Jesus was salvation by grace

JESUS WAS SALVATION BY GRACE
EDITED BY GLENN PEASE
Acts 15:11 11
No!We believeit is through the grace of
our LORD Jesus that we are saved, just as they are."
New Living Translation
We believethat we are all saved the same way, by the
undeservedgrace of the Lord Jesus.”
Grace—The One Way Of Salvation BY
SPURGEON
“But we believe that through the grace ofthe Lord Jesus Christwe shall
be saved, even as they.”
Acts 15:11
You who are conversantwith Scripture will recollectthat these are the words
of the Apostle Peter. Pauland Barnabas had been preaching the Gospel
among the Gentiles with greatsuccess, but “certainof the sectof the Pharisees
which believed could not get rid of their old Jewishbigotry and vehemently
urged that the convertedGentiles ought to be circumcised, or else they could
not be saved. They made a greatclamor over this and there was no small
dissensionand disputation. The children of the bondwoman mustered all their
forces, while the champions of glorious liberty arrayed themselves for the
battle.
Paul and Barnabas, those valiant soldiers of the Cross, stoodout stoutly
againstthe ritualistic Brothers and told them that the rite of circumcisiondid
not belong to the Gentiles at all, and ought not to be forcedupon them. They

would not yield their free principles at the dictation of the Judaizers, but
scornedto bow their necks to the yoke of bondage. It was agreedto bring the
matter up for decisionat Jerusalembefore the Apostles and Elders. And when
all the Brothers had assembled, there seems to have been a considerable
dispute.
Finally, Peter, speaking with his usual boldness and clearness,declaredthat it
would be wrong to put a heavy yoke upon the necks of the Gentiles which
neither that generationof Jews northeir fathers had been able to bear. And
then he concluded his address by saying, in effect, “Although these people are
not circumcised, and ought not to be, yet we believe that there is no difference
betweenthe Jew and the Gentile, and by the Grace ofour Lord Jesus Christ
we shall be saved, even as they.” Here Peterwas not to be blamed, but to be
greatly commended, for he spoke under the influence of the Spirit of God.
1. We shall use the text as conciselyas we can for three important
purposes. In the first place we shall look upon it AS AN APOSTOLIC
CONFESSIONOF FAITH. You notice it begins with, “We believe.” We
will callit, then, the “Apostle’s Creed” and we may rest assuredthat it
has quite as cleara right to that title as that highly esteemed
compositionwhich is commonly called the “Nicene, orApostle’s Creed.”
Peteris speaking for the rest, and he says, “We believe.” Well, Peter, what do
you believe? We are all attentive. Peter’s answeris, “We believe that through
the grace ofthe Lord Jesus Christwe shall be saved, even as they.” There is a
greatdeal of talk in our day–foolish, vainglorious, idiotic, senselesstalk, as we
think, about Apostolic succession. Some persons think they have the direct
line from the Apostles running right at their feet, and others believe that those
who make the greatestboastaboutit have the leastclaim to it.
There are clergymen who imagine that because they happen to be in a Church
which is in open alliance with the State, they must necessarilybe ministers of
the Church of which Christ said, “My kingdom is not of this world.” Now we
think that their union with the State, is, in itself, a conclusive reply to all such
claims to Apostolic succession!And moreover, we remark many fatalpoints of
difference betweenthe Apostles and their professedsuccessors!Whenever did
Peteror Paul become State-paid ministers? In what State Church did they
enroll themselves?
What tithes did they receive? Whatrates did they levy? What laws did they
make upon the Jews and the Gentiles? Were they rectors or vicars?
Prebendary or deans? Canons or curates? Did they buy their livings in the
market? Did they sit in the Roman House of Lords dressedin lawn sleeves?

Were they styled Right ReverendFathers in God? Were they appointed by
the Prime Minister of the day? Did they put on gowns and read prayers out of
a book? Did they christen children and call them regenerate,and bury wicked
reprobates in sure and certainhope of a blessedresurrection?
As opposite as light is from darkness were those Apostles from the men who
pretend to be their Divinely-appointed ing of the religion of our country, shall
have rebuked their presumption! One thing is clearfrom this “Apostle’s
Creed” which we have before us–it is clearthat the Apostles did not believe in
ritualism! Peter–why, they make him out to be the head of the Church! Do
they not saythat he was the first pope, and so on? I am sure if Peter were here
he would grow very angry with them for slandering him so scandalously, for
in his Epistle he expresslywarned others againstbeing lords overGod’s
heritage–andyou may be sure he did not fall into that sin himself!
When he is askedfor his confessionoffaith, he stands up and declares that he
believes in salvationby Divine Grace alone. “We believe.” O bold Apostle,
what do you believe? Now we still hear it–Peterwill say, “We believe in
circumcision. We believe in regenerationby baptism! We believe in the
sacramentalefficacyofthe Lord’s Supper! We believe in pompous
ceremonies!We believe in priests, and altars, and robes, and rubrics!”
No! He does not utter a syllable concerning anything of the kind! He says,
“We believe that through the grace ofour Lord Jesus Christ, we who have
been circumcisedshall be saved just like those who have not been circumcised.
We believe that we shall be saved, even as they.” He makes very small
account, it seems, ofceremonies in the matter of salvation. He takes care that
no idea of Sacramentarianismshall mar his explicit confessionoffaith. He
glories in no rite, and rests in no ordinance. All his testimony is concerning the
Grace of the Lord Jesus Christ! He says nothing whateverabout ordinances,
ceremonies, Apostolic gifts, or prelate unction–his theme is GRACE, and
GRACE alone!
And those, my Brothers, are the true successorsofthe Apostles who teachyou
that you are to be savedthrough the unmerited favor and free mercy of God,
agreeing with Peterin their testimony, “We believe that through the grace of
our Lord Jesus Christ we shall be saved.” These are the men who preach to
you the Gospelof salvationthrough the blood and righteousness ofJesus!But
those pretended ministers who boastof their priesthood preach another
gospel, “whichis not another, but there are some that trouble you.”
Upon their heads shall be the blood of deluded souls!They profess to
regenerate others but they will perish themselves!They talk of sacramental

