Acts 15:11

Act_15:11

We believe that through the grace of the Lord Jesus Christ we shall be saved.

The Christians creed

A confession--

I. Of penitence, which rests on a clear consciousness of sin.

II. Of humility, which attests the demerits of good works.

III. Of faith, which has recognised the riches of Gods love in Christ.

IV. Of joy, which is founded on the peace of a pardoned heart. (Leonhardi and Spiegelhauer.)

Salvation by grace

Consider--

I. 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.

II. 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.

III. 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.)

Grace--the one way of salvation

Consider the text as--

I. 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.

1. The apostle did not believe in--

(1) 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.

(2) 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.

(3) 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.

2. Take this creed to pieces. It implies the doctrine of--

(1) Human ruin. Peter saw this most clearly, or he would not have been so explicit upon mans salvation.

(2) 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?

II. 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 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.

1. 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.

2. 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.

III. 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.

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.)

Common salvation

I. 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.

1. The Scriptural statements of mans guilt and danger.

2. Observation and experience verify the Word.

3. The individual involvement in guilt and danger.

4. The necessary elements of salvation. Freedom from debasement, defilement, fear of death and judgment and what lies beyond. The bestowment of life, immortality, heaven.

II. The method by which this blessing is to be secured.

1. 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.

2. 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.

3. 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.

4. The Saviour rose from the dead, ascended into heaven, and presents there the memorials of His sacrifice.

5. The principle upon which this salvation is bestowed. Through grace, unmerited mercy. Penance and merit are excluded.

III. 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.

1. This salvation is available wherever the sovereignty of God applies it.

(1) 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.

(2) This is true of all the varieties and degrees of crime.

(3) This salvation binds its recipients in perfect union, Neither Jew nor Greek. (James Parsons.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 15:11. Κυρίου Ἰησοῦ, the Lord Jesus) There is not added, ἡμῶν, our: because in this solemn place there is signified THE Lord of all.—πιστεύομεν, 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.—σωθῆναι, to be saved) Salvation was the question at issue: Act 15:1.—κἀκεῖνοι, 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 ἐκεῖνοι, they, is used on account of the time being somewhat far back (remote, ἀρχαίων ἀφʼ ἡμερῶν), Act 15:7. The fathers, who were not even themselves able to bear the yoke, by parity of reasoning are comprehended under the verb πιστεὐομεν, we believe, as they were under the verb ἰσχύσαμεν, “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 Cæsarea. 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 Peter’s sentiment.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_15:11. ʼΑλλά] A triumphant contrast to the immediately preceding ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσ. βαστ.

διὰ τῆς χάρ. τ. κυρ. Ἰ.] Comp. Rom_5:15; Rom_1:7; 1Co_1:3; 2Co_1:2; 2Co_13:13; Eph_1:2; Php_1:2; 2Th_1:2. Not elsewhere used by Peter. In triumphant contrast to the yoke of the law, it is here placed first.

καθʼ ὃν τρόπον κἀκεῖνοι] sc. πιστεύουσι σωθῆναι διὰ τῆς χάριτος τοῦ κυρ. Ἰησοῦ. The ἐκεῖνοι are the Gentile-Christians, to whom the whole debate relates. Others (Calvin, Calovius, Wolf, and many older commentators, following Augustine, against Pelagius) make it apply to πατέρες ἡμῶν. Incorrectly, as the salvation of the Jewish fathers (servati fuerunt is supplied) is quite alien from the question concerning the σωτηρία 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, it is now said, we as well as they. Thus the equalizing is formally complete.

