11<\/strong>. But<\/em> ] Translation fails to give the force of this conjunction. It implies an exhortation for which the remainder of the verse states the reason. But cease now from such a course<\/em>, for we believe, &c.<\/p>\n through the grace of the Lord Jesus<\/em> ] (The most ancient authorities omit Christ<\/em>.) It is not to our having conformed to the Jewish law, St Peter urges, that we look for salvation, but to the grace of the Lord.<\/p>\n even as they<\/em> ] i.e. in like manner as they believe. Thus the argument is: If our belief and hope are the same, and no other, than theirs, why should these new converts be urged to adopt observances which form to us no ground for our hope of salvation? In the N. T. history St Peter’s name appears no more, and when we call to mind the opposition which, at the close of the first, and in the second century, was represented as existing between the teaching of Paul and Peter, we cannot think that it was without meaning that this last appearance of the Apostle of the circumcision in the Scripture story sets him before us in full accord with the Apostle of the Gentiles.<\/p>\n But we believe – <\/B>We apostles, who have been with them, and have seen the evidences of their acceptance with God.<\/P> Through the grace … – <\/B>By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews.<\/P> We shall be saved, even as they – <\/B>In the same manner, by the mere grace of Christ. So far from being necessary to their salvation, they are really of no use in ours. We are to be saved, not by these ceremonies, but by the mere mercy of God in the Redeemer. They should not, therefore, be imposed on others.<\/P><\/p>\n Act 15:11<\/span><\/p>\n We believe that through the grace of the Lord Jesus Christ we shall be saved.<\/em><\/p>\n<\/p>\n The Christians creed<\/strong><\/p>\n A confession–<\/p>\n Salvation by grace<\/strong><\/p>\n Consider–<\/p>\n Grace–the one way of salvation<\/strong><\/p>\n Consider <\/em>the text as–<\/p>\n 1. <\/strong>The apostle did not believe in–<\/p>\n (1)<\/strong> Ritualism. All his testimony is concerning the grace of Christ. He says nothing whatever about ordinances, ceremonies; and those are the true successors of the apostles who teach you that you are to be saved through the free mercy of God.<\/p>\n (2)<\/strong> Self-righteousness. Peter did not say, We believe that through doing our best we shall be saved like other people, nor even that if we act according to our light, God will accept that little light for what it was. If we are ever saved at all we must be saved gratis, not by wages; by Gods love, not by our own merits. Those who preach mere morality, or set up any way except this, preach another gospel, and they shall be accursed, even though they preach it with an angels eloquence.<\/p>\n (3)<\/strong> Salvation by the natural force of free will. He takes the crown from off the head of man in all respects, and gives all glory to the grace of God.<\/p>\n 2. <\/strong>Take this creed to pieces. It implies the doctrine of–<\/p>\n (1)<\/strong> Human ruin. Peter saw this most clearly, or he would not have been so explicit upon mans salvation.<\/p>\n (2)<\/strong> The atonement. What does the apostle mean but the grace which came from the Cross of the Saviour? What the sun is to the heavens, that the doctrine of a vicarious satisfaction is to theology. Take away the cleansing blood, and what is left to the guilty?<\/p>\n 1. <\/strong>Now, some of us were favoured with Christian parents, and consequently never did know a great deal of the sin into which others have fallen. This is cause for great thankfulness; but if you ever are saved, you will have to be saved in the same way as those who have been permitted to plunge into the most outrageous sin. In this respect we are all alike; we are born in sin, and alike are we dead by nature in trespasses and sins, heirs of wrath, even as others.<\/p>\n 2. <\/strong>Moreover, the method of pardon is the same in all cases. I never heard of but one fountain filled with blood, drawn from Immanuels veins. That fountain is for the dying thief as much as for you, and for you as much as for him.<\/p>\n 1. <\/strong>Yonder sits a very poor believer. Now, do you expect that when you get to heaven you will be placed in a corner as a pauper pensioner? Oh, no! you say, we shall leave our poverty when we get to glory. Some of our friends are rich, but we believe that we shall be saved, even as they.<\/p>\n 2. <\/strong>Others of you are poor in useful talent, You cannot preach, or conduct a prayer meeting, etc. Well, do you expect that the Lord Jesus will give you a second-hand robe to wear at His wedding feast, and serve you from cold and inferior dishes? Oh, no! Some of our brethren have great talents, and we are glad that they have; but we believe that we shall be saved, even as they.