Acts 15:9

Act 15:9. Τῇ πίστει, by faith) derived from the hearing of the Gospel [not by the law], Act 15:7; Act 15:5 at the end: and this without circumcision, without the law.—καθαρίσας, having purified) The heart is the seat of purity. This verb is repeated from the vision, ch. Act 10:15.—αὐτῶν, their) He who hath the Holy Spirit and faith (a thing which is apprehended by the spiritual sense itself), hath liberty and purity, and is no longer subject to the law.

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

Act 15:9 . τῇ πίστει καθαρίσας τ . κ .: the thought is described by Zöckler as equally Petrine, Pauline, and Johannine; cf. Act 3:16 ; Act 3:19 , 1Pe 1:18-21 ; Rom 2:24 , 1Jn 1:8 ; 1Jn 2:2 , Rev 7:14 ; here it stands in contrast to the outward purification of circumcision upon which the Judaisers insisted, cf. also Act 10:15 , and for the phrase καθαρ . τὴν κ ., Sir 38:10 . Rendall renders τῇ πίστει , the faith, i.e. , the Christian faith, and he is no doubt right in this, in so far as the faith is faith in Jesus Christ (Schmid, Bibl. Theol. des N. T. , pp. 424, 425), cf. St. Peter’s language in 1Pe 1:18-22 .

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

He put no difference between us and them, as touching the benefit of his free favor.

Christ pronounceth them Blessed, which are pure of heart: and here we are plainly taught that men are made such by faith.

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

put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on Co1 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!

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 9. Put no difference between us and them] Giving them the Holy Spirit, though uncircumcised, just as he had given it to us who were circumcised: an evident proof that, in the judgment of God, circumcision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be prepared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated.

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

9. And he put no difference. There was indeed some difference, because the Gentiles who were uncircumcised were suddenly admitted unto the covenant of eternal life; whereas the Jews were prepared by circumcision unto faith. But Peter’s meaning is, that they were both chosen together by God unto the hope of the same inheritance, and that they were extolled into the like degree of honor, that they might be the children of God and members of Christ, and, finally, the holy seed of Abraham, a priestly and princely generation. Whereupon it followeth, that they cannot without sacrilege be counted unclean, sithence God hath chosen them to be a peculiar people, and hath consecrated them to be holy vessels of his temple. For the wall of separation being pulled down, whereby the Gentiles and Jews were divided among themselves, he hath joined the Gentiles to the Jews, that they might grow together into one body, (Ephesians 2:14;) and that I may so say, he hath mixed circumcision and uncircumcision together, that as well those of the household as strangers may be one in Christ, and may make one Church; and that there may not be any longer either Jew or Grecian.

Seeing that by faith he hath purified. This member is answerable to that former adjunct which he applieth to God; as if he should say, that God, who knoweth the hearts, did inwardly purge the Gentiles, when he vouchsafed to make them partakers of his adoption, that they might be endued with spiritual cleanness. But he addeth farther, that this purity did consist in faith. Therefore he teacheth, first, that the Gentiles have true holiness without ceremonies, which may suffice before God’s judgment-seat. Secondly, he teacheth that this is attained unto by faith, and from it doth it flow. In like sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may be counted holy and just before God, (Romans 4:10;) because circumcision did follow after righteousness in the person of Abraham, and by order of time it was latter, [posterior.]

But here ariseth a question, whether that purity which the fathers had in times past were unlike to that which God gave now to the Gentiles? For it seemeth that Peter distinguisheth the Gentiles from the Jews by this mark, because, being content with the cleanness of the heart alone, they need no help of the law. I answer, that the one of them differ from the other, not in substance, but in form, [only.] For God had respect always unto the inward cleanness of the heart; and the ceremonies were given to the old [ancient] people only for this cause, that they might help their faith. So that cleanness, as touching figures and exercises, was only for a time, until the coming of Christ, which hath no place among us at this day; like as there remaineth from the very beginning of the world unto the end the same true worship of God, to wit, the spiritual worship; yet is there great difference in the visible form. Now, we see that the fathers did not obtain righteousness by ceremonies, neither were they therefore pure before God, but by the cleanness of the heart. For the ceremonies of themselves were of no importance to justify them; but they were only helps, which did accidentally (that I may so term it) purge them; yet so that the fathers and we had the same truth. Now, when Christ came, all that which was accidental did vanish away; and, therefore, seeing the shadows be driven away, there remaineth the bare and plain pureness of the heart.