grace, and shall receive eternaldestruction! Woe unto them, for they are
deceivers and liars! May the Lord deliver this land from their superstitions!
Another thing is very clearhere. The Apostle did not believe in self-
righteousness. The creedofthe world is, “Do your best and it will be all right
with you.” To question this is treasonagainstthe pride of human nature
which evermore clings to salvation by its own merits. Every man is born a
Pharisee. Self-confidenceis bred in the bones–andwill come out in the flesh.
“What?” says a man, “Do you not believe that if a man does his best, he will
fare well in the next world? Why, you know, we must all live as well as we can,
every man according to his own light. And if every man follows out his own
conscienceas nearas may be, surely it will be well with us?”
That is not what Petersaid. Peterdid not say, “We believe that through doing
our best we shall be saved like other people.” He did not even say, “We believe
that if we act according to our light God will acceptthat little light for what it
was.” No, the Apostle strikes out quite another track and solemnly affirms,
“We believe that through the grace ofour Lord Jesus Christ we shall be
saved.” NOT through our goodworks!NOT through anything that we do!
NOT by the merit of anything which we feelor perform, or promise to
perform, but by GRACE–thatis to say–bythe free favor of God–
“Perisheachthought of human pride,
Let God alone be magnified.”
We believe that if we are ever savedat all, we must be savedgratis–savedas
the gratuitous act of a bountiful God–savedby a gift, not by wages–savedby
God’s love, not by our owndoings or merits. This is the Apostle’s creed–
salvationis all of Divine Grace from first to last and the channel of that Grace
is the Lord Jesus Christ who loved, and lived, and died, and rose againfor our
salvation!Those who preachmere morality, or setup any way except that of
trusting in the Grace ofGod through Christ Jesus preachanother gospel, and
they shall be accursed, eventhough they preachit with an angel’s eloquence!
In the day when the Lord shall come to discern betweenthe righteous and the
wicked, their work, as wood, hay, and stubble shall be burnt. And those who
preach salvationby Grace through Jesus Christshall find that their work, like
gold, and silver, and precious stones shall survive the fire and great shall be
their reward!
I think it is very clear, again, from the text, that the Apostles did not believe in
salvationby the natural force of free will. I fail to detect a trace of the
glorificationof free will here. Peter puts it, “We believe that we shall be
saved.” Through what? Through our own unbiased will? Through the

volitions of our own well-balancednature? Not at all, Sir–but, “we believe
that through the grace of our Lord Jesus Christwe shall be saved.”
He takes the crown from off the head of man in all respects andgives all glory
to the Grace ofGod! He extols God, the gracious Sovereign, who will have
mercy upon whom He will have mercy and who will have compassionupon
whom He will have compassion. Iwish I had a voice of thunder to proclaim in
every streetof London this glorious doctrine, “By GRACE are you saved
through faith, and that not of yourselves:it is the GIFT of God: not of works,
lest any man should boast.” This is the old Reformation doctrine. This is the
doctrine which will shake the very gates ofHell if it is but faithfully preached!
O for an army of witnessesto publish abroad the Gospelof Grace in its
Sovereignty, Omnipotence, and fullness. If you are ever to getcomfort, believe
me, dear Hearer, you must receive the Doctrine of Salvationby free grace into
your soul as the delight and solace ofyour heart, for it is the living Truth of
the living God. Not by ritualism, not by goodworks, notby our own unaided
free will are we saved, but by the Grace of God alone!–
“Notfor the works which we have done,
Or shall hereafterdo,
Has God decreedon sinful worms
Salvationto bestow.
The glory, Lord, from first to last,
Is due to You alone:
Aught to ourselves we dare not take,
Or rob You of Your crown.”
Were I now to take this Apostle’s creedto pieces, andlook closelyat the
details of it, it would be easyto show that this creedcontains within it many
important Truths of God. It implies, most evidently, the doctrine of human
ruin. “We believe that we shall be saved.” Thatstatement assuredlyimplies
that we need to be saved. The Apostle Peter, as wellas his brother Apostle,
Paul, was sound in the faith concerning the total depravity of human nature.
He viewed man as a lost creature, needing to be saved by Divine Grace.
He believed in those three great“Rs” which RowlandHill used to talk about–
Ruin, Redemption, and Regeneration. He saw most clearlyman’s ruin, or he
would not have been so explicit upon man’s salvation. If Peterwere here to
preach tonight, he would not tell us that man, though he is a little fallen, is still
a noble creature–who needs only a little assistanceandhe will be quite able to
right himself. Oh, the fearful flattery which has been heard from some

