Acts 15:7

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.)

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

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.

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.

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

15:7-11 Peter, no doubt remembering his own experience in the household of Cornelius (ch 10), argued that God had already confirmed his acceptance of the Gentiles without circumcision by giving them the Holy Spirit. The undeserved grace of the Lord Jesus had been made available to all.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 15:7. Πολλῆς, much, great) For the most part, (often) after human party-discussion has preceded, the Divine decision follows. See Job.—ἀναστὰς, having risen up) to make a speech.—Πέτρος, Peter) This is the last mention of Peter in the Acts.—ἀρχαίων, ancient [“a good while ago”]) ch. 10.—ἐν.…) A most similar construction occurs, 1Ch 28:4-5, ἐξελέξατο ἐν ἐμοὶ—εἶναι βασιλέα—καὶ ἐν τοῖς υἱοῖς τοῦ πατρός μου ἐν ἐμοὶ ἠθέλησε τοῦ γένεσθαί με εἰς βασιλέα—καὶ ἀπὸ πάντων τῶν υἱῶν μου—ἐξελέξατο ἐν Σολομῶντι τῷ υἱῷ μου καθίσαι (αὐτὸν) ἐπὶ θρόνου, κ.τ.λ.: “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 ΣΠΟΥΔΆΖΩ has the Accusative with the Infinitive, 2Pe 1:15, ΣΠΟΥΔΆΣΩ—ἜΧΕΙΝ ὙΜᾶς—ΠΟΙΕῖΣΘΑΙ.—ἈΚΟῦΣΑΙ, 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.—τοῦ εὐαγγελίου, 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 ἐν ἡμὶν. But ABC Iren. 199, the oldest authorities, ἐν ὑμῖν.—E. and T.

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

Act_15:7. Πολλῆς δὲ συζητήσεως γενομένης] 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 πολλὴ συζήτησις may have occurred the demand for the circumcision of Titus, indirectly mentioned in Gal_2:3. See on Gal. l.c.

ἀφʼ ἡμερῶν ἀρχαίων] does not point to the conversion of Cornelius as to something long since antiquated and forgotten (Baur, I. p. 91, ed. 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.

ἐν ἡμῖν ἐξελέξατο κ.τ.λ.] He made choice for Himself among us, that by my mouth, etc. Hence ἐμέ is not to be supplied, as Olshausen, following older commentators, holds. Others (Grotius, Wolf, Bengel, Heinrichs, Rosenmüller, Kuinoel, and many others) unnecessarily take ἐν ἡμῖν for ἡμᾶς as a Hebraism in accordance with בָּחַר בְ (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 εὐαγγέλιον 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.

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 15:7 . ἀναστὰς , 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. ἀφʼ ἡμερῶν ἀρχαίων : “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 Zöckler, Page, Knabenbauer, in loco. Others take the words as referring to our Lord’s declaration to St. Peter as long ago as at Cæsarea 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 ἐν ἡμῖν with ἀρχ . 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, ἐξελέξατο , see on Act 1:2 . τοῦ εὐαγγ .: 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 εὐαγγελίζομαι , three times in the same Epistle.

[282] Corinth, Corinthian or Corinthians.

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

God himself in calling of the Gentiles which are uncircumcised, did teach that our salvation doth consist in faith without the worship appointed by the Law.

Word for word, of old time, that is, even from the first time that we were commanded to preach the Gospel, and straightways after that the holy Ghost came down upon us.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.

a good while ago--probably about fifteen years before this.

made choice . . . that the Gentiles by my mouth--(See on Act 11:21).

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 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] Αφ' ἡμερων αρχαιων, 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.

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

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. 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, 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. 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; 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, 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. 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, 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, but upon the integrity of men’s hearts, as it is written, (Jeremiah 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 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.

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.

(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. Paul’s 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.

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

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.

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.

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; Act 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.

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

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.

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.

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.

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

Former days. Literally, in the days of old; that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. (Witham) --- St. Peter at the head of the Council, spoke first; St. James as Bishop of Jerusalem, spoke next, and all, as St. Jerome says, came into the sentence of Peter. (Ep. lxxxix. ad. S. Aug. chap. 2.)

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).

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 Cornelius’s 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.

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

Questioning for disputing, A.V., as in ver. 2; brethren for men and brethren, A.V., as in Act_7:2, etc.; you for us, A.V. and T.R.; by my mouth the Gentiles for the Gentiles by my mouth, A.V. Questioning. It was a repetition of the same scene that took place at Antioch. Peter, etc. It seems to have been wise on Peter"s part to allow the meeting to exhaust itself by fruitless disputations before he rose to speak. His rising, with all the authority of his person and position, commanded immediate attention. A good while ago; literally, from ancient days, or still more exactly, from the days of the beginning of the gospel (hJmeraiai) days belonging to the beginning (ajrch) of the Church"s existence, and dating far back in Peter"s own apostolic life. Nothing can be more natural than this allusion to the conversion of Cornelius, and the gift of the Holy Ghost to the Gentile inmates of his house, as related in Act_10:44.

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

After much debate - It does not appear that this was among the apostles themselves. But if it had, if they themselves had debated at first, yet might their final decision be from an unerring direction. For how really soever they were inspired, we need not suppose their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each other. Peter rose up - This is the last time he is mentioned in the Acts.

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

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.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

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.