<\/p>\n 3. <\/strong>Most likely there is some doubting brother here–Mr. Much-afraid, or Mr. Little-faith; but, how is your heart? Do you believe that you will be put off with a second-rate salvation–will be admitted by the back door into heaven? Oh, no! say you; I am the weakest lamb in Jesus fold; but I believe that I shall be saved, even as they who are the strongest in grace.<\/p>\n 4. <\/strong>I will suppose that there has been a work of grace in a prison. There are half a dozen villains there, but the grace of God has made new men of them; and, if they understood the text, as they looked across the room and saw half a dozen apostles, they might say, We believe that through the grace of our Lord Jesus Christ we shall be saved, even as those apostles are.<\/p>\n 5. <\/strong>I will select the three Marys whom Jesus loved and who loved Jesus. These holy women, we believe, will be saved. But I will suppose that I go to one of our Refuges, and there are three girls there who were once of evil fame: the grace of God has met with them. These three might say, humbly, but positively, We believe that through the grace of our Lord Jesus Christ we three reclaimed harlots shall be saved, even as they. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n Common salvation<\/strong><\/p>\n 1. <\/strong>The Scriptural statements of mans guilt and danger.<\/p>\n 2. <\/strong>Observation and experience verify the Word.<\/p>\n 3. <\/strong>The individual involvement in guilt and danger.<\/p>\n 4. <\/strong>The necessary elements of salvation. Freedom from debasement, defilement, fear of death and judgment and what lies beyond. The bestowment of life, immortality, heaven.<\/p>\n 1. <\/strong>The Incarnation was for the purpose of securing human salvation. Determined in the councils of the Father; types prefigured it; prophecy proclaimed its approach until the fulness of the time came. The necessary proofs of His appointment were the voice from heaven, miracles, witness of Scripture to His character and mission.<\/p>\n 2. <\/strong>The manner in which He met the requisite conditions of human salvation. He was a great teacher, but He was more at the last supper, in the garden, on Calvary. There salvation effected. The fire fell and consumed the sacrifice which must otherwise have consumed the world.<\/p>\n 3. <\/strong>Christs sufferings were propitiatory, and formed part of a plan essential to the manifestation of the Divine mercy. Apart from Christs atonement there is no salvation.<\/p>\n 4. <\/strong>The Saviour rose from the dead, ascended into heaven, and presents there the memorials of His sacrifice.<\/p>\n 5. <\/strong>The principle upon which this salvation is bestowed. Through grace, unmerited mercy. Penance and merit are excluded.<\/p>\n 1. <\/strong>This salvation is available wherever the sovereignty of God applies it.<\/p>\n (1)<\/strong> This is true of the various nations. Of all to whom it has been sent we can say we shall be saved even as they.<\/p>\n (2)<\/strong> This is true of all the varieties and degrees of crime.<\/p>\n (3)<\/strong> This salvation binds its recipients in perfect union, Neither Jew nor Greek. (James Parsons.<\/em>)<\/p>\n Verse 11<\/span>. Through the grace of the Lord Jesus Christ we shall be<\/B><\/I> <\/B>saved<\/B><\/I>] This seems to be an answer to an objection, “Has not God designed to save us<\/I>, the Jews, by an observance<\/I> of the law<\/I>; and them<\/I>, the Gentiles, by the faith<\/I> of the Gospel<\/I>?” No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ; and this is the way in which the Gentiles in question have been saved. There is but one way of salvation for Jews and Gentiles, the grace, mercy, or favour coming by and through the Lord Jesus, the Christ; this is now fully opened to the Gentiles; and we believe we shall be saved in the same way.<\/P> <\/p>\n The grace of the Lord Jesus Christ; all saving grace may be well so called, it being purchased only by Christ, and bestowed upon us from the Father through Christ. <\/P> Even as they; the Jews their fathers; these were saved through the grace of the Messiah which was to come; and the apostle urges this (against the imposing of the law) to the Jews, because neither their ancestors nor themselves could be justified by the law, but only by grace. <\/P> <\/p>\n 11. through the grace of the LordJesus<\/B>that is, by that only. <\/P> we shall be saved, even asthey<\/B>circumcision in our case being no advantage, and in theircase uncircumcision no loss; but grace<\/I> doing all for both, andthe same for each.