pulpits! Anointing corruption with the unction of hypocrisy! Besmearing the
abomination of our depravity with sickening eulogies!
Peterwould give no countenance to such false prophets! No, he would
faithfully testify that man is dead in sin, and life’s a gift–that man is lost–
utterly fallen and undone. He speaks in his Epistles of the former lusts of our
ignorance, ofour vain conversationreceivedby tradition of our fathers, and
of the corruption which is in the world through lust. In the verse before us he
tells us that the bestof men, men such as himself and the other Apostles, had
need to be saved, and, consequently, they must have been originally among the
lost–heirs of wrath even as others.
I am sure that he was a firm Believerin what are called “the Doctrines of
Grace,” as he was certainly in his own personan illustrious trophy and
everlasting monument of Divine Grace. What a ring there is in that word
GRACE!Why, it does one goodto speak it and to hear it! It is, indeed, “a
charming sound, harmonious to the ear.” When one feels the powerof it, it is
enough to make the soul leap out of the body for joy–
“Grace!How good, how cheap, how free,
Grace, how easyto be found!
Only let your misery
In the Savior’s blood be drowned!”
How it suits a sinner! How it cheers a poor forlorn wanderer from God!
Grace!Peterwas not in a fog about this–his witness is clearas crystal–decisive
as the sentence ofa judge. He believed that salvation was of God’s free favor,
and God’s almighty power. And he speaks outlike a man, “We believe that we
are savedby grace.” OurApostle was also most decided and explicit
concerning the Atonement. Cannot you see the Atonement in the text,
sparkling like a jewelin a well-made ring? We are saved“through the grace
of our Lord Jesus Christ.”
What does the Apostle mean but the Grace which came streaming from those
five wounds when the Savior hung on the Cross? Whatdoes he mean but the
Grace which is revealedto us in the bleeding Sufferer who took our sins and
carried our sorrows that we might be delivered from wrath through Him? O
that everyone were as clearabout the Atonement as Peter is! Peterhad seen
his Master–no,more–his Masterhad lookedat him and broken his heart, and
afterwards bound it up, and given him much Grace!And now Peteris not
content with saying, “We believe that we shall be saved through grace,”but he
is careful to word it, “We believe that we shall be savedthrough the grace of
our Lord Jesus Christ.”

DearHearers, never have any questions upon the vital point of redemption by
blood. This is a fundamental Truth of God! He who is in darkness upon this
subject has no light in him. What the sun is to the heavens, the doctrine of a
vicarious satisfactionis to theology!Atonement is the brain and spinal cord of
Christianity! Take away the cleansing blood and what is left to the guilty?
Deny the substitutionary work of Jesus and you have denied all that is
precious in the New Testament. Never, neverlet us endure one wavering,
doubtful thought upon this all-important Truth of God!
It seems to me, too, that without straining the text I might easilyprove that
Peterbelieved in the doctrine of the Final Perseverance ofthe Saints. They
were not, in a certainsense, it seems, perfectlysaved when he spoke. And he
says, “We believe we shall be saved.” Well, but Peter, may you not fall away
and perish? “No,” he says, “we believe that through the grace of our Lord
Jesus Christ we shall be saved.” How positively he speaks ofit! I do wish you,
dear Friends, to geta firm and intelligent hold of the doctrine of the safetyof
the Believerwhich is as clearas noonday in the Scriptures.
Upon the whole you have learned it to purpose, and candefend it well, but all
of you should be able to give a reasonfor the hope that is in you. I have known
one of our people met by those who do not believe this doctrine, and they have
said to him, “You will fall away!Look at your own weakness andtendency to
sin.” “No,” saidthe man, “I know I should if I were left to myself, but then
Christ has promised that He will never leave me nor forsake me.”
Then it is sometimes said, “but you may be a Believerin Christ today, and yet
perish tomorrow.” But our friends generallyreply, “ Do not tell us that
falsehood!God’s saints shall never perish, neither shall any pluck them out of
Jesus'hand! As for your doctrine of the final falling of the Lord’s blood-
bought ones, if that is the gospel, go and keepit to yourselves. As for us, we
would not go two inches to listen to it–there is nothing in it to lay hold of–it is
a bone without marrow. There is no strength, no comfort for the soulin it.”
If I know when I trust Christ that He will save me at the last, then I have
something to rest upon, something worth living for! But if it is all a mere “if,”
or “but,” or “maybe,” or “perhaps”–a little of myself and a little of Christ–I
am in a poor case, indeed. A Gospelwhich proclaims an uncertain salvationis
a miserable imposition. Away with such a Gospel!Away with such a Gospel!
It is a dishonor to Christ! It is a discredit to God’s people!It neither came
from the Scriptures of Truth, nor does it bring glory to God.
Thus, have I tried to open up the Apostle’s creed, “We believe that through
the grace ofour Lord Jesus Christ we shall be saved, even as they.”

