Exegetical and Hermeneutical Commentary of Acts 15:7
And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
7. much disputing ] [ R. V. questioning ] For the Pharisaic element would find its warmest supporters at Jerusalem. And it is to that party that the disputing must be ascribed, for it is plain, from the summing up of St James at the close of the discussion, that the other apostles were of the same mind with Paul and Barnabas, and as is said in the Epistle to the Galatians (Act 2:9), “they gave unto them the right hands of fellowship.”
Peter rose up ] It is worth notice that Barnabas and Paul leave arguments and reasons to those who had laboured most among Jewish converts, and merely content themselves with telling their experience of what God had wrought through them.
Men and brethren ] See note on Act 1:16.
a good while ago ] Lit. “from early days.” Alluding to the conversion of Cornelius (chap. 10) which probably took place some ten years before the meeting of this synod. This was at an early period of the apostolic ministry, and the great and numerous events which had intervened made the time seem long ago.
by my mouth ] That he may not seem to be claiming a distinction for himself as the one chosen of God for this work, St Peter is careful to call himself no more than the mouthpiece of God.
Fuente: The Cambridge Bible for Schools and Colleges
Much disputing – Or rather, much inquiry or deliberation. With our word disputing we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger.
Peter rose up and said – Peter was probably the most aged, and was most accustomed to speak, Act 2:14, etc.; Act 3:6, Act 3:12. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted.
A good while ago – See Acts 10: Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church.
God made choice … – That is, of all the apostles, he designated me to engage in this work. Compare the notes on Mat 16:18, with Acts 10.
That the Gentiles – Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.
Fuente: Albert Barnes’ Notes on the Bible
Act 15:7-11
And when there had been much disputing, Peter rose up.
Peters speech
Mark–
I. The time when peter spoke. When there had been much disputing. That was the critical moment. Speeches acquire force from the time at which they are delivered. Wise men keep back as long as possible. Thus their wisdom goes for twice the value which it would be appraised at did they speak earlier in the discussion. Many a man who is not of first-rate ability allows all the ready tongues to talk first, to relieve their feelings, to show their weak ability, and to secure what noise, mistakenly called applause, they can. Then when the assembly has fatigued itself, and would be only too thankful for a deliverance from the wordy confusion, he rises, puts together the different opinions, finds the middle line, and invites the controversialists to join along that line of compromise. They hail him as a Daniel, though Daniel he is none! He came in at the right time. This is the way in all great assemblies. Peter, then, is growing in grace and knowledge. There was a time when he would have been heard first. Now that he has waited until there has been much disputing, he will make his noblest speech.
II. Peter kept to facts. Over some ground we walk very daintily, because we are not quite sure of it; but Peter walks upon solid rock. Men and brethren, ye know this is not a question of a speculative kind; I will ask you to walk with me over a road macadamised with facts. As Christian men, we might have gone farther upon our journey if we had not tried to cut it short by crossing bogs and swamps. The longest way about is often the shortest way home. How does Peter come to speak this new language? He has been in conference with Paul. Privately Paul has bad interviews with them which were of reputation. There are private processes of education going on in every life and in every house. We feel that Peter has touched the man to whom we owe doctrinal Christianity! He was an apt scholar. Keep company with the wise if you would grow in wisdom.
III. In Peters speech you have a whole system of Divinity. I know of nothing outside this deliverance. Here you have–
1. The Trinity God, the Holy Ghost, and the Lord Jesus Christ. The Trinity must assert itself; it does not ask to be proved.
2. Divine sovereignty. God made choice. God gave them the Holy Ghost. God put no difference between us and them.
3. The whole scheme of Judaism. A yoke which could not be borne, but needful at the time. We must have chafing before we can have rest. God must show us what the law really is in all its details and tyrannous demand, before we cry out for mercy, pity, and grace.
4. Salvation by grace (verse 11).
IV. Peter surpasses himself in the breadth of his Christian philosophy.
1. He must have in all his thinking as its vital point Divine action. In fact, he says, Men and brethren, this is a question that involves the Divine sovereignty; that being so, I start with this fact, that I went to the Gentiles against my convictions, my prejudice, my inclinations; but the law of gravitation drew me; it was God that inspired and directed me. The reason why we have so many superficial theories of life is that men exclude Divine action. It is not evolution that perplexes me, but creation; and I find no fuller answer than God created the heavens and the earth. And so in the evolution of circumstances, the development of spiritual and moral history, I cannot consent to begin at some point indicated by a creature as limited as myself. Here, again, I say, My difficulty is not with evolution, but with creation; and to that difficulty I find no answer so commanding, so gracious, as, Men and brethren, ye know that a good while ago–God. All the chapters of the Bible are hewed out of the quarry of its first verse!
2. Then Peter gives us a doctrine which has become commonplace to us; as uttered from his mouth it was a miracle. And put no difference or distinction between us and them. We ourselves being the Gentiles received into the great Abrahamic circle, do not feel the value of the inclusion as we ought to do; but the men who were inside that enclosure, and thought they completed its circumference, when they saw a rent made in the circle of the covenant, and hordes of uncircumcised Gentiles coming in, were appalled and disgusted. What could you say to such men? Could you propose a theory of social evolution to them? They would have burned you with their angry glances! Peter went right into the broken circle, and said, Ye know that a good while ago–God! There are times when we must gather up our whole enthusiasm and reasoning and hope into the Divine name, and hurl it, like an infinite thunderbolt, against all the petty action and conceit of a narrow-minded age. Think of a Jew acknowledging that God put no distinction between himself and a barbarian! You do not wonder that Peter should afterwards write: Grow in grace and in the knowledge of our Lord Jesus Christ.
3. And then how broad again his philosophy becomes when he says, Why tempt ye God? This urging of the law beyond its intended province is a temptation of God. This is not obedience; not homage; it is temptation. Even Divine ordinances are not to be thrust beyond Divine boundaries. Paul himself never made a grander speech. How singularly and wondrously God trains one man until he is almost another! (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. When there had been much disputing] By those of the sect of the believing Pharisees; for they strongly contended for circumcision, and at the head of these, tradition tells us, was Cerinthus, a name famous in the primitive Church, as one who laboured to unite the law and the Gospel, and to make the salvation promised by the latter dependent on the performance of the rites and ceremonies prescribed by the former. Though the apostles and elders were under the inspiration of the Almighty, and could by this inspiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached, and that these reasons should be fairly met by argument, and the thing proved to be useless in itself, inexpedient in the present case, and unsupported by any express authority from God, and serving no purpose to the Gentiles, who in their uncircumcised state, by believing in Christ Jesus, had been made partakers of the Holy Ghost.
Peter rose up, and said] This was after the matters in dispute had been fully debated; and now the apostles, like judges, after hearing counsel on both sides, proceed to give judgment on the case.