<\/P><\/p>\n But we believe<\/strong>,…. Who are circumcised; the Arabic version adds, “and are sure”; for what follows is a sure and certain article of faith:<\/p>\n that through the grace of the Lord Jesus Christ<\/strong>; not through circumcision, or by any works of the law, moral or ceremonial; but through the grace of Christ undertaking for them, assuming their nature, and dying in their room and stead; through his redeeming, justifying, and pardoning grace: salvation is by Christ; Jehovah the Father appointed him to be his salvation; he sent him, and he came to save sinners; and he has obtained salvation for them; and it is in him, and in no other: and this salvation is by “the grace” of Christ; it was grace moved him to engage in this work before the world began; it was good will to men that caused him to come down from heaven, and appear on earth in the form of a servant; it was pure love that influenced him to lay down his life for them; through the grace in his heart he did all this for them; and it is the fulness of grace in his hands, out of which they receive abundance, whereby they are entitled to, and are made meet for eternal glory:<\/p>\n we shall be saved, even as they<\/strong>; either as the disciples, the Gentile converts, who without circumcision, and the works of the law, were saved by the pure grace and love of Christ, in dying for them, and on which they alone depended for salvation; or else as the Jewish fathers were, for they were justified, pardoned, accepted, and saved in the same way, as the saints under the New Testament are: they could not keep the law perfectly, nor was there then, nor now, salvation by it, only by the grace of Christ; and in that way, and that only, Old and New Testament believers, Jews and Gentiles, whether circumcised or uncircumcised, are saved. The Gentiles were not saved by the light of nature, nor the Jews by the law of Moses; the one were not lost for want of circumcision, nor the other saved by it; the only way of salvation to both, and under all dispensations, is the Lord Jesus Christ; through whose sacrifice sin is atoned for, through whose blood it is pardoned, through whose righteousness men are justified before God, and are accepted with him; and through whom saints have communion with God; and by whom, and whose grace, and not by their own works, they shall be saved with an everlasting salvation, from sin, law, death, hell, and damnation: and the salvation of one and of another, even of all that are saved, Jews or Gentiles, is by grace; no one is deserving of it; they have all sinned, and come short of the glory of God; have done that which is abominable, and they themselves are abominable in the sight of God; they have destroyed, and cannot help themselves; nor have they anyone good thing but what they have received from the Lord, and therefore ought to ascribe all to his grace; it is by that they are what they are, have what they have, and do what they do. Salvation, in all its parts and branches, is owing to grace; and so it is with respect to all persons that are saved; some are not saved by their works, and others by the grace of Christ, but they are all saved by grace; and none have any room to boast of themselves against others.<\/p>\n That we shall be saved <\/B> (<\/SPAN><\/span>). First aorist passive infinitive in indirect discourse after <\/SPAN><\/span>. More exactly, “We believe that we are saved through the grace of the Lord Jesus in like manner as they also.” This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance. <\/P> <\/p>\n <\/strong><\/p>\n 1) “But we believe,”<\/strong> (alla pisteuomen) “But (in contrast with and different from that law-kind of yoke) we believe or trust,” in contrast with what the Pharisees taught, these apostles of Jesus Christ, mature ordained brethren of the church called elders, and the church believed, as follows:<\/p>\n 2) “That through the grace of the Lord Jesus Christ,”<\/strong> (dia tes charitos tou kuriou lesou) “That thru media of the grace of the Lord Jesus Christ,” thru looking to, trusting in, committing ourselves to the grace or goodness of Jesus Christ, Isa 45:22<\/span>; Pro 3:5-6<\/span>; Joh 1:11-12<\/span>; Joh 1:16-17<\/span>; Eph 2:8-9<\/span>; Thru this grace men are “justified freely,” not thru obedience to. the oppressing yoke of Moses’ law, including circumcision, See? Rom 3:24<\/span>.<\/p>\n 3) “We shall be saved,”<\/strong> (sothenai) “We shall be, are to be, (exist) as saved,” or delivered thru His sustaining and growing grace, His undeserved and unmerited favor, Tit 3:5<\/span>; 2Pe 3:18<\/span>; Rom 5:15-17<\/span>; Tit 2:11<\/span><\/p>\n 4) “Even as they.”<\/strong> (kath hon tropon kakeinoi) “Just as, or in the same way as, those (our fathers) also were saved,” Act 10:43<\/span>. In ancient times, Old Testament times, men were saved by grace, thru faith in the coming Messiah or savior, just as men are today saved by grace, thru faith in the Savior or redeemer who has come. There has never been but one way of salvation or redemption; that is, has always been, and always will be by grace, thru faith in the Son of God, Jesus Christ. All who receive Him are saved, all who reject Him are lost, shall be damned, Joh 6:37<\/span>; Joh 3:18<\/span>; Isa 45:22<\/span>; Isa 55:6-7<\/span>; Joh 8:24<\/span>; Joh 14:6<\/span>; Act 4:12<\/span>; Rom 1:16<\/span>; Rom 10:9-10<\/span>.<\/p>\n − <\/p>\n 11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope − (116) in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, “He which doth these things shall live in them;” the other is, “Cursed is every one which doth not continue in all the commandments.” Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter’s reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law. Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us. − (117) − <\/p>\n Wherefore, those must needs depart from the righteousness of the law, whosoever desire to find life in Christ; for this contrariety appertaineth not unto doctrine, but unto the cause of justification. − <\/p>\n Whereby is also refuted their surmise, − (118) who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth us strength to fulfill the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfill the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge, − (119) and which cannot be pleased nor entreated, a merciful Father. I confess, indeed, that we be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter’s contrariety [antithesis] shall fall to the ground, or else be dissolved. − <\/p>\n Even as they. Peter doth testify in this place, that though the servitude of the law were laid upon the fathers as touching the external shoe, yet were their consciences free and quit; whereby is put away that absurdity, which might otherwise have troubled godly minds not a little. For, seeing that the covenant of life is eternal, and the same which God made with his servants from the beginning until the end of the world, it were an absurd thing, and intolerable, that any other way to obtain salvation should be taught at this day than that which the fathers had in times past. Therefore, Peter affirmeth that we agree very well with the fathers, because they no less than we reposed hope of salvation in the grace of Christ; and so, reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Jews the stumbling-block which they reigned to themselves by reason of the discord. − <\/p>\n Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attain unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. Therefore, this place agreeth with that saying of the apostle, − <\/p>\n “<\/p>\n Christ yesterday, and today, and for ever,” − ( Heb 13:8<\/span>.) <\/p>\n (116) − <\/p>\n “<\/p>\n Spem salutis,” hope of salvation. <\/p>\n (117) − <\/p>\n “<\/p>\n Fucum faceret,” should make a gloss. <\/p>\n (118) − <\/p>\n “<\/p>\n Commentum,” fiction. <\/p>\n (119) − <\/p>\n “<\/p>\n Vel severo et implacabili judice,” or a severe and implacable judge. <\/p>\n (11) We believe that through the grace . . .<\/strong>This comes, in what we may well regard as a summary of St. Peters speech, as the closing argument. The Pharisee might regard the Law as binding, but even he, if he believed in Christ, was compelled to confess that his hope of salvation was found in the work of Christ as the Saviour; and if so, then, as regards that hope, Jew and Gentile were on the same level, and the judgment that men could not be saved without the Law was but the inconsistency of an intolerant dogmatism, insisting on imposing that which was acknowledged to be profitless. It may be noted that this is the last appearance of St. Peter in the Acts, which from this period turns exclusively upon the work of St. Paul. For the subsequent history of the former, see Introduction<\/em> to the Epistles of St. Peter.<\/p>\n 11<\/strong>. <\/strong> Grace saved<\/strong> Peter here goes the full length of the Pauline doctrine salvation by grace of Christ to Jew and Gentile alike. If the twelve apostles were formally apostles of but the twelve tribes, why should there not be at least one thirteenth apostle for all the outside Gentile world? <\/em> And since that Gentile world was far larger than the twelve tribes, why not its thirteenth apostle be mightier than all the twelve?<\/p>\n “But we believe that we shall be saved through the grace of the Lord Jesus, in the same way as they.”<\/p>\n Whereas the truth as they now saw it in Jesus was that neither they nor the Gentiles would be saved by keeping the burden of the whole Law. Indeed as believing Christian Jews they believed that their salvation had come to them, and would one day in its full finality come to them, not through their Law-keeping but through the totally unmerited favour of the Lord, of Jesus. And they believed that the same would be true of believing Gentiles.<\/p>\n Indeed was that not what coming to Christ had meant for them all? They had come to Him because of their own shortcomings. They had come because they had ‘repented’, because they had had a change of mind and heart about their sins and had wanted to be rid of them. They had come precisely because of their failure to ‘keep the Law’. And it was in Him, and through His grace, His unmerited lovingkindness and mercy, that they had received forgiveness for all their sins. That was how they had been made right with God. It was not through anything that they had done, but wholly through Him. How then could anything extra be asked of the Gentiles?