II. And now, having used the text as the Apostle’s confessionoffaith, I shall
take it as THE CONVERTED MORALMAN’S STATEMENT.Let me show
you what I mean. Observe and admire the way in which Peterputs the case. A
company of Jews has assembledto discuss a certain matter and some of them
look very wise. They bring up certain suggestionsthat are rather significant.
They say, “Well, perhaps these Gentile dogs may be saved. Yes, Jesus Christ
told us to go and preach the Gospelto every creature, therefore, no doubt He
must have included these Gentile dogs. We do not like them, though, and must
keepthem as much under our rules and regulations as we can. We must
compel them to be circumcised. We must have them brought under the full
rigor of the Law. We cannot excuse them from wearing the yoke of bondage.”
Presently, the Apostle Peter gets up to speak and you expectto hear him say–
do you not?–to these gentlemen, “Why, these ‘Gentile dogs,’as you call them,
can be saved, even as you!” No. He adopts quite a different tone. He turns the
tables and he says to them, “We believe that you may be saved, even as they.”
It were just as if I should have a company of persons here, now, who had been
very bad and wicked. Who had plunged into the deepestsin. But God’s Grace
has met with them and made them new creatures in Christ Jesus.
There is a Church meeting and when these persons are brought before the
Church, suppose there were some of the members who should say, “Yes, we
believe that a drunkard may be saved, and a person who has been a harlot
may, perhaps, be saved, too.” But imagine, now, that I were to stand up and
reply, “Now, my dear Brothers and Sisters, I believe that you may be saved
even as these.” What a rebuke it would be! This is preciselywhat Petermeant.
“Oh,” he said, “do not raise the question about whether they can be saved–the
question is whether you, who have raisedsuch a question, will be saved!” “We
believe that through the grace ofour Lord Jesus Christ we shall be saved,
even as they.” So he seems, in this dispute, to take the objectors aback and to
put the Gentile Believers in order, to castout the bad, proud, wicked, devilish
spirit of self-righteousness.
Now, Brethren, some of us were favored by Providence with the great
privilege of having Christian parents and consequently we never did know a
greatdeal of the open sin into which others have fallen. Some of us never were
inside a theater in our lives, never saw a play, and do not know what it is like.
There are some here who, perhaps, never did frequent the tavern, do not
know a lascivious song and never uttered an oath. This is cause forgreat
thankfulness, very greatthankfulness, indeed! But, O you excellentmoralists,
mind you do not say in your heart, “We are quite sure to be saved,” for, let me

tell you, you have not before God any advantage over the outward
transgressorso as to entitle you to be savedin a less humbling manner!
If you are ever saved you will have to be savedin the same way as those who
have been permitted to plunge into the most outrageous sin!Your being
restrained from overt offenses is a favor for you to be grateful, but not a
virtue for you to trust in. Ascribe it to God’s Providential goodness, but do not
wrap it about you as though it were to be your wedding garment, for if you
do, your self-righteousnesswill be more dangerous to you than some men’s
open sins are to them. Do you not know how the Savior put it, “Verily I say
unto you that the publicans and the harlots go into the kingdom of God before
you!” You moral people must be savedby the Grace ofour Lord Jesus
Christ–savedevenas they, the outcasts, the wanderers.
You will not, you cannotbe savedin any other way, and will not be savedat
all if you do not submit to this way. You will not be permitted to enter
Heaven, goodas you think yourselves to be, unless you come down to the
terms and conditions which SovereignGrace has laid down, namely, that you
should trust Christ and be saved by Divine Grace, “evenas they.” To prove to
you, dear Friends, that this must be the case, I will suppose that you have
picked out 20 people who have been good, in a moral sense, from their youth
up.
Now, these people must be savedjust the same as those other 20 over yonder,
who have been as bad as bad can be from their earliestchildhood, and I will
tell you why–because these amiable persons fell in Adam just as surely as the
outcasts did! They are as fully partakers of the curse of the Fall as the profane
and drunk. And they were born in sin and shaped in iniquity just as the
dissolute and the dishonestwere. There is no difference in the blood of
humanity–it flows from one polluted source and is tainted in all its channels.
The depravity of human nature does not belong merely to those who are born
in dirty back courts and alleys, but it is as certainly manifest in those of you
who were born in the best parts of the city.
You dwellers in Belgravia are as altogetherborn in sin as the denizens of
Bethnal Green. The WestEnd is as sensualas the east. Hyde Park has no
natural superiority of nature over Seven Dials. The corruption of those born
in the castle atWindsor is as deep as the depravity of workhouse children.
You, Ladies and Gentlemen, are born with hearts as bad and as black as the
poorestof the poor! You sons of Christian parents, do not imagine, because
you spring of a godly ancestry, that therefore your nature is not polluted like
the nature of others! In this respect, we are all alike!We are born in sin, and

