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.

KJV (with Strong's)

That {G3704}{G302} the residue {G2645} of men {G444} might seek after {G1567} the Lord {G2962}, and {G2532} all {G3956} the Gentiles {G1484}, upon {G1909} whom {G3739} my {G3450} name {G3686} is called {G1941}{G1909}{G846}, saith {G3004} the Lord {G2962}, who {G3588} doeth {G4160} all {G3956} these things {G5023}.

Complete Jewish Bible

so that the rest of mankind may seek the Lord,
that is, all the Goyim who have been called by my name,”

Berean Standard Bible

so that the remnant of men may seek the Lord, and all the Gentiles who are called by My name, says the Lord who does these things

American Standard Version

That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,

Commentary

### SUMMARY
Acts 15:17, a pivotal verse from James's speech at the Jerusalem Council, quotes the prophet Amos to affirm God's ancient plan for the inclusion of Gentiles into His people. It declares that God's redemptive purpose extends beyond Israel, enabling "the residue of men" and "all the Gentiles" to seek the Lord, demonstrating that the burgeoning Gentile mission is not a deviation but a divine fulfillment of prophecy, orchestrated by the sovereign Lord.

### CONTEXT
* **Literary Context:** Acts 15:17 is embedded within the climactic speech of James at the Jerusalem Council, a crucial gathering convened to address the theological crisis of Gentile inclusion in the early church. The preceding verses detail the arrival of "certain men from Judea" who taught that Gentile converts must be circumcised to be saved ([Acts 15:1](/acts/15-1 "Acts 15:1 - The Circumcision Controversy")). This sparked "no small dissension and debate" ([Acts 15:2](/acts/15-2 "Acts 15:2 - Paul and Barnabas Confront the Judaizers")), leading Paul and Barnabas to Jerusalem. After much debate, Peter recounts God's work among the Gentiles, emphasizing that God "made no distinction between us and them, having cleansed their hearts by faith" ([Acts 15:7-9](/acts/15-7-9 "Acts 15:7-9 - Peter's Defense of Gentile Inclusion")). Paul and Barnabas then share their miraculous accounts of God working among the Gentiles ([Acts 15:12](/acts/15-12 "Acts 15:12 - Paul and Barnabas Share Their Testimony")). James, as a respected leader, then synthesizes these testimonies with Old Testament prophecy, specifically from Amos, to provide a biblical and theological foundation for the decision to welcome Gentiles without requiring circumcision or adherence to the full Mosaic Law. His speech, culminating in the decree, brings resolution to the contentious issue.
* **Historical & Cultural Context:** The early church was predominantly Jewish in its initial stages, deeply rooted in the traditions of the Mosaic Law and the covenant with Israel. The influx of Gentile converts, particularly through the ministries of Paul and Barnabas, presented a significant challenge to the established Jewish Christian community. Many Jewish believers, often referred to as "Judaizers," believed that Gentiles needed to fully convert to Judaism, including undergoing circumcision, observing dietary laws, and keeping the Sabbath, to truly become part of God's people. This perspective stemmed from a long-held understanding of Israel's unique covenant relationship with God. However, the Holy Spirit's evident work among uncircumcised Gentiles, as seen in Cornelius's household ([Acts 10](/acts/10 "Acts 10 - Peter and Cornelius")), challenged this exclusive view. The Jerusalem Council ([Acts 15:6](/acts/15-6 "Acts 15:6 - The Jerusalem Council Convenes")) was convened to reconcile these differing perspectives and establish a unified theological and practical approach for the burgeoning multi-ethnic church. James's appeal to Amos 9:11-12, a text from the Septuagint (the Greek translation of the Old Testament), was particularly effective as it was widely understood by Greek-speaking Jews and Gentiles, providing a common ground for scriptural interpretation that supported Gentile inclusion.
* **Key Themes:** Acts 15:17 powerfully contributes to several overarching themes within the book of Acts and broader biblical theology. Foremost is the **Divine Inclusion of Gentiles**, demonstrating that God's redemptive plan was never exclusively for Israel but always intended to embrace all nations. This verse, through James's quotation of Amos, provides Old Testament prophetic validation for the Gentile mission, asserting that the Spirit's work among non-Jews is a fulfillment, not a deviation, of God's purposes. It underscores the **Continuity of God's Plan**, showing that the expansion of the church to include Gentiles is not a new, ad hoc development but the unfolding of a preordained divine design, particularly the restoration of David's fallen tent ([Amos 9:11](/amos/9-11 "Amos 9:11 - The Restoration of David's Tent")). The phrase "upon whom my name is called" highlights the new identity and belonging of Gentiles within God's family, emphasizing **God's Ownership and Covenant Relationship** with them. Furthermore, the concluding affirmation, "saith the Lord, who doeth all these things," reinforces **God's Sovereignty and Active Role** in bringing about this universal salvation, emphasizing that the church's growth and diversity are ultimately His work, not merely human effort. This theme of universal salvation finds echoes throughout the New Testament, such as in [Romans 10:12-13](/romans/10-12-13 "Romans 10:12-13 - The Lord is Lord of All"), where Paul declares that "there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him."