<\/p>\n Thus Peter makes clear that, while he is content that Christian Jews still carry out the customs of their forefathers, he does not want them to see them as contributing towards their salvation. For all, whether Jewish Christian or Gentile Christian, their dependence is to be totally on ‘the grace of the Lord Jesus’ which has provided the means of salvation through His cross, a salvation which is enjoyed by faith. To take any other attitude is to ‘fall away from grace’ (Gal 5:4<\/span>).<\/p>\n Act 15:11<\/span><\/em><\/strong>. <\/strong>Saved even as they.<\/em><\/strong><\/strong> After the same manner as they.<\/em> <\/p>\n Act 15:11<\/span> . ] A triumphant contrast to the immediately preceding . .<\/p>\n . . . .] Comp. Rom 5:15<\/span> ; Rom 1:7 ; 1Co 1:3<\/span> ; 2Co 1:2 ; 2Co 13:13<\/span> ; Eph 1:2<\/span> ; Phi 1:2<\/span> ; 2Th 1:2<\/span> . Not elsewhere used by Peter. In triumphant contrast to the yoke of the law, it is here placed first.<\/p>\n ] sc<\/em> . . . The are the Gentile-Christians<\/em> , to whom the whole debate relates. Others (Calvin, Calovius, Wolf, and many older commentators, following Augustine, against Pelagius<\/em> ) make it apply to . Incorrectly, as the salvation of the Jewish fathers ( servati fuerunt<\/em> is supplied) is quite alien from the question concerning the of the Gentile-Christians here. But the complete equalization of both parties is most fitly brought out at the close; after its having been previously said, they as well as we<\/em> , it is now said, we as well as they<\/em> . Thus the equalizing is formally complete<\/em> .<\/p>\n That Peter in the doctrine of the righteousness of faith was actually as accordant with Paul<\/em> as he here expresses himself, is (in opposition to Baur, Schwegler, Hilgenfeld, and Zeller) to be inferred even from Gal 2:15<\/span> ff., where Paul acknowledges his and Peter’s<\/em> common conviction, after he had upbraided the latter (Act 15:14<\/span> ) for the inconsistency<\/em> of his conduct at Antioch. Comp. on Gal. l.c.;<\/em> also Baumgarten, p. 430 f.; Lekebusch, p. 300 ff.<\/p>\n 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. That through the grace<\/strong> ] We sail to heaven all upon one bottom; we climb up all by one ladder. If any conceit another way, he must erect a ladder and go up alone: he shall (as Aristotle somewhere saith) , plunge himself into remediless misery. <\/p>\n 11<\/strong> . Seeing that we all in common<\/em> believe that the grace of Christ is the sufficient, and only cause of our salvation, it can neither be reasonable nor according to God’s will, to fetter that grace with superfluous and vexatious conditions. See nearly the same argument retorted on Peter himself, Gal 2:14<\/span> ff.<\/p>\n <\/strong> are the Gentile Christians<\/em> , not our fathers; their<\/em> ground of trust is the same as ours: ours<\/em> , no more than theirs.<\/p>\n Act 15:11<\/span> . .: twice in his First Epistle St. Peter speaks of the grace of God, of the God of all grace; so also of the grace prophesied beforehand, of the grace brought to them, cf.<\/em> also Act 3:7<\/span> and 2Pe 3:18<\/span> . The exact phrase here is not found elsewhere in St. Peter, although common in St. Paul, but see Plumptre ( Cambridge Bible<\/em> ) on 1Pe 5:12<\/span> . In R.V. is joined more clearly with than in A.V. , i.e.<\/em> , the Gentile Christians, not (as St.Aug [283] and Calvin). For points of likeness between these, the last words of St. Peter in Acts, and his previous utterances, with characteristic idioms and expressions, see Alford on Act 15:7<\/span> ff, cf.<\/em> Schmid, Bibl. Theol. des N. T.<\/em> , p. 427.<\/p>\n [283]Aug. Augustine.<\/p>\n believe. App-150. <\/p>\n grace. App-184. <\/p>\n Jesus Christ. App-98. but texts omit “Christ”. <\/p>\n even as they = according to (Greek. kata. App-104.) the manner in which they also (will be). These are the last words of Peter recorded in the Acts. See his own argument turned against himself in Gal 1:2, Gal 1:14-21. <\/p>\n 11. Seeing that we all in common believe that the grace of Christ is the sufficient, and only cause of our salvation, it can neither be reasonable nor according to Gods will, to fetter that grace with superfluous and vexatious conditions. See nearly the same argument retorted on Peter himself, Gal 2:14 ff.<\/p>\n are the Gentile Christians, not our fathers;-their ground of trust is the same as ours: ours, no more than theirs.<\/p>\n Act 15:11. , the Lord Jesus) There is not added, , our: because in this solemn place there is signified THE Lord of all.-, we believe) we believe that we are saved; or rather, we believe, in order that we may be saved; by faith we strive to attain salvation.-, to be saved) Salvation was the question at issue: Act 15:1.