alike are we dead by nature in trespassesand sins, heirs of wrath, even as
others.
Remember, too, that although you may not have sinned openly, as others have
done, yet in your hearts you have–andit is by your hearts that you will be
judged. For how often a man may commit adultery in his souland incur the
guilt of theft while his hands lay idly by his side! Do you not know that a look
may have in it the essenceofan unclean act, and that a thought may commit
murder as well as a hand? God takes note of heart sin as well as hand sin.
If you have been outwardly moral, I am thankful for it, and I ask you to be
thankful for it, too. But do not trust in it for justification, seeing that you must
be saved, even as the worstof criminals are saved, because in heart, if not in
life, you have been as bad as they. Moreoverthe method of pardon is the same
in all cases. If you moralists are to be washed, where must you find the
purifying bath? I never heard of but one Fountain–that–
“Fountain filled with blood,
Drawn from Immanuel’s veins.”
That fountain is for the dying thief as much as for you, and for you as much as
for him. There is a robe of righteousness thatis to cover the best living among
professors–thatsame robe of righteousness coveredSaulof Tarsus, the bloody
persecutor. If you, of unspotted outward character, are everto have a robe of
righteousness youmust wearthe same one as he wore. There cannotbe
another nor a better. O you who are conscious ofoutward innocence, do, do,
humble yourselves at the foot of the Cross and come to Jesus just as empty-
handed, just as broken-heartedas if you had been outwardly among the vilest
of the vile! And through the Grace of our Lord Jesus Christyou shall be
saved, even as they! O may the Holy Spirit bring you to this!
I do not know whether anybody here has ever fallen into such an unwise
thought as I have known some entertain. I met with a case ofthis sort only the
other day. A very excellentand amiable young woman, when convertedto
God, saidto me, “You know, Sir, I used almost to wish that I was one of those
very bad sinners whom you so often speak to, and invited to come to Jesus,
because I thought then I should feel my need more. That was my difficulty, I
could not feel my need.” But see, dearFriends, we believe that through the
Grace of our Lord Jesus Christ, we who have not plunged into black sin shall
be saved even as they who have done so!
Do not make a difficulty about this. Others make a difficulty on the opposite
side. They say, “Oh, I could trust Christ if I had been kept from sin.” The fact
is that you unbelieving souls will not trust Christ whicheverway you have

lived, for from some quarter or other you will find cause for your doubts. But
when the Lord the Spirit gives you faith, you big sinners will trust Christ quite
as readily as those who have not been greatoffenders openly. And you who
have been preserved from open sin will trust Him as joyfully as the great
transgressors!
O come, come, come, you sick souls!Come to my Master!Do not say, “We
would come if we were worse.” Do not say, “We would come if we were
better.” But come as you are! Come just as you are! Oh, if you are a sinner,
Christ invites you! If you are but lost, remember Christ came to save the lost!
Do not be picking out your case and making it to be different from others, but
come, and welcome!Weary and heavy laden Sinner, come and welcome!
Come, even now!–
“Justas you are, without one trace
Of love, or joy, or inward Grace,
Or meetness for the heavenly place,
O guilty Sinner, come!
Come, here bring your boding fears,
Your aching heart, your bursting tears.
‘Tis Mercy’s voice salutes your ears,
O trembling Sinner, come.
The Spirit and the
Bride say, 'Come.’
Rejoicing saints re-echo, ‘Come.’
Who faints, who thirsts, who will, may come–
Your Savior bids you come.”
III. The text would not be fairly treated if I did not use it as THE
CONFESSIONOF THE GREAT OUTWARD SINNER WHEN
CONVERTED. I will now speak to those here present who, before conversion,
indulged in gross sins. Such are here. Glory be to God such are here! They
have been washed!They have been cleansed!My dear Brothers and Sisters, I
can rejoice overyou! More precious are you, by far, in my eyes than all the
precious gems which kings delight to wear, for you are my eternal joy and
crownof rejoicing!You have experienceda Divine change!You are not what
you once were!You are new creatures in Christ Jesus!
Now, I will speak for you. “We believe that through the grace ofour Lord
Jesus Christ we shall be saved, evenas they.” What do we mean? Why, we
believe that we shall be saved even as the best are saved!I will split that
thought up, as it were, into individual instances. Yondersits a very poor
Believer. We are very glad to see him at the Tabernacle. I know he had a

thought that his clothes were hardly goodenoughto come in, but I hope none
of you will ever stayaway because ofyour clothes. Come, come anyhow!
We are always glad to see you! At least, I am, if others are not. But my poor
Friend is very badly off, indeed. He would not like anybody, perhaps, to see
the room where he lives. Yes, but my dear Brother, do you expect to have a
poor man’s salvation? Do you expect that when you getto Heaven, you will be
placed in a corneras a pauper pensioner? Do you think that Jesus Christ will
only give you the crumbs which fall from off His table? “Oh, no!” I think I
hear you say, “Oh, no! We shall leave our poverty when we get to Glory.”
Some of our friends are rich. They have an abundance of this world’s goods
and we rejoice to think they have, and hope that they will have Grace to make
a proper use of this mercy. But we poor people believe that we shall be saved,
even as they! We do not believe that our poverty will make any difference to
our share in Divine Grace, but that we shall be as much loved of God as they
are, as much blessedin our poverty as they are in their riches, and as much
enabled by Divine Grace to glorify God in our sphere as they are in theirs.
We do not envy them, but on the contrary, ask Grace from God that we may
feel that if we are poor in pocket, yet we are rich in faith, and shall be saved
even as they. Others of you are not so much poor in money as you are poor in
useful talent. You come up to Chapel and fill your seat, and that is about all
you cando. You drop your weeklyoffering into the box and when that is done,
you have done all, or nearly all in your power. You cannot preach. You could
not conduct a PrayerMeeting. You have hardly courage enoughto give away
a tract.
Well, my dear Friend, you are one of the timid ones, one of the little
Benjamins of whom there are many. Now, do you expectthat the Lord Jesus
Christ will give you a second-handrobe to wearat His wedding feast? And
when you sit at the banquet, do you think He will serve you from cold and
inferior dishes? “Oh, no!” you say. “Oh, no! Some of our Brethren have great
talents, and we are glad that they have. We rejoice in their talents, but we
believe that we shall be saved even as they. We do not think that there will be
any difference made in the Divine distribution of loving kindness because of
our degree ofability.”
There are very proper distinctions here on earth betweenrich and poor, and
betweenthose who are learnedand those who are unlearned. But we believe
that there is no distinction in the matter of salvation–we shallbe savedeven as
they. Many of you would preach 10 times better than I do if you could only get
your tongues unloosedto say what you feel. Oh, what red-hot sermons you