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **residue (Greek, _katáloipos'_):** From *katá* (down) and *loipoí* (remaining), this word means "left down (behind)," referring to "the rest" or "the remnant." In this context, it signifies those who remain, implying a universal scope beyond a specific group, encompassing the "rest of mankind" who are not necessarily of Israel. James's use of the Septuagint (LXX) version of Amos 9:12, which employs a similar Greek phrase, broadens the original Hebrew Masoretic Text's focus on Israel possessing the remnant of Edom and other nations, to include all humanity.
* **seek after (Greek, _ekzētéō'_):** Derived from *ek* (out of) and *zētéō* (to seek), this verb means "to search out," "investigate," or "crave." Figuratively, it implies a diligent, earnest pursuit or inquiry, often with the connotation of worship or seeking God's will. Here, it describes the active and intentional pursuit of the Lord by the "residue of men" and Gentiles, indicating a spiritual hunger and responsiveness to God's call.
* **Gentiles (Greek, _éthnos'_):** Probably from *éthō* (habit), this word refers to a race or tribe. Specifically, it denotes a foreign (non-Jewish) people, often implying a pagan background. In the New Testament, *éthnos* is consistently used to distinguish non-Israelite peoples from the Jewish people. Its inclusion in this verse, alongside "the residue of men," explicitly highlights the divine intention for salvation to extend beyond ethnic Israel to all non-Jewish nations, a central point of contention and resolution at the Jerusalem Council.
* **is called (Greek, _epikaléomai'_):** A middle voice verb from *epí* (upon) and *kaléō* (to call), meaning "to entitle" or "to invoke." When God's name is "called upon" a people, it signifies their belonging to Him, their identification with Him, and their being under His divine ownership and protection. It implies a covenantal relationship and a new identity, showing that the Gentiles are now recognized as God's own, just as Israel was.

#### Verse Breakdown
* **"That the residue of men might seek after the Lord":** This clause introduces the purpose of God's action—that the remaining portion of humanity, beyond the Jewish people, would earnestly pursue and find the Lord. It reflects a universal scope of salvation, indicating God's desire for all people to come into a relationship with Him, a concept that was revolutionary for some Jewish believers.
* **"and all the Gentiles, upon whom my name is called":** This phrase clarifies and expands on "the residue of men," explicitly identifying them as "all the Gentiles." The significant idiom "upon whom my name is called" denotes ownership, belonging, and a new identity. It signifies that these non-Jewish peoples are now recognized as God's own, just as Israel historically bore His name, thereby granting them full inclusion into God's covenant people.
* **"saith the Lord, who doeth all these things":** This concluding declaration serves as a powerful divine affirmation. It emphasizes that the entire process—the inclusion of Gentiles, their seeking the Lord, and their new identity—is not a human initiative or a mere historical accident, but the direct, sovereign work of God Himself. It underscores His omnipotence and faithfulness in bringing His ancient prophecies to fruition.

#### Literary Devices
Acts 15:17 primarily employs **Quotation/Allusion** by directly citing Amos 9:12 (from the Septuagint), which serves as the scriptural foundation for James's argument. This use of prophecy legitimizes the inclusion of Gentiles by demonstrating it as part of God's preordained plan, rather than a novel or unauthorized development. The verse also functions as a **Theological Statement**, articulating a profound truth about God's universal redemptive purpose and the nature of His covenant people. Furthermore, the concluding phrase, "saith the Lord, who doeth all these things," acts as a powerful **Divine Affirmation**, lending ultimate authority and certainty to the unfolding events and underscoring God's active sovereignty in history.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 15:17 stands as a theological cornerstone, affirming God's ancient and unwavering purpose to gather a people for Himself from every nation. It dismantles the notion of an ethnically exclusive covenant, revealing that the Abrahamic promise of blessing "all the families of the earth" ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant")) finds its ultimate expression in the multi-ethnic body of Christ. This verse highlights the continuity of God's redemptive plan, showing that the inclusion of Gentiles is not a new improvisation but the prophetic fulfillment of His divine will, anticipated in the Old Testament and now realized through the gospel. It underscores that salvation is by grace through faith for all, breaking down the dividing wall between Jew and Gentile and forming one new humanity in Christ.

* [Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - A Light to the Gentiles"): "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth."
* [Romans 9:24-26](/romans/9-24-26 "Romans 9:24-26 - God Calls Both Jews and Gentiles"): "Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God."
* [Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Fellow Citizens with the Saints"): "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit."

### REFLECTION AND APPLICATION
Acts 15:17 carries profound implications for contemporary believers, challenging us to embrace the radical inclusivity of God's kingdom. It reminds us that the church, by divine design, is a diverse tapestry of peoples from every tribe, tongue, and nation, united by faith in Christ, not by ethnic or cultural markers. This truth should fuel our passion for global missions, compelling us to actively participate in God's ongoing work of calling "the residue of men" and "all the Gentiles" to seek the Lord. Furthermore, it calls us to cultivate genuine unity and hospitality within our local congregations, intentionally welcoming and valuing individuals from all backgrounds, recognizing that our shared identity in Christ transcends any earthly distinctions. It encourages us to dismantle any lingering barriers or prejudices that might hinder the full expression of the multi-ethnic body of Christ, ensuring that our churches truly reflect the divine vision of a people "upon whom my name is called."