-, even they) viz. those of whom Act 15:7 speaks. For the antecedent is in Act 15:7-9, the consequent in Act 15:10-11. And , they, is used on account of the time being somewhat far back (remote, ), Act 15:7. The fathers, who were not even themselves able to bear the yoke, by parity of reasoning are comprehended under the verb , we believe, as they were under the verb , Neither our fathers nor we were able, Act 15:10; and therefore their case is brought under the same category of grace, as opposed to the yoke. Peter thus reasons: The disciples now present are saved in the same way as the Gentiles were formerly saved at Csarea. The argument formerly proceeded (was inferred consequentially) from the Jews to the Gentiles; ch. Act 10:47, Act 11:15; Act 11:17; Gal 2:15-16; and now the same argument (inference) is brought forward (deduced) from the Gentiles, who were first converted, to the rest of the Gentiles. James, in Act 15:14, repeats this, which is the sum of Peters sentiment.<\/p>\n 43. “WE BELIEVE” <\/p>\n Act 15:11<\/p>\n Peter was an apostle of Christ. The words he spoke at the Jerusalem conference, like those which he wrote in his epistles, were inspired by God the Holy Spirit (Act 15:28). The words of this eleventh verse, being inspired of God, are recorded for our learning and admonition. The apostle stood and said, “We believe.” He spoke with bold, unbending, unyielding, uncompromising dogmatism. Speaking as an apostle of Christ, Peter was not speaking for himself alone, but for all the apostles, all the church of God, all true gospel preachers, and all true christians. When he said, “We believe,” he was saying, “This is the truth of God. It must be believed by all. Anything contrary to this is heresy, damnable and destructive to men’s souls. This is what all true christians believe. Those who do not believe and teach this are not christians.” This then is the doctrine of God – “We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.” With regard to this gospel doctrine of salvation by grace alone we must be perfectly clear in our understanding, unhesitating in our witness, and intolerant of any deviation from the message of God’s pure, free, sovereign, effectual grace in Christ.<\/p>\n THIS IS AN APOSTOLIC CONFESSION OF FAITH. Concerning less important issues God’s saints may and do differ and yet remain in essential harmony and fellowship. No one has a perfect knowledge of divine truth. But the gospel doctrine of salvation by grace alone is vital. With regard to this vital issue the doctrine of the church is stated plainly. “We believe that we shall be saved by the grace of the Lord Jesus Christ, even as they.” All who deviate from this deviate from the doctrine of the apostles and deviate from Christ himself!<\/p>\n THE APOSTLES OF CHRIST OBVIOUSLY DID NOT BELIEVE MUCH OF WHAT IS TAUGHT TODAY ABOUT THE WAY OF SALVATION. Peter’s statement is complete. It includes all that is vital to the souls of men. But some things are obviously and deliberately omitted.<\/p>\n There is no mention of any religious ritual or ceremony. The two ordinances which Christ left us, baptism and the Lord’s Supper, are important aspects of worship and obedience. Believer’s baptism is the believer’s public confession of faith in and allegiance to Christ (Rom 6:4-6). The Lord’s Supper is the church’s celebration of redemption by Christ, a symbolic picture of the gospel, and a visible reminder of our Savior’s glorious person and work (1Co 11:24-26). No mention is made of personal obedience to the law of God. That was the issue at the Jerusalem conference. Surely, if obedience to the law had any bearing upon salvation, sanctification, or our relationship to God, Peter would have mentioned it here. But we are not under the law and must never attempt to put any believer under the yoke of bondage (Act 15:10). There is no mention of personal righteousness. The creed of the world is, “Do the best you can and God will accept you.” To deny that creed is treason against human pride. Every child of Adam is born a Pharisee. Self-righteousness is bred in us. It will manifest itself in time. But those who promote self-righteousness are treasonous toward God.<\/p>\n “Perish all thoughts of human pride, let God alone be magnified!” And no mention is made of man’s freewill. It is true that all believers choose Christ, trust Christ, and come to Christ. But it is heretical to assert that man’s freewill is the cause of God’s saving grace (Joh 1:11-13; Rom 9:15-18; 2Ti 1:9).<\/p>\n PETER’S DOCTRINE IS THE DOCTRINE OF GRACE. He tells us that salvation is from beginning to end, all of grace. This is the doctrine of Christ and his apostles. This is the doctrine of the Bible. Any denial of the doctrine of salvation by grace alone is a denial of the gospel of Christ. All attempts to mix grace and works is antichrist. Seven things are implied and taught in Peter’s words.<\/p>\n 1. THE SOVEREIGNTY OF GOD’S GRACE – He tells us that saving grace belongs to the Lord Jesus Christ. He gives it to whom he will (Joh 5:21; Joh 17:2).<\/p>\n 2. THE TOTAL DEPRAVITY OF MAN- When Peter speaks of people being “saved”, the implication is that they do not have the ability to save themselves (Rom 5:12; Eph 2:1-3).<\/p>\n 3. GOD’S UNCONDITIONAL ELECTION – It is true, Peter does not mention the word election in this passage. But it must be remembered that his mind had not been corrupted by freewill, works religion. To Peter and the rest of the apostles the word “grace” always included election. They understood that the grace of God is eternal, unmerited, and immutable (1Pe 1:2-5).