Thus is that objection easily answered which the Jews think cannot possibly be answered. Circumcision is called the eternal covenant, or of the world, (Genesis 17:13;) therefore, say they, it was not to be abolished. If any man shall say that this is not referred unto the visible sign, but rather unto the thing figured, it shall be well answered; but there is another answer besides this. Seeing that the kingdom of Christ was a certain renewing of the world, there shall no inconvenience follow if he made an end of all the shadows of the law, forasmuch as the perpetuity of the law is grounded in Christ. I come now unto the second member, where Peter placeth the cleanness [purity] of the Gentiles in faith. Why doth not he say, In perfection of virtues, or holiness of life, save only because men have righteousness from another, and not from themselves? For, if men, by living well and justly, should purchase righteousness, or if they should be clean before God by nature, this sentence of Peter should fall to the ground. Therefore, the Spirit doth in these words plainly pronounce that all mankind is polluted, and with filthiness defiled; secondly, that their blots can by no other means be wiped away than by the grace of Christ. For, seeing that faith is the remedy whereby the Lord doth freely help us, it is set as well against the common nature of all men, as against every man’s own merits. When I say that all mankind is polluted, my meaning is, that we bring nothing from our mother’s womb but mere filthiness, and that there is no righteousness in our nature which can reconcile us to God. Man’s soul was indeed endued with singular gifts at the first; but all parts thereof are so corrupt with sin, that there remaineth in it no drop of pureness any longer; therefore we must seek for cleanness without ourselves.

For if any man allege that it may be recovered by merits of works, there is nothing more absurd than to imagine that wicked and coward nature can deserve anything. Therefore, it resteth that men seek elsewhere for that which they shall never be able to find within themselves. And surely it is the office of faith to translate that unto us which is proper to Christ, and to make it ours by free participation. So that there is a mutual relation between faith and the grace of Christ. For faith doth not make us clean, as a virtue or quality poured into our souls; but because it receiveth that cleanness which is offered in Christ. We must also note the phrase, that God purifieth the hearts; whereby Luke doth both make God the author of faith, and he teacheth also that cleanness is his benefit. To make short, he signifieth unto us, that that is given to men by the grace of God which they cannot give to themselves. But forasmuch as we said that faith taketh that of Christ which it transpoureth [transferreth] into us; we must now see how the grace of Christ doth make us clean, that we may please God. And there is a double manner of purging, because Christ doth offer and present us clean and just in the sight of his Father, by putting away our sins daily, which he hath once purged by his blood; secondly, because, by mortifying the lusts of the flesh by his Spirit, he reformeth us unto holiness of life. I do willingly comprehend both kinds of purging under these words; because Luke doth not touch one kind of purging only, but he teacheth that the whole perfection thereof consisteth without the ceremonies of the law.

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.

(9) And put no difference between us and them.—It is obvious that this implies the most entire acceptance of the teaching which St. Paul had privately communicated to the three who were as the pillars of the Church (Gal_2:9). In Rom_10:12 we have almost the very words of St. Peter reproduced.

Purifying their hearts by faith.—The addition of these words is very suggestive. It was not only in the “gifts” of the Spirit, the tongues and prophecy, that the Apostle saw the witness which God had borne to the acceptance of the Gentiles, but even more than this, in the new purity growing out of a new faith in God and a new hope. Underlying the words we trace the assertion of a higher ideal of purity than that on which the Pharisees were insisting. They looked on the Gentiles as impure because they did not observe the ceremonial law and the traditions of the elders as to purity. He had learnt to call no man common or unclean (Act_10:28) and to see that it was in the heart, and not in the flesh, that the work of purifying was to be accomplished. Comp. in connection with the thought suggested in the Note on Act_15:5, the teaching as to purity in Tit_1:15.