A good while ago] ‘ , From the days of old: a phrase which simply signifies some years ago; and, if he here refers to the conversion of Cornelius, (see Ac 10:1-48,) he must mean about ten years before this time; but it is more likely that he refers to that time when Christ gave him the keys of the kingdom of heaven, that be might open the door of faith to the Gentiles.
God made choice among us] That is, he chose me to be the first apostle of the Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Much disputing; they argued on both sides, and considered what might be said for either opinion: some of them that met here seem at first to have been for the retaining of circumcision; for we know but in part, and from the collision of adverse parties such sparks fly out, that many a man hath lighted his candle at them.
A good while ago; from the beginning of our having received our commission to preach, as Mat 28:19; or more particularly, from the time of Corneliuss conversion, Act 10:22; 11:12, which is thought to have been about fourteen or fifteen years before, that Peter preached Christ, by the command of God, unto the Gentiles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Peter, &c.This is thelast mention of him in the Acts, and one worthy of his standing, asformally pronouncing, from the divine decision of the matter alreadyin his own case, in favor of the views which all of Paul’s laborswere devoted to establishing.
a good while agoprobablyabout fifteen years before this.
made choice . . . that theGentiles by my mouth(See on Ac11:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when there had been much disputing,…. Pro and con upon this subject; many had spoken; and much had been said, and a great deal of time had been taken up about the thing in controversy:
Peter rose up; not only out of respect to this venerable assembly, but to signify that he had something to say; and he stood up that he might be the better heard. Beza’s ancient copy reads, “rose up in spirit”;
and said unto them, men and brethren: an usual form of address with the Jews; Ac 7:2
ye know how that a good while ago; or “from ancient days”; or “from the beginning”, as the Ethiopic version renders it; from the beginning of the preaching of the Gospel, after the ascension of Christ; quickly after the effusion of the Spirit on the day of Pentecost: it is thought, by some, to be ten or eleven, and, by others, to be twenty years ago, or thereabout:
God made choice among us; the apostles; the Alexandrian copy reads, “among you”; the sense is the same, for Peter must be supposed as directing his discourse chiefly to the apostles:
that the Gentiles by my mouth should hear the word of the Gospel, and believe; referring to the case of Cornelius, and his family: and his sense is, that some years ago it pleased God, in his providence, to single him out from the rest of the apostles, and in a very extraordinary manner to call him to go to Caesarea, and preach the gospel to Cornelius, and those that were in his house, that hearing they might believe in Christ.
Fuente: John Gill’s Exposition of the Entire Bible
When there had been much questioning ( ). Genitive absolute with second aorist middle participle of . Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting.
Peter rose up ( ). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Ac 10) had caused trouble here in Jerusalem from this very same party of the circumcism (Ac 11:1-18). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts.
A good while ago (‘ ). From ancient days. The adjective is from , beginning, and its actual age is a matter of relativity. So Mnason (Ac 21:16) is termed “an ancient disciple.” It was probably a dozen years since God “made choice” () to speak by Peter’s mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.
Fuente: Robertson’s Word Pictures in the New Testament
The word of the gospel [ ] . This phrase occurs nowhere else; and eujaggelion, gospel, is found only once more in Acts (ch. 20 24).
Fuente: Vincent’s Word Studies in the New Testament
PETER’S LEAD TESTIMONY AND ARGUMENT V. 7-11
1) “And when there had been much disputing,” (polles de zeteseos genomenes) “And when much questioning and discussion had taken place,” after extended disputation, examination, and appraisal of the issue at stake, after much reasoning. This has been called the first doctrinal council ever convened by agreement of two New Testament Churches over heresy that had infiltrated both the Jerusalem and Antioch churches, Act 15:1-6.
2) “Peter rose up and said unto them,” (anastas Petros eipen pros autous) “Rising up (standing up) both physically and speaking out on the issue of circumcision and the keeping of the law of Moses in order for one to be saved or stay saved, he said:
3) “Men and brethren, ye know how that a good while ago,” (andres adelphoi humeis epistasthe hoti aph’ hemeron archaion) “Men, brethren you all understand (and I know it) that from olden days,” from ancient time, by the purpose of His will long ago. God had revealed it to Peter in a vision before he went to Cornelius’ house and preached in power, Act 10:1-48.
4) “God made choice among us,” (en humin ekseleksato ho theos) “God made a choice among you all,” among us, of His own will, purpose, and accord, Act 10:9-20; Act 10:34-43, at Cornelius’ house, at least five years previous to this council,
5) “That the Gentiles by my mouth,” (ta ethne dia tou atomatos mou) “That the Gentiles (heathen or races) through my mouth,” my testimony, especially at the household of Cornelius, Act 11:13-18. Tho Peter had previously been very prejudiced against the Gentiles, Act 10:14-15.
6) “Should hear the word of the gospel, and believe.” (akousai ton logon tou euangeliou kai pisteusai) “Were to hear the word of the gospel and were to believe,” which they did, Act 10:34-46; Act 11:18.