<\/p>\n 4. CHRIST’S LIMITED ATONEMENT – When Peter speaks of “grace”, he is referring to that grace which comes flowing to sinners from the wounds of the crucified Christ, that grace which was effectually obtained for God’s elect when Christ died as their Substitute and obtained eternal salvation for them (Heb 9:12; 1Pe 1:18-21; 1Pe 2:24). There are two points about the redemptive work of Christ upon which we must be clear. First, redemption was obtained for a particular people (Isa 53:8; Joh 10:11; Joh 10:15; Joh 10:26). Second, it was effectually accomplished when Christ died (Heb 9:10; Isa 53:10-12). Anyone who fails to see the fulness and efficacy of Christ’s redemptive work cannot see any other gospel truth clearly.<\/p>\n 5. GOD’S IRRESISTIBLE GRACE – Peter said, “We shall be saved.” He does not speak of God’s saving grace as a possibility, but as a matter of certainty. Salvation is not something God hopes to do. It is something God does (Psa 65:4; Psa 110:3).<\/p>\n 6. THE FINAL PERSEVERANCE OF THE SAINTS – Peter was not in a fog about what he believed. He knew that salvation is God’s work. He knew that it was forever (Ecc 3:14). He knew that God’s promise (Joh 10:27-29), his power (1Pe 1:5), and his immutability (Mal 3:6) demand the absolute, infallible, eternal security of his elect.<\/p>\n 7. THE EQUALITY OF ALL BELIEVERS – When Peter said, “We shall be saved by the grace of the Lord Jesus Christ, even as they,” he seems to imply that the Jewish believers have no preference over the Gentile believers. In Christ all are one! All are saved by grace alone (Col 3:11).<\/p>\n THIS IS THE CONFESSION OF EVERY TRUE BELIEVER. All who are saved are saved by grace alone and gladly acknowledge it (1Co 15:10). Self-righteous moralists, religious ritualists, and profligate sinners must all be saved the same way. Grace is unconditional! It is not attracted by good works, and it is not repelled by the lack of good works. Grace washes all believers in the blood of Christ, robes all in the righteousness of Christ, and makes all accepted in Christ. Some are more gifted than others, but none are more accepted. Some are more faithful than others, but none are more favored. Some are more confident than others, but none are more beloved, and none are more secure. This is our doctrine – “WE BELIEVE THAT THROUGH THE GRACE OF THE LORD JESUS CHRIST WE SHALL BE SAVED, EVEN AS THEY.”<\/p>\n that: Rom 3:24, Rom 5:20, Rom 5:21, Rom 6:23, 1Co 16:23, 2Co 8:9, 2Co 13:14, Gal 1:6, Gal 2:16, Eph 1:6, Eph 1:7, Eph 2:7-9, Tit 2:11, Tit 3:4-7, Rev 5:9 <\/p>\n Reciprocal: Act 16:31 – Believe Rom 3:21 – righteousness 2Co 4:13 – the same Gal 2:14 – why Eph 2:5 – grace ye Eph 4:4 – as 2Th 2:16 – through 1Ti 1:14 – the grace<\/p>\n 1<\/p>\n Act 15:11. Instead of that formal, severe yoke of the law, Peter declared that he and the Gentiles could be saved by the grace of God through Christ.<\/p>\n Act 15:11. But we believe that, through the grace of our Lord Jesus Christ, we shall be saved, even as they. The believing Jew, who has tried to keep the law and failed, will be saved like the Gentile through the power of the blood of Jesus. Their ground of trust is the same as ours, ours as theirs (Alford; and see Gal 2:15 and following verses, where this train of thought is more fully carried out by St. Paul).<\/p>\n See notes on verse 7<\/p>\n Verse 11 <\/p>\n Through the grace, &c.; and not by our Jewish ceremonies.<\/p>\n By referring to the Jews being saved in the same manner as the Gentiles, instead of vise versa, Peter repudiated any thought of Jewish superiority. Clearly he had recovered from his temporary lapse at Syrian Antioch (Gal 2:11-14). Salvation is by grace (Act 15:11) through faith (Act 15:9) plus nothing.<\/p>\n But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 11. But ] Translation fails to give the force of this conjunction. It implies an exhortation for which the remainder of the verse states the reason. But cease now from such a course, for we believe, … Continue reading “Exegetical and Hermeneutical Commentary of Acts 15:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27412","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27412","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27412"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27412\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27412"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27412"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27412"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Of penitence, which rests on a clear consciousness of sin.<\/p>\n
II. <\/strong>Of humility, which attests the demerits of good works.<\/p>\n
III. <\/strong>Of faith, which has recognised the riches of Gods love in Christ.<\/p>\n