That Peter in the doctrine of the righteousness of faith was actually as accordant with Paul as he here expresses himself, is (in opposition to Baur, Schwegler, Hilgenfeld, and Zeller) to be inferred even from Gal_2:15 ff., where Paul acknowledges his and Peters common conviction, after he had upbraided the latter (Act_15:14) for the inconsistency of his conduct at Antioch. Comp. on Gal. l.c.; also Baumgarten, p. 430 f.; Lekebusch, p. 300 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 15:11 . διὰ τῆς χ .: 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. also Act 3:7 and 2Pe 3:18 . The exact phrase here is not found elsewhere in St. Peter, although common in St. Paul, but see Plumptre ( Cambridge Bible ) on 1Pe 5:12 . In R.V. σωθῆναι is joined more clearly with διά than in A.V. κἀκεῖνοι , i.e. , the Gentile Christians, not οἱ πατέρες (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 ff, cf. Schmid, Bibl. Theol. des N. T. , p. 427.

[283]Aug. Augustine.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

through the grace of the Lord Jesus--that is, by that only.

we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Through the grace of the Lord Jesus Christ we shall be saved] This seems to be an answer to an objection, "Has not God designed to save us, the Jews, by an observance of the law; and them, the Gentiles, by the faith of the Gospel?" 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope 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.

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.

Whereby is also refuted their surmise, 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, 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.

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.

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,

“Christ yesterday, and today, and for ever,” (Hebrews 13:8.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) We believe that through the grace . . .—This comes, in what we may well regard as a summary of St. Peter’s 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 to the Epistles of St. Peter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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, &c.

through the grace of the Lord Jesus] (The most ancient authorities omit Christ.) 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.

even as they] 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But we believe,.... Who are circumcised; the Arabic version adds, "and are sure"; for what follows is a sure and certain article of faith:

that through the grace of the Lord Jesus Christ; 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:

we shall be saved, even as they; 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

Ver. 11. That through the grace] 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) κακα εφ εαυτον ελκειν ως το κακιας νεφος, plunge himself into remediless misery.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But we believe - We apostles, who have been with them, and have seen the evidences of their acceptance with God.

Through the grace ... - By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews.

We shall be saved, even as they - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the historical sense he is speaking of the prosperity of the house of Juda, in the reign of Ezechias, or their return from captivity. But in this respect, it is certain that the prophecy never had its entire accomplishment. The passage in the text is cited from the Septuagint. The Hebrew is, "I will raise up the house of David...that it may possess all the nations," &c. Now it is true that the nations never were subject to the house of David, or known by the name of the people of God; but by their vocation to the gospel, as St. James explains it. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Grace… saved—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? And since that Gentile world was far larger than the twelve tribes, why not its thirteenth apostle be mightier than all the twelve?

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

We shall be saved through the grace, etc., for through the grace... we shall be saved, A.V.; Jesus for Jesus Christ, A.V. and T.R.; in like manner for even, A.V. "How full of power are these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here" (Chrysost., "Hem.," 32.).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Lord Jesus - He does not here say our Lord; because in this solemn place he means the Lord of all, we - Jews, shall be saved even as they - Gentiles, namely, through the grace of the Lord Jesus, not by our observance of the ceremonial law.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 7

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. Χριστοῦ omitted with אABEHLP. Vulg. has ‘Domini Jesu Christi.’

11. ἀλλά, but. There is much implied in this one word. The Apostle means ‘But all this has been changed by God’s new revelation of Himself, and we should cease this tempting of Him, for we believe (if we are truly in Christ) that salvation is for all men.’

διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ, through the grace of the Lord Jesus. A new and living way has been opened, and it is not in any conformity to the Jewish Law that we now look for salvation.

καθ’ ὃν τρόπον κἀκεῖνοι, even as they, i.e. even 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?

After this point 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. The collision between Paul and Peter at a later period in Antioch (Galatians 2) came about because the latter had forgotten for a time his own statement that ‘God is no respecter of persons.’ But like the παροξυσμός between Paul and Barnabas there was no rupture in the Church in consequence of the rebuke which St Paul administered to his fellow-apostle.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 God’s will, to fetter that grace with superfluous and vexatious conditions. See nearly the same argument retorted on Peter himself, Gal 2:14 ff.

κἀκεῖνοι are the Gentile Christians, not our fathers;—their ground of trust is the same as ours: ours, no more than theirs.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.