Fuente: Garner-Howes Baptist Commentary
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7. And when there had been great disputation. Though there were choice made of grave men, and such as were public teachers of the Church, yet could not they agree by and by. − (93) Whereby appeareth how the Lord did exercise his Church, even then, by the infirmity of men, that it might learn to be wise with humility. Moreover, he suffered (even in that company and assembly wherein he was chief) the principal point of Christian doctrine to be diversely tossed and handled, lest we should wonder, if at any time it so fall out, that men, who are otherwise learned and godly, do, through unskillfulness, fall into an error. For some were not so quick witted [acute] that they could thoroughly see into the greatness of the matter. So that when they judge that the law ought to be kept, being unadvisedly carried away with the zeal of the law, they see not into how deep a labyrinth they throw the consciences of other men, and their own also. They thought that circumcision was an eternal and inviolable token of God’s covenant; the same opinion had they of all the whole law. Wherefore Peter standeth chiefly upon this, to show the state of the question, which the most of them knew not. And his oration hath two members. For, first, he proveth by the authority of God that the Gentiles must not be enforced to keep the law; secondly, he teacheth that all man’s salvation is overthrown, if the conscience be once caught in this snare. Therefore, the former part (wherein he declareth that he was sent of God to teach the Gentiles, and that the Holy Spirit came down upon them) tendeth to this end, that men did not unadvisedly disannul the ceremonies of the law, but that God is the author of that disannulling. And so soon as the authority of God is brought forth, all doubting is taken away, because this is all our wisdom, to stay ourselves upon the authority, government, and commandment of God, − (94) and to make more account of his beck and pleasure than of all reasons. Now, it is meet that we ponder the words of Peter, whereby he proveth that this was granted to the Gentiles by God, to be free from the yoke of the law. −
You know. He calleth them to bear witness, (and unto them he appealeth,) lest any man should think that he is about to speak of some dark and doubtful thing. The history was well known to them all. That which remained, he showeth that they were blind even in most clear light, yea, because they had not long ago learned that which was openly showed. He calleth the beginning of the preaching of the gospel old days, or the old time, as if he should say, ago, as it were since the first beginning of the Church, after that Christ began to gather to himself any people. −
God did choose in us. The word choose doth signify to appoint or decree. Though Peter doth comprehend as well the free election of God as the choice whereby God did adopt the Gentiles to be his people; therefore, he chose, that is, as it were, making choice, that he might show a token of his free election in the Gentiles, he would that by my mouth they should hear the doctrine of the gospel. These words, in us, do import as much as in our sight, or we being witnesses, or among us. − (95) For his meaning is, that he declareth nothing but that which they knew full well; to wit, which was done before their eyes. The phrase is common enough both among the Grecians, and also among the Hebretians, [Hebrews,] unless we had liefer resolve it as some other do, He hath chosen me out of this company. −
And believe. This was a seal to confirm the calling of the Gentiles. The office of teaching was enjoined Peter by an oracle; but the fruit which came of his doctrine doth make his ministry noble and authentical, as they call it. For, seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit, doctrine shall bring forth no fruit, unless the Lord show forth his power in his ministers, in teaching the minds of those inwardly which hear, and in drawing their hearts inwardly. Therefore, seeing the Lord commanded that the doctrine of the gospel should be brought unto the Gentiles, he did sanctify them to himself, that they might be no longer profane. But the solemn consecration was then perfect in all points, when he imprinted in their hearts, by faith, the mark of their adoption. The sentence which followeth immediately is to be understood as set down by way of exposition; − (96) for Peter annexeth the visible graces of the Spirit unto faith, as, assuredly, they were nothing else but an addition thereof. Therefore, seeing that the Gentiles are ingrafted into the people of God without circumcision and ceremonies, Peter gathereth that it was not well done to lay upon them any necessity to keep the law. Yet it seemeth to be but a weak argument to prove their election withal, because the Holy Ghost came down upon them. For they were such gifts that they could not reason from the same, that they were reckoned in the number of the godly. But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers. I answer, Though men, who were otherwise vain, were endued with the gift of tongues and such like, yet doth Peter take for a thing which all men grant, that which was known, that God had sealed in Cornelius and his cousins [relatives] his free adoption by the visible grace of the Spirit, as if he should point out his children with his finger. −
The knower of the hearts. He applieth this adjunct to God, according to the circumstance of the present matter; and it hath under it a secret contrariety, − (97) that men are more addicted to external purity, because they judge according to their gross and earthly sense and understanding; but God doth look into the heart. Therefore, Peter teacheth that they judge preposterously in this matter according to man’s understanding, seeing that the inward pureness of the heart alone is here to be esteemed, which we know not. − (98) And by this means doth he bridle our rashness, lest, taking to ourselves more than we ought, we murmur against the judgment of God. As if he should say, if thou see no reason of that testimony which God gave them, think with thyself what great difference there is between him and thee. For thou art holden with external pomp according to thy gross nature, which must be abandoned when we come to the throne of God, − (99) where the hearts of men are known spiritually. But, in the mean season, we must note a general doctrine, that the eyes of God do not look upon the vain pomp of men, − (100) but upon the integrity of men’s hearts, as it is written, ( Jer 5:3.) Whereas the old interpreter and Erasmus translate it, that God knoweth the hearts, it doth not sufficiently express that which Luke saith in Greek; for when he calleth God καρδιαγνωστην, he setteth him against − (101) men, who judge rather for the most part by the outward appearance; and therefore they may be προσωπογνωσται, or knowers of the face, if they be compared with God. −
(93) −
“
Ne inter eos quidem statim convenire potuit,” not even could they come instantly to an agreement.
(94) −
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Dei imperio acquiescere,” to aequiesce in the command of God.
(95) −
“
In medio nostri,” in the midst of us.
(96) −
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Exegetice,” exegetically.
(97) −
“
Tacita antithesis,” a tacit antithesis.
(98) −
“
Quae nobis occulta est,” which is hidden from us.
(99) −
“
Ad coeleste tribunal,” to the heavenly tribunal.
(100) −
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Operum,” of works.
(101) −
“
Eum opponit,” he opposes him to, or contrasts him with.
Fuente: Calvin’s Complete Commentary
(7) When there had been much disputing.This implies a full discussion, in which the Judaising teachers, probably, though not certainly, presbyters, on the one side, and the advocates of freedom, on the other, took part. Light is thrown on the character of the debate by St. Pauls account of the matter in Gal. 2:2-10. He did not even then bring out what he held and taught, in its fulness. He shrank from startling and offending the prejudices of his countrymen, and was content to argue that circumcision and the Law were not binding upon the Gentiles, to press the precedent of the case of Cornelius and the analogy of the proselytes of the gate. Privately, in interviews with Peter, James, and John, he had gone further, and had declared his convictions that for Jew and Gentile alike circumcision and the Law were hindrances, and not helps, to the spiritual life, and that faith working by love was everything. And they, as the history of the Council and yet more their Epistles show, accepted his teaching. Of all doctrines as to the development of the Christian Church that which sees in Peter, James, and John the leaders of a Judaising anti-Pauline party is, perhaps, the most baseless and fantastic. The fact that their names were unscrupulously used by that party, both in their lifetime and, as the Pseudo-Clementine Homilies and Recognitions show, after their death, cannot outweigh their own deliberate words and acts.
Peter rose up, and said unto them.The position of the Apostle is one of authority, but not of primacy. He does not preside, nor even propose, as we should say, a definite canon or resolution. His authority is that of personal and moral influence, that of a vir pietate gravis, but nothing more.
Men and brethren.Better, as before, Brethren only, and so again in Act. 15:13.
Ye know how that a good while ago . . .Literally, of ancient days. Ten or twelve years had passed since the conversion of Cornelius. Where Peter had been in the meantime, and what he had done, we have no record. We can hardly believe, as the Romish theory implies, that he came from the imperial city to attend the Council. It will be noted, as has been said before (see Note on Act. 11:20), that the Apostle speaks of this as having been the first admission of the Gentiles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Speech of Peter , Act 15:7-11 .
A good while ago The Greek has a very peculiar wording, signifying from ancient days. The apostle speaks as if the days so near to Christ seemed to him already a dim antiquity. He refers to the conversion of Cornelius about ten years agone. We see not the slightest reason for referring his language, as some do, to Christ’s counferring the keys, (Mat 16:19,) for, 1. The keys were conferred on all the apostles alike, and not upon Peter alone; and, 2. There is no reason to suppose that the keys referred with any specialty to the admission of the Gentiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
7. Disputing A free discussion, the main object of which was to bring the facts and principles before the apostles and the Church. It is not perfectly clear that the certain of the sect of the Pharisees of Act 15:5 formed part of the assembly, since by Act 15:22; Act 15:25, the final action was unanimous.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when there had been much questioning, Peter rose up, and said to them, “Brethren, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the good news, and believe. And God, who knows the heart, bore them witness, giving them the Holy Spirit, even as he did to us, and he made no distinction between us and them, cleansing their hearts by faith.”