IV. <\/strong>Of joy, which is founded on the peace of a pardoned heart. (Leonhardi and Spiegelhauer.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The peculiar blessing of the gospel. Salvation. This implies a bondage, in which the whole human race is involved. Not content with its sway in this world, sin pursues the sinner even beyond the grave. All have sinned, and come short of the glory of God. In the midst of this universal corruption,–the voice of the Eternal, re-echoed by the sinners conscience, rolls–The soul that sinneth it shall die. Cursed is everyone that continueth not in all things that are written in the book of the law to do them. Is not this a yoke from which deliverance is essential? Yes! and from this the gospel proclaims deliverance: Christ has redeemed us from the curse of the law, being made a curse for us; and His disciples are emancipated, not only from the guilt, but also from the power of sin.<\/p>\n
II. <\/strong>The channel through which this blessing is conveyed. Through the grace of our Lord Jesus Christ. Salvation is not the reward of merit, but the gift of grace; not the purchase of mans desert, but the unearned bounty of Gods free favour. As it is freely offered, so must it be freely accepted. No unbelieving doubts and hesitation on account of the magnitude of the gift and our own unworthiness to receive it; no Pharisaical standing-out upon conditions which, if required, could never be fulfilled; but a humbling sense of our own unworthiness, coupled with a grateful sense of Gods undeserved mercy. Free grace shines conspicuous throughout the whole plan of mans salvation. It was grace that planned the remedy ere yet the disease was felt; it is grace that renders that remedy effectual. The Church was hewn out by grace, and by grace all its members are, as lively stones, built into a spiritual temple; and when the whole edifice shall be perfected, the Headstone thereof shall be brought forth with shoutings, crying Grace! grace! unto it. Unhumbled men will doubtless be offended at this, and rejecting salvation as a gift, will endeavour to earn it as a reward by seeking to establish some distinction between themselves and more vulgar sinners; but this is all labour in vain. It has pleased God to pronounce, on the one hand, that by the deeds of the law there shall no flesh be justified in His sight; and on the other, that man is saved by grace through faith. Salvation through the grace of the Lord Jesus Christ is the only salvation recognised in the Bible; the only salvation that will either exalt the holiness, vindicate the justice, and magnify the mercy of God, or speak peace to the sinners conscience and assure him of acceptance with God. Such, then, is the peculiar blessing of the gospel. A salvation altogether of grace, decreed by the grace of God the Father, wrought out by the grace of God the Son, and applied and rendered effectual by the grace of God the Holy Ghost.<\/p>\n
III. <\/strong>The extent to which this blessed salvation reaches. We shall be saved, even as they. There is no longer any distinction between Jew and Gentile; but the same Lord over all is rich unto all that call upon Him. Our commission, as ministers of the gospel, is as extensive as the globe on which we live. And this is true also of the various degrees of affliction and of crime. (W. Le Poer Trench, B. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>An apostolical confession of faith. We believe. We will call it the Apostles Creed, and it has quite as clear a right to that title as that which goes by the name.<\/p>\n
II. <\/strong>The converted moral mans statement. A company of Jews have assembled to discuss a certain matter, and some of them say, Well, perhaps these Gentile dogs may be saved; yes, Christ told us to go and preach the gospel to every creature; therefore, no doubt, He must have included them–we do not like them, though, and must keep them as much under our rules and regulations as we can; we must compel them to be circumcised. Now, you expect to hear Peter say, Why, these Gentile dogs as you call them, can be saved, even as you. No; he turns the tables, and says, We believe that you <\/em>may be saved, even as they. It was just as if you should say, We believe that a drunkard, etc., may be saved, and I respond, You may be saved even as these. What a rebuke that would be! This is precisely what Peter meant.<\/p>\n
III. <\/strong>The confession of the great outward sinner when converted. Now, I will speak for you. We shall be saved, even as the best are saved.<\/p>\n
I. <\/strong>An anticipation of an invaluable blessing. Salvation implying deliverance from spiritual danger, the enjoyment of spiritual good, the attainment of heaven. Mans state rendered redemptive interference necessary. Law was followed by rebellion: rebellion involves penal consequences.<\/p>\n
II. <\/strong>The method by which this blessing is to be secured.<\/p>\n
III. <\/strong>The types which will be followed in the bestowment of salvation and the extent to which it shall be carried. Saved even as they. The mistake of Jewish converts that they had some advantage. Their attempt to impose circumcision.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"