7–11. When there had been much disputing. One side insisted that the Gentiles must keep the law of Moses, the other that they were not under the Mosaic covenant at all. Peter rose up. Probably silent until this time. He arose to rehearse his own experiences which had given him new light. A good while ago. Nine or ten years before. For the account of Peter's conversion of the Gentiles, see chapters 10 and 11.

Put no difference between us and them. Accepted them just as he accepted us, and gave the Holy Spirit as a proof to us that he had accepted them. Purifying their hearts by faith. The Jews held that Gentiles were unclean, but Peter declared that faith, the true circumcision, that of the heart, not of the body, purified them into fitness for the ordinances of Christ. Observe Peter's doctrine: not circumcision of the flesh, but the faith that leads to obedience cleanses from uncleanness.

To put a yoke. To impose Jewish obligations on Gentile Christians. The law of Moses was a yoke that neither our fathers nor we were able to bear. So strict in its requirements that none could keep it perfectly.

Through the grace of the Lord. This is the hope of both Jew and Gentile, not obedience to the ceremonials of Moses.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Peter begins to speak to the apostles and elders who met to discuss whether Gentiles had to receive circumcision and keep the law. (See: Acts 15:5-6)

General Information:

The first word "them" refers to apostles and elders (Acts 15:6) and the other words "them" and "their" refer to the believing Gentiles.

General Information:

Here the word "you" is plural and refers to the apostles and elders present. (See: Forms of You)

General Information:

The word "he" refers to God.

General Information:

Here "us" is plural and refers to Peter, the apostles and elders, and all Jewish believers in general. (See: Inclusive "We")

Brothers

Peter is addressing all of the believers who were present.

by my mouth

Here "mouth" refers to Peter. AT: "from me" or "by me" (See: Synecdoche)

the Gentiles should hear

"the Gentiles would hear"

the word of the gospel

Here "word" stands for a message. AT: "the message about Jesus" (See: Metonymy)

who knows the heart

Here "heart" refers to the "minds" or "inner beings." AT: "who knows the people's minds" or "who knows what people think" (See: Metonymy)

witnesses to them

"witnesses to the Gentiles"

giving them the Holy Spirit

"causing the Holy Spirit to come upon them"

made no distinction

God did not treat Jewish believers different from Gentile believers.

making their hearts clean by faith

God's forgiving the Gentile believers' sins is spoken as though he literally cleaned their hearts. Here "heart" stands for the person's inner being. AT: "forgiving their sins because they believed in Jesus" (See: Metaphor and Metonymy)

translationWords

Peter

brother

God

Gentile

good news

believe

heart

testimony

Holy Spirit

faith

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. ἐν ὑμῖν ἐξελέξατο ὁ θεὸς with אABC. Vulg. has ‘Deus in nobis elegit.’

7. πολλῆς δὲ ζητήσεως κ.τ.λ., and when there had been much 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.’

ἀναστὰς Πέτρος εἶπεν, Peter rose up and said. It is to be noted that Paul and Barnabas leave arguments and reasons to be put forward by those who had laboured most among Jewish converts, and content themselves with a recital of what God had wrought through them in their journey among the Gentiles.

ἀφ’ ἡμερῶν ἀρχαίων. Literally ‘from early days.’ The A.V. ‘a good while ago’ is very idiomatic, and sufficiently close in sense. St Peter is alluding to the conversion of Cornelius (chap. 10), which probably took place some ten years before the meeting of this synod. That was at an early period of the Apostolic ministry, and the great and numerous events which had intervened made the time seem long ago.

ἐν ὑμῖν ἐξελέξατο ὁ θεός, God made choice among you. This, the reading of the oldest authorities, shews Peter as putting himself and his fellow Apostles on the same level with the whole Christian body which he is addressing. God might have chosen whom He would to receive the instruction of the sheet let down from heaven.

διὰ τοῦ στόματός μου, 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.

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.

7.] A promiscuous debate, not perhaps without some angry feeling, ensued on their first coming together,—and among the multitude, as is implied in ver. 12,—man disputing with man.

Πέτρος] 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.

ὑμεῖς ἐπίστ.] In Peter’s speeches in ch. 10, this phrase occurs at the beginning of a sentence, ver. 28, and ὑμεῖς οἴδατε, ver. 37: and we have traces of the same way of expressing the personal pronoun in his speeches, ch. 2:15; 3:14, 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.

ἀφʼ ἡμ. ἀρχ.] 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:—ἐξελέξ. with inf.,—διὰ τ. στόμ.,—καρδιογν. (most probably);—or characteristic of him, πειράζ. τ. θεόν,—(καθ)ὼς καὶ ἡμῖν (ch. 10:47: so ὥσπερ καί, ch. 3:17; 11:15),—ἀρχαίων now, compared with ἐν ἀρχῇ ch. 11:15. Compare also with πειράζ τ. θεόν,—κωλῦσαι τ. θεόν, ch. 11:17.

ἐν ὑμῖν] among you. If ἡμῖν be read, then ‘among us (Apostles):’ see var. read.

There is no ellipsis of ‘me’ after ἐξελ.: the E. V. expresses the construction rightly.

8,

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

The word of the gospel [τον λογου του ευαγγελιου] . This phrase occurs nowhere else; and eujaggelion, gospel, is found only once more in Acts (ch. 20 24).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.