As a result there was a great deal of discussion, and then finally, when much had been said on all sides, Peter stood up and declared his position.
He reminded all present of his own experience with Cornelius and his fellow-Gentiles many years before, and of how God had chosen him to take to these Gentiles the Good News with the result that they had believed. But more than that. What had been especially significant was that God, Who knows the heart of all men, had borne witness to the fact that, even while they were uncircumcised, he had cleansed their hearts by faith, for He had given to them His own Holy Spirit in precisely the same way and with the same signs as He had previously done to the Jews who believed. God had openly and deliberately made no distinction. He had treated both circumcised Jews and uncircumcised Gentiles in the same way. He had cleansed both in the same way. He had sanctified both by His Holy Spirit (1Pe 1:2) in the same way. And He had evidenced the significance of this to Peter in a vision. He had made it clear that because He had cleansed them from heaven they were to be seen as cleansed and holy, and in no way to be treated as ‘common’ or unclean (they were not to be bathed or circumcised).
Fuente: Commentary Series on the Bible by Peter Pett
Act 15:7. And when there had been much disputing, The debate which arose in this assembly, may indeed prove that there were some in thechurch at Jerusalem who had not a due regard to the authority of the apostles; but it cannot afford any just argument against their inspiration; for this dispute does not appear to have been among the apostles themselves; and if they really had debated the case a while, their decision at last might have been under an unerring direction. There seems no reason to conclude, that their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each o
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 15:7 . ] These were the preliminary debates in the assembly, before Peter (to whom the first word belonged, partly by reason of his apostolic precedence, partly and especially because he was the first to convert the Gentiles) rose up and delivered a connected address. [25] In this previous may have occurred the demand for the circumcision of Titus, indirectly mentioned in Gal 2:3 . See on Gal. l.c.
] does not point to the conversion of Cornelius as to something long since antiquated and forgotten (Baur, I. p. 91, Exo 2 ). But certainly that selection of Peter as the first converter of the Gentiles, viewed in relation to the entire period, during which Christianity had now existed , dated from ancient days , Act 10:11 .
. . .] He made choice for Himself among us, that by my mouth , etc. Hence is not to be supplied, as Olshausen, following older commentators, holds. Others (Grotius, Wolf, Bengel, Heinrichs, Rosenmller, Kuinoel, and many others) unnecessarily take for as a Hebraism in accordance with (1Sa 16:9-10 ; 1Ki 8:16 ; 1Ch 28:4-5 ; Neh 9:7 , and the LXX. at those places). So also Ewald. Beza aptly says: “habito inter nos delectu voluisse.”
Luke has the word only here and in Act 20:24 , not at all in the Gospel. John also has it not.
[25] There is no further mention of Peter in the Book of Acts. The reference to the conversion of Cornelius is introduced, according to Baur, simply in pursuance of the consistent plan of the author, who makes Peter thus speak after the manner of Paul.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Chapter 48
Prayer
Almighty God, may Christ thy Son be born in our hearts today, the hope of glory! We remember his birth-time upon the earth, and our prayer is that he may be born in our spirits the Child of our love and our delight, the beginning and the end, the seal and glory of our life. Thou didst make our hearts for him; thou didst intend us to receive him day by day, and to live in him, and thou didst mean him to live in us. As the branch abideth in the vine, so may our hearts abide in Christ; he is the root of all things, in him we have light and growth and hope; without him we can do nothing; may he therefore be our Christ, and may we be his saved ones! He shed his blood for us; may we in return live our life for him. Oh, thou that sittest at the right hand of God, come to us, for we, too, are God’s children, made in his image and likeness, made upright; but we have sought out many inventions. We are children who have run away from the Father’s house; in our hearts there is a longing to return; and this longing is the inspiration of God, and the proof that it will be answered as God answers holy prayers. We would now all return like wanderers to our home. We know we have been far away, and have plucked the fruit from forbidden trees, and have hewed out unto ourselves broken cisterns that can hold no water; but our yearning to return is greater than our shame at having left the house, and this yearning is not of our creation, but of thine, thou who dost afflict the heart with hunger which thou dost mean to satisfy. The years are flying away from us, they are taking with them the delight of our eyes; the staff on which our right hand leaned with trust; the life that made our life twice itself. May we improve the years as they come and go! Thou dost send them to us as new opportunities; may we not return them to thee void of industry and faith and sacrifice! May we grow wiser with the years; may they leave behind them influences that shall give us greater liberty, truer joy, and brighter hope! Thou art making some of us old; thou art causing others of us to see the first point of decline in the setting of the sun. Thou art bringing forward others of us from youth to early manhood, with its passion, enthusiasm, and determination to win; and the little ones are always with us, keeping us from despair, showing us some new light of God, plucking for us some new flower from gardens which we thought had withered; and the rich are here, and the poor, touching one another, yet living at points immeasurably separated. The strong man sits near the man who will die to-night. Thus are we related and mixed for the time being; yet in thy love we find community; in thy Cross we are bound together in noble fellowship; at the Cross we forget all distinctions in the infinity of its love. May the spirit of the Cross rule us! Whilst we are near it, may we know the enlargement of soul which expresses itself in readiness to forgive; and whilst we tarry at the place called Calvary, may we see not only the cross, but the crown; not the Crucified only, but the angel of God, who shall liberate the dead who die in Christ from every tomb! Thus may great sights make us great, thus may tender scenes melt our hearts, and may our lives be great answers of obedience to all the will of thy love! Make our homes happy; make the smallest of them bright as a palace; pour a blessing upon the humblest dinner that shall make it a king’s banquet. May we all eat honest bread, and enjoy the sleep of those who do good! Enable us to see in all the way of thy providence openings into heaven, opportunities of becoming more like thyself; and as the similitude of Christ grows upon us, may men take knowledge of us, and at eventide, in our coming and in our going, may there be a heart-warmth above all the heat of the sun! Now if we may but touch the hem of thy garment, we shall be made whole! We dare not ask for visions that fill the sky, or for radiance that would smite us with momentary blindness, but we do ask that this day, if we may not touch the hem of the garment of the Man, we may at least touch the swaddling clothes of the Child. Amen.
Act 15:7-11
7. And when there had been much questioning [general conversational debate], Peter rose up [in the meeting], and said unto them, Brethren, ye know how that a good while ago [G. “in the old days” i.e., in the old days of this new dispensation, see Act 10:11 . For a similar reckoning of time, see Gal 2:1 ] God made choice [from] among you, that by my mouth the Gentiles should hear the word of the gospel and believe.
8. And God, which knoweth the heart, bare them witness, giving them the Holy Ghost, even as he did unto us;
9. and he made no distinction between us and them, cleansing their hearts by faith.
