficult to say why this word was used, unless it was to show that the house of David had fallen to a low estate before it was pulled down.
Parallel Commentaries ...
Greek
[that] have been knownγνωστὰ(gnōsta)Adjective - Accusative Neuter Plural
Strong's 1110:Known, an acquaintance. From ginosko; well-known.forἀπ’(ap’)Preposition
Strong's 575:From, away from. A primary particle; 'off, ' i.e. Away, in various senses.ages.’αἰῶνος(aiōnos)Noun - Genitive Masculine Singular
Strong's 165:From the same as aei; properly, an age; by extension, perpetuity; by implication, the world; specially a Messianic period.
Links
Acts 15:18 NIVActs 15:18 NLTActs 15:18 ESVActs 15:18 NASBActs 15:18 KJV
Acts 15:18 BibleApps.comActs 15:18 Biblia ParalelaActs 15:18 Chinese BibleActs 15:18 French BibleActs 15:18 Catholic Bible
NT Apostles: Acts 15:18 All his works are known to God (Acts of the Apostles Ac) 
