Act 15:10 | KingComments | STEP | Even in the smaller circle of responsible brothers, unanimity is initially hard to find. There is much debate. There is freedom to say what is in one’s heart, although the flesh can abuse it. Yet it is not said: ‘There is no discussion here.’ Nor are structures created to prevent these discussions. This would restrict the freedom to express oneself. In all argumentation it should be about learning to understand the will of the Holy Spirit, so that finally it can be said that “the Holy Spirit and we” have come to a certain decision ( ). During the debate, Peter stands up. After his deliverance from prison, he travelled to another place ( ), but here he is back in Jerusalem. What he is about to say shows that he has thoroughly learned the lesson of the event at Cornelius ( ). He listened carefully to what the others said. Guided by the Spirit, he stands up at the right moment ( ). After the thoughts of the people the thoughts of God are given and they come to a unanimous conclusion. Peter begins by reminding how God used him as a special instrument with the purpose that through his mouth the Gentiles would hear the gospel and believe it. It was not God’s purpose that they would only hear it, no, the purpose was that they also would come to faith. God proved that they indeed came to faith by giving them the Holy Spirit, just as He also did to “us”, who are the believing Jews. By giving His Spirit also to converted Gentiles, God Himself gave testimony that He saved them ( ; ). God has sealed their faith with the Holy Spirit, without any prerequisites, but only by faith. God knew the hearts of Cornelius and his people and saw faith in those hearts. He would never have given His Spirit in their hearts if their hearts had not been cleansed by faith. How, then, could people set additional conditions, conditions that were also not fulfilled by those who set them? God does not demand external action such as circumcision or proselyte baptism, but cleanses their hearts by faith. The function of the law is to condemn man. Through law knowledge of sin comes, but the law does not bring salvation from sin. Peter tells about the function and the effect of the law. He forcefully states that the unbearable yoke of the law with its inseparable impossibility of being saved by it must certainly not be imposed on others. How could they do that and why would they do that? It is such a great sin that Peter equates it with testing God. It is to challenge God, to test Him to see how far one can go. It is an insult to God to say that something still must be done in addition to the work done by the Lord Jesus in order to be saved. No, the foundation on which the Gentiles stand is that of grace and faith. On that basis they have been saved. Peter sets the way in which God saves Gentiles as an example of how Jews too can be saved and not the other way around. The origin lies in the grace of the Lord Jesus and grace places everyone on the same basis before God.

‏ Acts 15:10

Reaction of Peter

Even in the smaller circle of responsible brothers, unanimity is initially hard to find. There is much debate. There is freedom to say what is in one’s heart, although the flesh can abuse it. Yet it is not said: ‘There is no discussion here.’ Nor are structures created to prevent these discussions. This would restrict the freedom to express oneself. In all argumentation it should be about learning to understand the will of the Holy Spirit, so that finally it can be said that “the Holy Spirit and we” have come to a certain decision (Acts 15:28).

During the debate, Peter stands up. After his deliverance from prison, he travelled to another place (Acts 12:17), but here he is back in Jerusalem. What he is about to say shows that he has thoroughly learned the lesson of the event at Cornelius (Acts 10:34). He listened carefully to what the others said. Guided by the Spirit, he stands up at the right moment (Pro 18:13). After the thoughts of the people the thoughts of God are given and they come to a unanimous conclusion.

Peter begins by reminding how God used him as a special instrument with the purpose that through his mouth the Gentiles would hear the gospel and believe it. It was not God’s purpose that they would only hear it, no, the purpose was that they also would come to faith.

God proved that they indeed came to faith by giving them the Holy Spirit, just as He also did to “us”, who are the believing Jews. By giving His Spirit also to converted Gentiles, God Himself gave testimony that He saved them (Rom 8:9; Eph 1:13). God has sealed their faith with the Holy Spirit, without any prerequisites, but only by faith. God knew the hearts of Cornelius and his people and saw faith in those hearts. He would never have given His Spirit in their hearts if their hearts had not been cleansed by faith.

How, then, could people set additional conditions, conditions that were also not fulfilled by those who set them? God does not demand external action such as circumcision or proselyte baptism, but cleanses their hearts by faith. The function of the law is to condemn man. Through law knowledge of sin comes, but the law does not bring salvation from sin.

Peter tells about the function and the effect of the law. He forcefully states that the unbearable yoke of the law with its inseparable impossibility of being saved by it must certainly not be imposed on others. How could they do that and why would they do that? It is such a great sin that Peter equates it with testing God. It is to challenge God, to test Him to see how far one can go.

It is an insult to God to say that something still must be done in addition to the work done by the Lord Jesus in order to be saved. No, the foundation on which the Gentiles stand is that of grace and faith. On that basis they have been saved. Peter sets the way in which God saves Gentiles as an example of how Jews too can be saved and not the other way around. The origin lies in the grace of the Lord Jesus and grace places everyone on the same basis before God.