10. Now, therefore, why tempt ye God [either to allow his witness to be thus despised, or to punish you his despisers], that ye should put a yoke [comp. its weight, Gal 5:1 , with Christ’s easy yoke, Mat 11:29 ] upon the neck of the disciples, which neither our fathers nor we were able to bear?
11. But we believe that we [though we also are unable to bear the yoke of the law] shall be saved through the grace of the Lord Jesus, in like manner as they [note the inversion of the terms “we as they,” not they as we. Peter has turned the tables upon the Pharisees. Here only Peter uses Paul’s common phrase, “the grace of the Lord Jesus,” Gal 2:11-16 ].
Peter’s Speech on Circumcision
LET us consider Peter’s speech about the question of the circumcision of the Gentiles. We have considered the question itself apart from Peter; we have accompanied Paul and Barnabas on their journey from Antioch to Jerusalem; and in the latter city there has been much disputing. Now we read: “Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles, by my mouth, should hear the word of the Gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us,; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” Mark the time when Peter spoke. “And when there had been much disputing.” That was the critical moment. Speeches acquire force and value from the time at which they are delivered. Wise men keep back as long as possible from delivering their judgment upon hotly-contested questions. Thus their wisdom goes for twice the value which it would be appraised at did they speak earlier in the discussion. Many a man who is not of first-rate ability acquires at least local and temporary influence by watching his time; he allows all the ready tongues to talk first, to relieve their feelings, to show their weak ability, and to secure what noise, mistakenly called applause, they can. Then when the assembly has fatigued itself, and would be only too thankful for a deliverance from the wordy entanglement and confusion, he rises, puts together, so far as he can patch them, the different opinions which have been expressed, finds the middle line, and invites the controversialists to join along that line of compromise. They hail him as a Daniel, though Daniel he is none! He came in at the right time. Had he joined the fray earlier, he would have been but one amongst many, but, observing how things were going, he came forward at the critical moment, and therefore came with double force, and with a sapience so much the more valued because the people who listened to it were longing for a liberator. This is the way in all great assemblies. The principal speakers will not deliver themselves between the hours; they need not be present to hear the little speeches that will be made, because they knew them all by heart long before one of them was spoken; they will return towards midnight, and then settle the whole controversy, because the people are waiting and willing to have it settled. Peter, then, is growing in grace and in the knowledge of the Lord Jesus. There was a time when he would have been heard first. We have not been accustomed to see Peter waiting; we have been accustomed to see him rising instantaneously and putting things in order, as one who occupied a seat of unquestioned and unquestionable authority. Now that he has waited until there has been “much disputing,” we begin to feel that Peter has grown in grace, and that perhaps he will make the noblest speech he ever did utter. Presently we shall see.
Peter kept to facts which were known to himself. Over some ground we walk very daintily, because we are not quite sure of it; at any moment a foot may go down so that it cannot be taken up again; but Peter walks upon solid rock. “Men and brethren, ye know,” said he, “this is not a matter in discussion, nor is it a question of a speculative kind; I will ask you to walk with me over a road macadamized with facts.” As Christian men, we might have gone farther upon our journey if we had not tried to cut it short by crossing bogs and swamps. The longest way about is often the shortest way home, according to the old proverb. And so it is in spiritual thinking and in moral education. When you go, step from rock to rock; and though your progress may not seem to be rapid, it will prove itself to be sure. How does Peter come to speak this new language? There are tones in this speech we have not detected before subtle tones, resonant tones. Where has Peter been? He has been in conference with Paul. Privately Paul has had interviews with them “which were of reputation” among the Apostles. There are private processes of education going on in every life and in every house. We feel that Peter has touched somebody. He seems higher in stature; there is a purer light in his eye; his very voice has new expression in it; and as for his talk, it is not the babble of his earlier discipleship, but a broad philosophy. How is this? He has touched the man to whom we owe doctrinal Christianity! He has been in company with the founder of the theological Church; he has known the energy of the mightiest man that ever considered the problems of Deity, Sin, and Redemption. He was an apt scholar. Peter was always impressible; you always knew where he had just been because of the tone of his voice. We feel here that he has been with a man greater than himself. Keep company with the wise if you would grow in wisdom. Always seek to be in the clientele of a man who has yet more to do in life, and who tells you from every mountain-top he climbs that he has not yet begun to ascend. There is no finality in God.
In this little speech you have a whole system of divinity. I know not that there is anything outside this deliverance if we may avail ourselves not of the letter only, but of the spirit, and of its million-fold inference and suggestion. Here you have the Trinity God, his Son, and the Holy Ghost. A greater Trinity than if it had been named in numbers. The Trinity must assert itself; it does not ask to be proved. Jesus Christ did not attempt to prove; he accepted the facts of life, of being, and of thought. Jesus Christ did not attempt to prove the necessity of prayer. He said, “When ye pray.” Who attempts to show that we must, as a matter of obligation, breathe? The physiologist, the teacher of the laws of life, says just what Jesus Christ said “When ye breathe.” So with this great doctrine of the Godhead. The Trinity comes upon us from apostolic eloquence at every gleaming point God his Son the Holy Ghost. And again, “the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost,” and so on. In apostolic speech there is a Trinity declared; there is no attempt to set up a Trinity that can be argued and proved.
And here is also Divine sovereignty. “God made choice.” And again, “God gave them the Holy Ghost.” And again, “God put no difference between us and them.” It was thus with bold and generous emphasis the Apostles used the name of God, not apologetically, but as indicating sovereignty, dominion, authority, final because complete Will. And here not only have we the Trinity and Divine sovereignty, we have the whole scheme of Judaism “A yoke upon the neck of the disciples, which neither our fathers nor we were able to bear.” The last and completetest definition of Judaism; a yoke which could not be borne, but a yoke which was needful at the time. We must have, chafing before we can have rest. God must show us what the law really is in all its details and tyrannous demand, before we cry out for mercy, pity, and grace. And here we have salvation by grace. “But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” We need not systematize these points, and make a formal creed of them; they are better left as necessary parts of our thinking, to come into our speech by inspiration. We had better not cut out the branches in order to carve them into pillars and posts and standards. Do not cut down the tree! I can worship better under its shadow than I can kneel before its polished and carven wood.
Observe, then, how Peter surpasses himself in the breadth of his Christian philosophy. He must have in all his thinking as its vital point Divine action. He calls us back to first principles. He will not have GOD excluded from this reasoning. In fact, he says, “Men and brethren, this is a question that involves the Divine sovereignty, and the Divine mind in all its outgoing and influence; that being so, I start with this fact, that I went to the Gentiles; I went against my convictions certainly against my prejudice, and, more certainly still, against all my inclinations. I did not want to go I protested against going but the law of gravitation drew me; it was GOD that inspired and directed me.” The reason why we have so many superficial theories of life is that men exclude Divine action. A philosopher proposes to you what he calls the theory of evolution, but in proposing it he says we take for granted nature and life! That is to say, he takes the whole thing for granted. It is not evolution that perplexes me, but creation; and I find no fuller answer simpler, deeper, grander than “God created the heavens and the earth”; an answer I cannot explain. And so in the evolution of circumstances, the development of spiritual and moral history, I cannot consent to begin at some point indicated by a creature as limited as myself. Here, as in the former case, I say, “My difficulty is not with evolution, but with creation; and to that difficulty I find no answer so commanding, so gracious, as, ‘Men and brethren, ye know that a good while ago GOD.'” This is the echo of the first verse in the Bible. From the first verse in the Bible I cannot get away; all the chapters of the Bible are hewed out of the quarry of its first verse!
