And after they had held their peace, {g} James answered, saying, Men and brethren, hearken unto me:

(g) The son of Alphaeus, who is also called the Lord's brother.

People's New Testament

15:13 James answered, saying. For other references to James see 1Co 15:7 Ga 1:19 2:09 and the Epistle of James. He is also mentioned several times in the Gospels, and seems, before the death of Jesus, to have been an unbeliever. It is probable that the speech of Peter, followed by the account given by Paul and Barnabas, convinced him, and led to the views he now expresses.

Scofield Reference Notes

[1] Men and brethren

Dispensationally, this is the most important passage in the N.T. It gives the divine purpose for this age, and for the beginning of the next.

(1) The taking out from among the Gentiles of a people for His name, the distinctive work of the present, or church-age. The church is the ecclesia--the "called-out assembly." Precisely this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere has called out some.

(2) "After this [viz. the out-calling] I will return." James quotes from Amos 9:11,12. The verses which follow in Amos describe the final regathering of Israel, which the other prophets invariably connect with the fulfilment of the Davidic Covenant (e.g.) Isa 11:1,10-12 Jer 23:5-8.

(3) "And will build again the tabernacle of David," i.e. re-establish the Davidic rule over Israel 2Sam 7:8-17 Lk 1:31-33.

(4) "That the residue of men [Israelites] may seek after the Lord" cf Zech 12:7,8 13:1,2.

(5) "And all the Gentiles," etc. cf Mic 4:2 Zech 8:21,22. This is also the order of Rom 11:24-27.

Jamieson-Fausset-Brown Bible Commentary

13. James answered, saying, &c.-Whoever this James was (see on [2022]Ga 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.

Matthew Henry's Concise Commentary

15:7-21 We see from the words purifying their hearts by faith, and the address of St. Peter, that justification by faith, and sanctification by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel. May we have that faith which the great Searcher of hearts approves, and attests by the seal of the Holy Spirit. Then our hearts and consciences will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here, from reverence to the blood of the sacrifices, which being then still offered, it would needlessly grieve the Jewish converts, and further prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.