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

9. And put no difference] i.e. made no distinction. The Apostle looks on God’s testimony to the Gentiles in two lights. What was given to the new converts was the same which had been given at the first outpouring of the Spirit. And God made no mark of distinction to sever Jews from Gentiles. Faith had purified the hearts of Cornelius and his house, and the outward observances of the law of Moses were of no account when the heart was clean before Him who alone could judge of the purity thereof. In these words of his St Peter clearly agrees to all that St Paul had taught about the admission of the Gentiles.

purifying their hearts, &c.] The verb is the same which is used in the account of the vision (Act_10:15) “what God hath cleansed, &c.,” and St Peter is clearly referring to that narrative.

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 put no difference between us and them,.... Neither in the extraordinary gifts, nor special grace, of the Spirit; giving them the same graces of faith, hope, and love, admitting to the same privileges and immunities of the house of God, and giving them a right and title to the same inheritance of the saints in light, though the one were circumcised, and the other were not. God puts no difference as to matters of religion under the Gospel dispensation between Jews and Gentiles, neither on account of Abraham's seed, or of circumcision, or of the ceremonial law, or of national adoption; nor would he have any made with respect to conversation, civil or religious; all which Peter knew full well: nor has he made any difference in his eternal choice of persons to eternal salvation, on any of the above accounts, having ordained Gentiles to eternal life as Jews, who in consequence of it believe in Christ; nor in redemption, Christ having redeemed by his blood men out of every kindred, tongue, people, and nation; nor in the effectual calling, for they that were called in the first times of the Gospel, were not of the Jews only, but of the Gentiles also, to whom the Gospel was alike sent, and made effectual to saving purposes: these shared in the same blessings of pardon, justification, and adoption; their sins were forgiven through the same blood, their persons were justified by the same righteousness, and they were taken into the same family, and were no more strangers and foreigners, but fellow citizens of the saints, and of the household of God; having the same access to God, being built on the same foundation, enjoying the same privileges, and having the same hope of eternal glory.

Purifying their hearts by faith; which was done by implanting faith in them, and leading that faith to the blood of Christ, which cleanses from all sin, original and actual, with which men are defiled; for faith has not this efficacy in itself, but as it has to do with the blood of Jesus: and this spiritual purification being what answered to circumcision, made that unnecessary; for this is the circumcision of the heart, of which the other was only typical. The hearts of men are filthy, and need purifying; they are originally polluted with sin; this is the case of all men; and this defilement reaches to all the members of the body, and the faculties of the soul; and especially the heart is the seat of this impurity, which God only can cleanse: he promises to do it, and does do it; and he only can do it, men cannot; for though, they are exhorted to it, in order to make them sensible of their pollution, and their need of cleansing, that they may apply where it is to be had, yet it is not in their power to effect it; to make a clean heart is a creation work, which is peculiar to God: the heart cannot be purified, neither by ceremonial ablutions, nor by works of moral righteousness, nor by humiliations and tears, nor by submission to Gospel ordinances, as water baptism, but only by the grace of God, and the blood of Christ; which the Spirit of God sprinkles upon the heart, and which faith looks to and deals with, and so it is freed from an evil conscience; and this blessing the believing Gentiles enjoyed in common with the believing Jews.

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

8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

9 And put no difference between us and them, purifying their hearts by faith.

Ver. 9. Purifying their hearts by faith] Faith (as a neat housewife) sweeps clean, and suffers never a slut’s corner in the soul. It is ever purging upon corruption, and lets out the lifeblood of it; for it shows a man a better project than to lie sucking at the botches of carnal pleasures, or to be basely affixed to earthly profits. Every true believer beareth a brush at his back, as we say of a trim man. His faith consecrateth his heart, and maketh it, of the devil’s thoroughfare, God’s enclosure.

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.

And put no difference ... - Though they had not been circumcised, and though they did not conform to the Law of Moses. Thus, God showed that the observance of these rites was not necessary in order to the true conversion of people, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner.

Purifying their hearts - Thus, giving the best evidence that he had renewed them, and admitted them to favor with him.