would preach, and how earnestyou would be in their delivery! Now, that
sermon which you did not preach, and could not preach shall not be setdown
to your account, while perhaps that discourse ofmine will be a failure because
I may not have preached it as I should have done–withpure motives and
zealous spirit.
God knows what you would do if you could, and he judges not so much
according to what you do, as according to your will to do it. He takes in this
case the will for the deed, and you shall be saved, even as they who with the
tongue of fire proclaim the Truths of God. Mostlikely there is some doubting
Brother here. Wheneverhe opens “Our Own Hymn Book,”he very seldom
looks to “The GoldenBook of Communion,” but he generallyturns to hymn
No. 590, or thereabouts, and begins to sing “Contrite Cries.”
Well, my dear Friend, you are a weakling. You are Mr. Much-Afraid, or Mr.
Little-Faith. But how is your heart? What are your prospects? Do you believe
that you will be put off with a second-rate salvation? Thatyou will be
admitted by the back door into Heaven instead of through the gate of pearl?
“Oh no!” you say. “I am the weakestlamb in Jesus'fold, but I believe that I
shall be saved even as they. That is, even as they who are the strongestin
Grace, mostuseful in labor, and most mighty in faith.”
In a few hours, dear Friends, I shall be crossing the sea, and I will suppose
that there shall be a goodstiff wind and that the vesselmay be driven out of
her course and be in danger. As I walk the deck I see a poor girl on board. She
is very weak and ill, quite a contrastto that fine strong burly passengerwho is
standing beside her, apparently enjoying the saltspray and the rough wind.
Now suppose a storm should come on, which of these two is the more safe?
Well, I cannotsee any difference, because if the ship goes to the bottom they
will both go. And if the ship gets to the other side of the channel, they will both
land in security. The safetyis equal when the thing upon which it depends is
the same. So, if the weakestChristianis in the boat of salvation–thatis, if he
trusts Christ–he is as safe as the strongestChristian, because, if Christ failed
the weak one, He would fail the strong one, too. Why, if the leastChristian
who believes in Jesus does not getto Heaven, then Peterhimself will not get to
Heaven! I am sure of it, that if the smalleststar which Christ everkindled
does not blaze in eternity, neither will the brightest star.
If you who have given yourselves to Jesus should any of you be castaway, this
would prove that Jesus is not able to save–andthen all of us must be cast
away, too. Oh, yes! “We believe that we shall be saved, even as they.” I am
nearly done, but I will suppose for a moment that there has been a work of

Grace in a prison–ColdBath Fields, if you like. There are half-a-dozen villains
there, thorough villains. But the Grace of Godhas made new men of them. I
think I see them. And if they understood the text, as they lookedacross the
room, and saw half a dozen Apostles–Peter, James, John, Matthew, Paul,
Bartholomew, and so on–they might say, “We believe that through the grace
of our Lord Jesus Christ we shall be saved, even as they, even as those
Apostles are.”
Can you catchthe idea, and make it your own? When artists have drawn
pictures of the Apostles, they have often put a halo round their heads, very
much like a brass pan, or something of that kind–as if to signify that they
were some particular and specialsaints. But there was no such halo there–the
painter is far from the fact! We sayit, and sayit seriously and thoughtfully,
that 12 souls picked from the scum of creationwho look to Christ shall be
saved, even as the 12 Apostles are saved!Halo or no halo–they shall join in the
same hallelujah to God and the Lamb!
I will selectthree holy women–theyshall be the three Marys that we read
about in the Evangelists–the three Marys whom Jesus loved, and who loved
Jesus. These holywomen, 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 ofGod has met with them and they are now three weeping
Magdalenes, penitent for sin. These three might say, humbly, but positively,
“We believe that through the grace ofour Lord Jesus Christ we three
reclaimedharlots shall be saved, evenas they–the three holy matrons who
lived near Christ and were His delight.” “Ah, well!” says one, “this is Divine
Grace, indeed! This is plain speechand wonderful doctrine, that God should
make no distinction betweenone sinner and another when we come to Him
through Christ.”
DearHearer, if you have understood this very simple statement, go to Jesus at
once with your soul, and may God enable you to obtain complete salvation at
this hour! I pray you to come in faith to the Cross–Ipray my Master’s Grace
to compel you to enter into a state of full dependence upon Jesus, and so into a
state of salvation. If you are now led to believe on the Lord Jesus Christ, no
matter how black the past may have been, “the blood of Jesus Christ, God’s
dear Son, cleanses us from all sin.”–
Here’s pardon for transgressions past,
It matters not how black their cast.
And oh, my Soul, with wonder view,
For sins to come, here’s pardon, too."