Then Peter gives us a doctrine which has become commonplace to us; as uttered from his mouth it was a miracle. These are the words that ought to astound us if we were inspired by the historical genius: “And put no difference between, or distinction between, us and them.” We ourselves being the Gentiles received into the Great Abrahamic circle, do not feel the value of the inclusion as we ought to do; but the men who were inside that enclosure, and thought they completed, its circumference, when they saw a rent made in the circle of the covenant, and hordes of uncircumcised Gentiles coming in, were affrighted, appalled, and disgusted. What could you say to such men? Could you propose a theory of social evolution to them? They would have burned you with their angry glances! How will you approach excitement of the Jewish kind? Just as Peter approached it. He went right into the broken circle, and said, “Ye know that a good while ago GOD!” There are times when we must gather up our whole enthusiasm and reasoning and hope into the Divine name, and hurl it, like an infinite thunderbolt, against all the petty action and all the affronted conceit of a narrow-minded age. Think of a Jew acknowledging that God put no distinction between himself and a barbarian! You do not wonder that Peter should afterward write: “Grow in grace and in the knowledge of our Lord Jesus Christ.” When he wrote that sentence he did not inscribe upon his paper a passing sentiment; he drew at full length the portrait of his own development. And what expressions the man uses! He says, “Purify their hearts by faith.” That is a result of faith which some of us do not fully realize! Faith refines the heart; faith chains up the passions like so many dogs that may be excellent servants but bad masters; and says, “Walk behind; I lead.” The man of great faith cannot be vulgar; he who has sublime faith has sublime refinement. I say not that he is dressed in purple and fine linen, and that he fares sumptuously every day; I say not that his hands are white, and that his appointments are technically correct. I speak of another kind of refinement inward, spiritual, always seeking expression worthy of its own dignity.
And then how broad again his philosophy becomes when he says, “Why tempt ye God?” This is not a little question of personality this urging of the law beyond its intended province and compass is a temptation of God. This is not obedience; it is temptation. This is not homage; it is temptation. This is not righteousness; it is temptation. Even Divine ordinances are not to be thrust beyond Divine boundaries. Let us take care lest our pretended homage be but a veiled blasphemy. Paul himself never made a grander speech. Peter in this eloquence is almost Paul. How singularly and wondrously God trains one man until he is almost another! So that when the other and greater man comes he does not bring with him a sense of violence; he rather comes in by a line so graduated that we are scarcely aware of the new sovereignty and the broader influence, because the other man was so nearly of the same spiritual calibre and force. It is in these directions I see the working of Divine providence. Men are always being sent to school to learn the next lesson. In one school we get through all our mistakes. What blunders we committed in that first little dame’s school! The days were mistakes! Every lesson was a new miracle in blundering! Then we passed on, and became a little better; and we went to another school, and became almost noted for a species of wisdom. Now when we look back upon the whole process, we wonder that we were allowed to live one day in any civilized community! So we are, little by little, and day by day, educated, qualified, and refined; so that when this mortal shall put on immortality it shall be as in the twinkling of an eye. So long has been the preparation, so long the discipline, so complete the purifying and the enlargement, that when this corruptible shall put on incorruption it will seem as though we had but just awaked out of a sleep to see the Majesty Divine!
Fuente: The People’s Bible by Joseph Parker
7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
Ver. 7. And when there had been much disputing ] Each part striving for victory, till the apostles stood up and determined. It was no matter between Austin and Jerome, in their disputations, who gained the day; they would both win, by understanding their errors. But Basil in his latter time grew to a great dislike of councils and conferences; because men usually met in their own strength there, and strove not so much for verity as victory, for truth as for triumph.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] A promiscuous debate, not perhaps without some angry feeling, ensued on their first coming together, and among the multitude , as is implied in Act 15:12 , man disputing with man.
] Partly on account of the universal deference paid to him, but principally because of his peculiar fitness to open the apostolic decisions on the subject, from having been made the instrument of the first public and approved reception of the Gentiles .
. ] In Peter’s speeches in ch. 10, this phrase occurs at the beginning of a sentence, Act 15:28 , and , Act 15:37 ; and we have traces of the same way of expressing the personal pronoun in his speeches, ch. Act 2:15 ; Act 3:14 ; Act 3:25 . Such notices are important, as shewing that these reports are not only according to the sense of what was said, but the words spoken, verbatim .
. . ] In regard to the whole time of the Gospel up to that day (about 20 years), the date of the conversion of Cornelius, at least fifteen years before this (cf. Gal 2:1 , and notes to chron. table in Prolegg.), would very properly be so specified. The length of time elapsed is placed by Peter in the strongest light , to shew that the question had in fact been settled by divine interference long since . Notice (in reff.) the idioms, &c., peculiar to Peter: . with inf., . ., . (most probably); or characteristic of him, . . , ( ) (ch. Act 10:47 ; so , ch. Act 3:17 ; Act 11:15 ), now , compared with ch. Act 11:15 . Compare also with . , . , ch. Act 11:17 .
] among you. If be read, then ‘ among us (Apostles ):’ see var. read.
There is no ellipsis of ‘me’ after .: the E. V. expresses the construction rightly.
Fuente: Henry Alford’s Greek Testament
Act 15:7 . , Lucan, see Act 5:17 ; the position of Peter is one of authority, not of pre-eminence the latter belongs to James. The part which Peter had formerly taken in the conversion of Cornelius would naturally make him the most fitting person to introduce the discussion. From Gal 2:3 we learn that the general principle was debated with reference to the individual case of Titus. : “a good while ago,” meaning probably from the beginnings of the Christian Church, cf. Act 11:15 , Act 21:16 ; cf. Phi 4:15 (see Lightfoot’s note, l. c. ), and cf. Clem. Rom., Cor [282] , xlvii., 2, and Polycarp, Phil. , i. 2; or, if the words are referred to the one definite incident of the conversion of the Gentile Cornelius, some ten or twelve years (Blass, “fortasse”) may have passed since that event, possibly longer, see Zckler, Page, Knabenbauer, in loco. Others take the words as referring to our Lord’s declaration to St. Peter as long ago as at Csarea Philippi, Mat 16:13-20 ; see Speaker’s Commentary , so Bishop Williams of Connecticut, Studies in the Book of Acts , p. 139 (1888). Rendall connects with . on the ground that thus the whole phrase would point to early Christian days, whereas, without qualification, confusion as to its meaning would arise, cf. Act 15:21 . But a reference to the case of Cornelius need not exhaust the meaning of the phrase, and St. Peter would naturally think of his own choice by God as going back earlier still, dating from the foundation of the Church, and receiving its confirmation and significance in the acceptance of the Gospel by Cornelius, , see on Act 1:2 . .: not used by St. Luke in his Gospel, but here and in Act 20:24 ; used once by St. Peter, 1Pe 4:17 ; so also , three times in the same Epistle.