By faith - By believing on the Lord Jesus Christ. This demonstrated that the plan on which God was now about to show favor to people was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here that there is no true faith which does not purify the heart.

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

God had now broken down the middle wall of partition betwixt Jew and Gentile, Eph 2:14, and distributed his graces to these also, which was signified by the rending of the veil from the top to the bottom, Mat 27:51, whereby such as were formerly without, might see and enjoy the benefit of those great things which had been hidden under those shadows and types.

Purifying their hearts, from idolatry, and other impieties in which they had lived; which is the inward circumcision of the heart; and, whosoever is thus cleansed, ought not to be reputed amongst the unclean.

By faith; faith is the instrument, God is the efficient cause, of our justification and renovation.

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

9. Purifying—Peter here touches the vital matter. What is any religion good for but to purify the heart and make it just before God? If Christ can now do it without circumcision, what need of circumcision?

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

He made no distinction for put no difference, A.V.; (comp. Act_10:20, note) cleansing for purifying, A.V. This is exactly the doctrine of Gal_2:16 and Rom_3:30, with which compare also ver. 11.

The spirituality of the gospel.

cleansing their hearts by faith." Purity comes from within. The influence of pure thought and pure feeling on practice. The purification of Judaism typical. The Holy Ghost did the work. When the temple was closed, the kingdom of grace opened. The Spirit must operate upon the spirit. All ritualism, as such, contradicts the essential principles of gospel liberty.

I THE HEART NEEDS CLEANSING.

1. Of its falsehood. The heathen world a world of lies. The tendency of fallen nature to believe strong delusions.

2. Of its corrupt desires. The Fall was a lowering of the spirit of humanity to the level of the inferior races. Animalism is the characteristic of heathenism and of an unregenerate state.

3. Of its self-justification and pride. The evil holds to it. A broken and contrite heart is required.

II THE HEART IS CLEANSED. Consider the nature of the purity bestowed.

1. The conscience, by a sense of forgiveness; "perilous stuff" cleansed away.

2. An object of love revealed to whom the heart is surrendered. "Thou knowest that I love thee." The germ of the new life in the soil of the affections.

3. Consecration. Circumcision was a covenant sign. "Out of the heart are the issues of life." A pure will is that which is pledged by a changed course of action and a new position.

III THE HEART IS CLEANSED BY FAITH. The contrast between the old covenant and the new. The truth accepted becomes the power of God unto salvation. Spiritual cleansing differs from:

1. Mere ritual purification.

2. Mere nominal separation from the world by an external life.

3. Mere slavish obedience to the letter of the Law. A purity which rests upon faith is a purity embracing thoughts and desires, lifting the heart with joy, securing it against the temptation to self-righteousness and superficial morality. Believe; give your mind to the message; welcome the personal Savior; follow the leading Spirit. Rejoice in the liberty of God"s children. Christ"s yoke is easy, his burden light. R.

Vers. 9-11. Salvation by grace for all.

This passage is part of the speech delivered by St. Peter at the conference, tits words ought to be weighty words, seeing that God had been pleased to reveal directly to him the relations in which the Gentiles should stand to his gospel. St. Peter would have been an intensely Jewish man but for his experiences at Joppa and Caesarea. He had evidently learned well the lesson of the broadness of the Christian platform; and yet even he subsequently faltered, and brought himself under the rebuke of St. Paul. After reminding his hearers of the part which he himself had taken in admitting the Gentiles into the Christian Church, St. Peter urges this point: The communication of the Holy Ghost was the true test of God"s acceptance; and God had shown that he was no respecter of persons by shedding abroad the same miraculous gifts on Jew and Gentile, and purifying by faith the hearts of both alike." He further reminds them what a heavy yoke the Jewish Law had proved for many generations; how thankful they were to be relieved from the legal bondage by the salvation offered through faith; and how unreasonable it would be to attempt to impose on others a burden which neither they nor their fathers had ever been able to bear. Dean Plumptre gives thus the conclusion of St. Peter"s speech: "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 Savior; 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." There is in St. Peter"s speech a firm declaration of the great evangelical principles.