Biblehub Resources
The Spirituality Of The Gospel
Acts 15:9
R.A. Redford
Purifying [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 essentialprinciples of gospelliberty.
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 characteristicofheathenism
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. Considerthe nature of the purity bestowed.
1. The conscience, by a sense of forgiveness;"perilous stuff" cleansedaway.
2. An object of love revealedto whom the heart is surrendered. "Thou
knowestthat I love thee." The germ of the new life in the soil of the affections.

3. Consecration. Circumcisionwas a covenantsign. "Out of the heart are the
issues of life." A pure will is that which is pledgedby a changedcourse of
actionand a new position.
III. THE HEART IS CLEANSED BY FAITH. The contrastbetweenthe old
covenantand the new. The truth acceptedbecomes the powerof Godunto
salvation. Spiritual cleansing differs from:
1. Mere ritual purification.
2. Mere nominal separationfrom the world by an external life.
3. Mere slavishobedience 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 againstthe temptation to self-righteousness andsuperficial
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.
Biblical Illustrator

We believe that through the grace ofthe Lord Jesus Christ we shall be saved.
Acts 15:11
The Christian's creed
Leonhardi and Spiegelhauer.
A confession—
I. OF PENITENCE, whichrests on a clearconsciousnessofsin.
II. OF HUMILITY, which attests the demerits of goodworks.
III. OF FAITH, which has recognised the riches of God's love in Christ.
IV. OF JOY, which is founded on the peace ofa pardoned heart.
(Leonhardi and Spiegelhauer.)
Salvationby grace
W. Le PoerTrench, B. D.
Consider—
I. THE PECULIAR BLESSING OF THE GOSPEL. Salvation. This implies a
bondage, in which the whole human race is involved. Not contentwith 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-echoedby the sinner's conscience,rolls — "The
soul that sinneth it shall die." "Cursedis 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 gospelproclaims
deliverance:"Christ has redeemedus 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 man's desert, but the
unearned bounty of God's free favour. As it is freely offered, so must it be
freely accepted. No unbelieving doubts and hesitation on accountof 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 ownunworthiness, coupled with a grateful sense of
God's undeserved mercy. Free grace shines conspicuous throughout the whole
plan of man's 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 thereofshall be brought forth with shoutings, crying "Grace!
grace!" unto it. Unhumbled men will doubtless be offended at this, and
rejecting salvationas a gift, will endeavourto earn it as a reward by seeking
to establishsome distinction betweenthemselves and more vulgar sinners;but
this is all labour in vain. It has pleasedGod 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 "savedby grace through faith." Salvationthrough
the grace ofthe Lord Jesus Christis the only salvationrecognisedin the
Bible; the only salvationthat will either exalt the holiness, vindicate the
justice, and magnify the mercy of God, or speak peace to the sinner's
conscienceandassure him of acceptancewith God. Such, then, is the peculiar
blessing of the gospel. A salvationaltogetherof grace, decreedby the grace of
God the Father, wrought out by the grace of God the Son, and applied and
rendered effectualby 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 ofaffliction and
of crime.
(W. Le PoerTrench, B. D.)

Grace -- the one way of salvation
C. H. Spurgeon.
Considerthe text as —
I. AN APOSTOLICAL CONFESSIONOF FAITH. "We believe." We will call
it the "Apostle's Creed," and it has quite as cleara 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 ofthe apostles who teachyou
that you are to be savedthrough the free mercy of God.(2)Self-righteousness.
Peterdid not say, "We believe that through doing our best we shall be saved
like other people," nor even "that if we actaccording to our light, God will
acceptthat little light for what it was." If we are ever savedat all we must be
savedgratis, not by wages;by God's love, not by our own merits. Those who
preach mere morality, or setup any way except this, preach another gospel,
and they shall be accursed, eventhough they preachit with an angel's
eloquence.(3)Salvationby the natural force of free will. He takes the crown
from off the head of man in all respects, andgives all glory to the grace of
God.
2. Take this creedto pieces. It implies the doctrine of —(1) Human ruin. Peter
saw this most clearly, or he would not have been so explicit upon man's
salvation.(2)The atonement. What does the apostle mean but the grace which
came from the Cross ofthe Saviour? What the sun is to the heavens, that the
doctrine of a vicarious satisfactionis to theology. Take awaythe cleansing
blood, and what is left to the guilty?
II. THE CONVERTEDMORALMAN'S STATEMENT. A company of Jews
have assembledto discuss a certainmatter, and some of them say, "Well,
perhaps these Gentile dogs may be saved; yes, Christ told us to go and preach
the gospelto every creature; therefore, no doubt, He must have included them
— we do not like them, though, and must keepthem as much under our rules
and regulations as we can; we must compel them to be circumcised." Now,