[282] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
disputing. Same as disputation, Act 15:2. Much feeling would be exhibited.
rose up. Greek. anistimi. App-178.
Men and brethren. See note on Act 1:16.
know. Greek. epistamai. App-132.
a good while ago. Literally from early (Greek. archaios) days, i.e. about thirteen years before. App-181.
made choice = chose out. Greek. eklegomai, as in Act 1:2.
by = through. Greek. dia. App-104. Act 15:1. Compare Act 10:44-48.
word. Greek. logos. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] A promiscuous debate, not perhaps without some angry feeling, ensued on their first coming together,-and among the multitude, as is implied in Act 15:12,-man disputing with man.
] Partly on account of the universal deference paid to him, but principally because of his peculiar fitness to open the apostolic decisions on the subject, from having been made the instrument of the first public and approved reception of the Gentiles.
.] In Peters speeches in ch. 10, this phrase occurs at the beginning of a sentence, Act 15:28, and , Act 15:37; and we have traces of the same way of expressing the personal pronoun in his speeches, ch. Act 2:15; Act 3:14; Act 3:25. Such notices are important, as shewing that these reports are not only according to the sense of what was said, but the words spoken, verbatim.
. .] In regard to the whole time of the Gospel up to that day (about 20 years), the date of the conversion of Cornelius, at least fifteen years before this (cf. Gal 2:1, and notes to chron. table in Prolegg.), would very properly be so specified. The length of time elapsed is placed by Peter in the strongest light, to shew that the question had in fact been settled by divine interference long since. Notice (in reff.) the idioms, &c., peculiar to Peter:-. with inf.,- . .,-. (most probably);-or characteristic of him, . . ,-() (ch. Act 10:47; so , ch. Act 3:17; Act 11:15),- now, compared with ch. Act 11:15. Compare also with . ,- . , ch. Act 11:17.
] among you. If be read, then among us (Apostles): see var. read.
There is no ellipsis of me after .: the E. V. expresses the construction rightly.
Fuente: The Greek Testament
Act 15:7. , much, great) For the most part, (often) after human party-discussion has preceded, the Divine decision follows. See Job.-, having risen up) to make a speech.-, Peter) This is the last mention of Peter in the Acts.-, ancient [a good while ago]) ch. 10.-.) A most similar construction occurs, 1Ch 28:4-5, – – – – () , …: hath chosen in my case (in respect of me) that I should be king-etc.; and in the case of Solomon, He hath chosen to set (him) on the throne. The sentiment of Peter is; GOD, through the Israelites, and expressly through me (through me of the Israelites in particular), hath called the Gentiles: and he adds, in the case of us, that he may not ascribe the whole matter to himself alone.[84] So too the verb has the Accusative with the Infinitive, 2Pe 1:15, – -.-, should hear) A true Christian is one of whom there may be said what is said in this passage to the end of Act 15:9.- , of the Gospel) In this passage, and ch. Act 20:24, that is, only twice, the term Gospel is employed in this book; the expression more often used is, the way, the word, the doctrine of the Lord. For the appellation Gospel more accords with the first commencements.
[84] Ee Vulg. have . But ABC Iren. 199, the oldest authorities, .-E. and T.
Fuente: Gnomon of the New Testament
my mouth
See, Mat 16:19. Peter used the keys first for the Jews on the day of Pentecost; secondly, in the house of Cornelius for the Gentiles, Act 15:14, But Paul was distinctively the apostle to the Gentiles. Gal 2:7; Gal 2:8.
Fuente: Scofield Reference Bible Notes
much: Act 15:2, Act 15:39, Phi 2:14
ye know: Act 10:5, Act 10:6, Act 10:20, 32-48, Act 11:12-18, Mat 16:18, Mat 16:19
God: Act 1:24, Act 9:15, Act 13:2, 1Ch 28:4, 1Ch 28:5, Joh 3:27, Joh 15:16, Gal 2:7-9
by my: Act 1:16, Act 3:18, Act 4:25, Exo 4:12, Jer 1:9, Rom 10:17, Rom 10:18
Reciprocal: Num 16:5 – even him Joe 2:28 – upon Mat 18:17 – tell Mat 21:41 – and will let out Act 1:13 – Peter Act 7:25 – God Act 13:15 – Ye men Act 15:14 – declared Gal 2:9 – James Eph 2:8 – through
Fuente: The Treasury of Scripture Knowledge
7
Act 15:7. After the discussion had gone on for some time, Peter “took the floor” to make a fundamental report touching the issue involved, referring to his own personal experience. The choice that God made is recorded in chapter 10:5, 6, which made it fitting that Peter should “speak up” at the turn of the discussion.
Fuente: Combined Bible Commentary
Act 15:7. And when there had been much disputing. Questioning or debating would better represent the Greek word translated disputing. It can easily be conceived that the mixed assembly contained many earnest advocates, both of the old Jewish party, and of what may be termed the new Gentile school of Christians. These had each their arguments to urge. The older apostles, Peter and John, supported by the powerful influence of James, well known and honoured by the most rigorous Hebrew Christians, with great moderation and wisdom arranged a common platform, on which the extreme men of both parties might act in unison, and together carry on the weighty work of their Divine Master.
Peter rose up, and said unto them. Only those speeches are reported which closed the debate, and which evidently expressed the general feeling of the majority of the Council. Peters words, of course, were exceedingly weighty, as the deliberate expression of opinion of one who had ever stood high in the Masters friendship and confidence, and who, from the very first, had occupied a leading position among the brethren. There is no doubt that the burning ardour of Paul, and his marked success in the work, had influenced in no small degree the warm-hearted and enthusiastic Peter. It must have been a great effort for the older apostle, bound by so many Hebrew prejudices, to have pleaded so warmly, so generously, for Gentile freedom.
The noble self-denial which Peter showed, the brave and independent position which he took no this momentous occasion, and which probably cost him much of his influence among the stricter Jewish Christians, must be reckoned among the famous apostles chiefest titles to honour.
A good while ago. Better rendered from ancient days. Peters reminder was a grave rebuke to the extreme Pharisee party, who probably had forgotten the case of Cornelius, referred to by the apostle, which had taken place some eight or ten years before.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The council assembled, the first and most famous council of councils. In other councils were holy bishops; in this, inspired apostles, who could not err in matters of faith.