#### Questions for Reflection
* **How does the truth that God has always intended to include all nations shape your understanding of the church's mission today?**
* **In what ways can your local church more intentionally welcome and integrate people from diverse cultural and ethnic backgrounds?**
* **What personal biases or preconceived notions might hinder you from fully embracing the "residue of men" and "all the Gentiles" as fellow heirs in Christ?**
* **How does knowing that God "doeth all these things" impact your reliance on Him for the growth and expansion of His kingdom?**

### FAQ
**Why did James quote Amos 9:11-12, and how does it relate to Gentile inclusion?**

Answer: James quoted Amos 9:11-12 to provide Old Testament prophetic validation for the inclusion of Gentiles into God's people without requiring circumcision. The prophecy speaks of God rebuilding "the tent of David that is fallen" and raising up its ruins, so that "the remnant of mankind and all the nations who are called by my name may seek the Lord." James's use of the Septuagint (Greek Old Testament) version of Amos 9:12, which emphasizes "all mankind" and "all the nations," directly supported his argument that God's plan always included the Gentiles. This demonstrated that the Gentile mission was not a new, unexpected development but a fulfillment of God's ancient promises, now being realized through Christ and the church. This scriptural grounding was crucial for convincing the Jewish believers at the [Jerusalem Council](/acts/15-6 "Acts 15:6 - The Jerusalem Council") that God was indeed working among the Gentiles.

**What does "the residue of men" refer to in this verse?**

Answer: "The residue of men" (Greek: *katáloipos*) refers to the "rest of mankind" or the "remnant" of humanity. In the context of James's speech, it signifies those outside of ethnic Israel—namely, the Gentiles. It emphasizes that God's redemptive plan extends beyond the Jewish people to encompass all humanity, inviting them to "seek after the Lord." This phrase, especially when paired with "all the Gentiles," underscores the universal scope of God's salvation, which was a central point of contention and resolution at the [Jerusalem Council](/acts/15 "Acts 15 - The Jerusalem Council").

**What does it mean for God's "name to be called" upon the Gentiles?**

Answer: When God's "name is called" upon the Gentiles, it signifies their new identity, ownership, and belonging to Him. This idiom is deeply rooted in Old Testament theology, where God's name being "called upon" a city, a temple, or a people indicated His special presence, protection, and covenant relationship with them. For the Gentiles, it means they are no longer outsiders but are now recognized as God's own people, just as Israel was. This grants them full inclusion into God's family and the blessings of the new covenant, marking them as those who bear His divine mark and are under His authority. It underscores the profound shift from an exclusive ethnic identity to an inclusive spiritual identity in Christ, as seen in passages like [Ephesians 2:11-13](/ephesians/2-11-13 "Ephesians 2:11-13 - Gentiles Brought Near by Christ").

### CHRIST-CENTERED FULFILLMENT
Acts 15:17, quoting Amos, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "tent of David that is fallen" ([Amos 9:11](/amos/9-11 "Amos 9:11 - The Restoration of David's Tent")) is not merely a political restoration but a spiritual one, realized in Christ, the true Son of David, who establishes an eternal, spiritual kingdom. Through His atoning death and resurrection, Jesus broke down the dividing wall of hostility between Jew and Gentile ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down the Dividing Wall")), creating "one new man in place of the two" ([Ephesians 2:15](/ephesians/2-15 "Ephesians 2:15 - One New Humanity in Christ")). It is through Christ that "the residue of men" and "all the Gentiles" are empowered to "seek after the Lord," for He is the Way, the Truth, and the Life, and no one comes to the Father except through Him ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way")). The calling of God's name "upon" the Gentiles signifies their adoption into God's family, becoming co-heirs with Christ ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")) and members of His body, the church ([1 Corinthians 12:27](/1_corinthians/12-27 "1 Corinthians 12:27 - You Are the Body of Christ")). Thus, the prophetic vision of Amos, affirmed by James, is not just about Gentile inclusion, but about the universal reign of the Messiah, Jesus, who draws all people to Himself through the power of the Gospel ([John 12:32](/john/12-32 "John 12:32 - Jesus Draws All People to Himself")) and commissions His followers to make disciples of "all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 2:11

And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

Zechariah 8:20

Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come people, and the inhabitants of many cities:

Zechariah 8:23

Thus saith the LORD of hosts; In those days [it shall come to pass], that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard [that] God [is] with you.

Isaiah 65:1

¶ I am sought of [them that] asked not [for me]; I am found of [them that] sought me not: I said, Behold me, behold me, unto a nation [that] was not called by my name.

Hosea 2:23

And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people, Thou [art] my people; and they shall say, [Thou art] my God.

Isaiah 66:18

For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.

Isaiah 66:21

And I will also take of them for priests [and] for Levites, saith the LORD.