I SALVATION ON GOD"S SIDE IS HIS ACT OF GRACE. The idea of purchase or desert is wholly excluded from it. Salvation by perfect obedience to formal rules, and faithful keeping of covenant terms, had been thoroughly tried in Judaism, and it had certainly and hopelessly failed, because sinning man lacked the power. Man could no more save himself by the attempted obediences of Judaism than by the human schemes devised in heathenism. It was evident that salvation for man must be an intervention of Divine love, a manifestation of Divine grace. And this is the very essence of the gospel message concerning God: "What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Salvation is a Divine gift, offered freshly and freely, apart from all previous revelations and conditions, on terms which God himself is pleased to arrange. And, without bringing forward any older ideas or customs, our simple duty is to listen to God as he tells us the conditions upon which he is pleased to offer forgiveness and life. We may be quite satisfied if we can find the terms laid down in the new covenant of grace, and they are these: "God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life.

II SALVATION, ON MAN"S SIDE, IS HIS ACT OF FAITH. NO gift can be of value unless there is a proper preparedness to receive it. We do not simply scatter our common earthly gifts, we choose to whom we shall give them, and we expect them to be in such a state of mind and feeling towards us as shall ensure that they will accept and make good use of our gifts. Such conditions apply to the gift of salvation. Of free grace, though it is, it requires something in man which can alone secure that the gift will be valued. The spiritual preparedness of man for the spiritual gift is called faith. It is illustrated in the disposition of mind which Christ required in those whom he miraculously healed. And it includes

(1) surrender of self-trust;

(2) confidence in God"s provision and promise; and

(3) a full desire for and expectancy of Divine help.

Faith, as a disposition or mood of mind, is to be distinguished from faith as an act. The state of faith sets us ready to receive the gift; the act of faith appropriates the gift. So presenting man"s faith, it will be clearly seen that no kind of "merit," as a saving work, can attach to it.

III BOTH ARE LARGE ENOUGH CONDITIONS TO COVER AND EMBRACE ALL HUMANITY. Jew and Gentile too. This is St. Peter"s point in vers. 9, 11. The grace of the universal Father can, without doubt, reach and bless and save all. And faith is so common, so universal a human faculty that it can be made a condition for all. Every one can thankfully open hand and heart to receive a gift. Everybody can trust. R.T.

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

Purifying - This word is repeated from chap. x, 15; their hearts - The heart is the proper seat of purity; by faith - Without concerning themselves with the Mosaic law.

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

9. “And put no difference between us and them, purifying their hearts by faith.” This Scripture settles forever the fact that the hearts of the apostles on the day of Pentecost were purified by faith, in order to be filled with the Holy Ghost. It also settles the matter beyond the possibility of cavil that the plan of salvation is the very same for Jew and Gentile, at Jerusalem and in the uttermost parts of the earth. All hearts must be purified by faith after conversion, as in case of the apostles, and then filled with the Holy Ghost.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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.

9. καὶ οὐθὲν διέκρινεν, and put no difference, i.e. made no distinction. The Apostle looks on God’s testimony to the Gentiles in two lights. What was given to the new converts was the same which had been given at the first outpouring of the Spirit. And God made no mark of distinction to sever Jews from Gentiles. Faith had purified the hearts of Cornelius and his house, and the outward observances of the Law of Moses were of no account when the heart was clean before Him who alone could judge of the purity thereof. In these words of his St Peter clearly agrees to all that St Paul had taught about the admission of the Gentiles.

τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν, having purified their hearts by faith. When he uses καθαρίσας St Peter is clearly thinking of the vision and the voice ἂ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.

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.

9.] The allusion is throughout to spiritual circumcision, as the purification of the heart. God, who saw deeper than the mere fleshly distinction between Jew and Gentile, who knows that the hearts of all are unclean, and that the same all-sufficient sacrifice can cleanse them all, if applied by faith (compare the remarkable parallel, 1Pe 1:18-22 incl.), put no difference between us and them, but has been pleased to render them spiritually clean.

τῇ πίστει, not simply ‘by faith:’ but by their faith, or by the faith in Christ.

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