Observe, 2. The grand debate, or matter in controversy; namely, whether faith in Christ were not sufficient to justification, unless circumcision, and an observation of the ceremonial law, were joined with it?
Observe, 3. The persons managing this debate: the three great apostles, St. Peter, St. Paul, and St. James. The first that speaks in the council is St. Peter; from whence the Papists would infer, that he, as head of the church, spake first; and consequently that the Pope, whom they will have to be St. Peter’s successor, ought to have the first and chief voice in all general councils. But all this is but presumption: for we shall find at ver 13, St. James who was then bishop of Jerusalem, says, Hearken unto me; and at ver. 19, gives the definitive sentence, saying, My sentence is; or thus I judge and determine. Had St. Peter said this, it had been a better part of his pre-emminency, and made a louder noise, than Pasce Oves.
Observe, 4. St. Peter’s argument to prove that the believing Gentiles might be justified and saved without circumcision, and the observation of the ceremonial law. The argument runs thus: “The way of justifucation for all men, both Jew and Gentile, is one and the same: but Cornelius, a Gentile, with his whole family, by the blessing of God upon my ministry, was converted and justified, without being circumcised; therefore circumcision, and the observation of the ceremonial law, ought not to be imposed as necessary to justification and salvation.”
Observe, 5. How St. Peter strengthens his argument, by declaring that what was done to Cornelius and his family, was by the special command of God; that God gave testimony of his approbation of Cornelius, as the first-fruits of the Gentiles, by sending down the Holy Ghost upon him and his, as well as upon us and ours, by purifying their hearts by faith.
Where note, 1. That purifying begins at the heart. The head may be purified from false principles, the hands from false practices, and yet the heart remain unpurified, and continue a sink of pollution and uncleanness; therefore we must purify our hearts, as well as cleanse our hands; yea, first, begin with our hearts: Having purified their hearts by faith.
Note, 2. That as purifying begins at the heart, but must not end there; so faith is the instrumental cause of our purification. The blood of Christ cleanses from all sin meritoriously, the Spirit of Christ efficiently; but faith is the instrument in the hand of the Spirit, which apprehends and applies the merit of that blood for pardon and purification.
Observe, 6. The character given by St. Peter of the ceremonial law; he calls it a yoke, an intolerable yoke, too heavy to be borne by the Jews themselves, much more the Gentiles, whose neck God never designed this yoke for, but for the seed of Abraham only.
Now the law of ceremonies, imposed upon the Jews might well be called a yoke, if we consider,
1. Their number and variety: there were a multitude of legal observations.
2. Their burden and difficulty; the ceremonial law was a most laborious adminstration of a very painful service.
3. They were very costly and chargeable; so many bullocks, rams, and lambs for sacrifice, that the misers of this age would think themselves undone with the expense.
4. Their insufficiency: they were only shadows of good things to come, and could not make the observers of them perfect.
Thus was the ceremonial law in itself a yoke and a burden; and the imposing of it upon the Gentiles is called a tempting of God; that is, a dangerous provoking of him, because it never belonged to them, but to the Jews only, which yet were never able to bear it; that is, so to observe it, as to be justified and saved by it.
Learn thence, That it was never the intent or design of God, that his people should be justified by their obedience to the ceremonial law: but that, being pressed with the weight, and pinched with the uneasiness of the yoke, they should seek unto Christ for righteousness and life, who alone was the fulfiller of it.
There was this difference between the ceremonial and moral law: the ceremonial law was therefore good because God commanded it; the moral law was therefore commanded, because good. Christ, by his death, abrogated the former, but, by the obedience of his life, fulfilled the latter.
Fuente: Expository Notes with Practical Observations on the New Testament
7-11. Luke does not report all that was said, but only those speeches that were decisive, and that brought the controversy to a close. Merely alluding, therefore, to the first part of the discussion, he says: (7) “And when there had been much discussion, Peter arose and said to them, Brethren, you know that, a good while ago, God made choice among us that the Gentiles through my mouth should hear the word of the gospel and believe. (8) And God, who knows the heart, bore witness for them, giving to them the Holy Spirit even as he did to us. (9) He made no difference between us and them, purifying their hearts by faith. (10) Now, then, why do you put God to the proof, by putting a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? (11) But we believe that we shall be saved through the favor of the Lord Jesus Christ, in the same manner as they.” The position of the Pharisees not only condemned the course of Paul and Barnabas, but also involved a censure of Peter, who was the first of all the apostles, as he here asserts, to preach the Word to Gentiles. When arraigned once before for his conduct in the case of Cornelius, he had vindicated his procedure by relating the miraculous evidences of God’s will which had been his guide; and now, to accomplish the same end with these brethren, he adduces the most decisive of those miracles, the gift of the Holy Spirit to uncircumcised Gentiles. Having given to them the same gift as to the apostles on Pentecost, and having imposed upon them none of the purifying rites of the law, but simply purifying their hearts by faith, he assumes that God had made no difference between them and the Jewish brethren. Now, to attempt to impose the law upon them, in the face of these evidences of God’s will to the contrary, would be putting God to the proof of his determination to maintain his own authority. It would, moreover, be imposing a yoke which the Jews themselves had never been able to bear successfully. This yoke is not circumcision, for there is no difficulty in submitting to that; but it was the law, under whose provisions no man could live without incurring its condemnation. His concluding statement, that “We believe that we shall be saved through the favor of the Lord Jesus, in the same manner as they,” involves two important conclusions: First, That it is not through the merit of obedience to the law that we are to be saved, but through the favor of the Lord Jesus Christ. This favor is extended in the pardon of sins. Second, That the Gentiles are saved in the same manner as the Jews. By using the plural we believe, instead of I believe, he doubtless intended to express not only the conviction of his own mind, but that of the party with whom he acted, including the other apostles. It was a decision of the inspired teachers against the Pharisees.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 7
God made choice, &c.; referring to the circumstances related Acts 10:1-48
Fuente: Abbott’s Illustrated New Testament
15:7 And when there had been much disputing, Peter rose up, and said unto them, {4} Men [and] brethren, ye know how that a {c} good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
(4) God himself, in the calling of the Gentiles who are uncircumcised, taught that our salvation consists in faith, without the worship appointed by the Law.
(c) Literally, “of old time”, that is, even from the first time that we were commanded to preach the Gospel, and immediately after that the Holy Spirit came down upon us.
Fuente: Geneva Bible Notes
First, spokesmen for each side presented arguments pro and con. Then Peter rose and reminded those assembled that several years earlier God had chosen him as the person from whom Gentiles (i.e., Cornelius and his friends) should hear the gospel. Then God gave these Gentiles His Spirit as soon as they believed in Jesus Christ. They did nothing but believe and they received the Holy Spirit, the sign of their acceptance by God. This is the same thing that had taken place among the Jews on the day of Pentecost.