you expectto 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." Whata rebuke that would be! This is preciselywhat Peter meant.
1. Now, some of us were favoured with Christian parents, and consequently
never did know a greatdeal of the sin into which others have fallen. This is
cause for greatthankfulness; but if you ever are saved, you will have to be
savedin the same way as those who have been permitted to plunge into the
most outrageous sin. In this respectwe are all alike; we are born in sin, and
others.
2. Moreover, the method of pardon is the same in all cases. Inever heard of
but one "fountain filled with blood, drawn from Immanuel's 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, Iwill 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 getto
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-handrobe to wearat His wedding feast, and serve you from cold and
inferior dishes? "Oh, no! Some of our brethren have greattalents, and we are
glad that they have; but we believe that we shall be saved, even as they."
3. Mostlikely 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!" sayyou; "I am the weakestlamb in Jesus'fold; but I
believe that I shall be saved, even as they who are the strongestin 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 ofGod has made new men of them;
and, if they understood the text, as they lookedacrossthe room and saw half a
dozen apostles, they might say, "We believe that through the grace ofour
Lord Jesus Christ we shall be saved, even as those apostles are."
5. I will selectthe 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, andthere are three girls there who were once of evil fame: the
grace ofGod 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
James Parsons.
I. AN ANTICIPATION OF AN INVALUABLE BLESSING. "Salvation"
implying deliverance from spiritual danger, the enjoyment of spiritual good,
the attainment of heaven. Man's state rendered redemptive interference
necessary. Law was followedby rebellion: rebellion involves penal
consequences.
1. The Scriptural statements of man's guilt and danger.
2. Observationand experience verify the Word.
3. The individual involvement in guilt and danger.
4. The necessaryelements ofsalvation. Freedomfrom debasement, defilement,
fear of death and judgment and what lies beyond. The bestowmentof 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 characterand mission.
2. The manner in which He met the requisite conditions of human salvation.
He was a greatteacher, but He was more at the last supper, in the garden, on
Calvary. There salvationeffected. The fire fell and consumedthe sacrifice
which must otherwise have consumed the world.
3. Christ's sufferings were propitiatory, and formed part of a plan essentialto
the manifestationof the Divine mercy. Apart from Christ's atonement there is
no salvation.
4. The Saviour rose from the dead, ascendedinto heaven, and presents there
the memorials of His sacrifice.
5. The principle upon which this salvationis 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. "Savedevenas they." The mistake of Jewishconverts that they
had some advantage. Theirattempt to impose circumcision.
1. This salvationis available wherever the sovereigntyof God applies it.(1)
This is true of the various nations. Of all to whom it has been sent we cansay
we shall be savedeven as they.(2) This is true of all the varieties and degrees
of crime.(3) This salvationbinds its recipients in perfectunion, "NeitherJew
nor Greek."
(James Parsons.)
COMMENTARIES

Ellicott's Commentary for English Readers
(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 thathis hope of salvationwas 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 inconsistencyof an intolerant dogmatism,
insisting on imposing that which was acknowledgedto be profitless. It may be
noted that this is the lastappearance ofSt. Peter in the Acts, which from this
period turns exclusively upon the work of St. Paul. For the subsequenthistory
of the former, see Introduction to the Epistles of St. Peter.
Matthew Henry's Concise Commentary
15:7-21 We see from the words purifying their hearts by faith, and the
address of St. Peter, that justification by faith, and sanctificationby the Holy
Ghost, cannot be separated;and that both are the gift of God. We have great
cause to bless Godthat we have heard the gospel. Maywe have that faith
which the greatSearcherof hearts approves, and attests by the sealof the
Holy Spirit. Then our hearts and conscienceswill be purified from the guilt of
sin, and we shall be freed from the burdens some try to lay upon the disciples
of Christ. Paul and Barnabas showedby plain matters of fact, that God owned
the preaching of the pure gospelto the Gentiles without the law of Moses;
therefore to press that law upon them, was to undo what God had done. The
opinion of James was, that the Gentile converts ought not to be troubled about
Jewishrites, but that they should abstain from meats offered to idols, so that
they might show their hatred of idolatry. Also, that they should be cautioned
againstfornication, which was not abhorred by the Gentiles as it should be,
and even formed a part of some of their rites. They were counselledto abstain
from things strangled, and from eating blood; this was forbidden by the law of
Moses,and also here, from reverence to the blood of the sacrifices, which

being then still offered, it would needlesslygrieve the Jewishconverts, and
further prejudice the unconverted Jews. Butas the reasonhas long ceased, we
are left free in this, as in the like matters. Let converts be warned to avoid all
appearances ofthe evils which they formerly practised, or are likely to be
tempted to; and caution them to use Christian liberty with moderation and
prudence.
Barnes'Notes on the Bible
But we believe - We apostles, who have been with them, and have seenthe
evidences of their acceptance withGod.
Through the grace ... - By the grace ormercy of Christ alone, without any of
the rites and ceremonies ofthe Jews.
We shall be saved, even as they - In the same manner, by the mere grace of
Christ. So far from being necessaryto 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. Theyshould not, therefore, be imposed on others.
Jamieson-Fausset-BrownBible Commentary
11. through the grace ofthe Lord Jesus—thatis, by that only.
we shall be saved, even as they—circumcisionin our case being no advantage,
and in their case uncircumcisionno loss;but grace doing all for both, and the
same for each.
Matthew Poole's Commentary
The grace ofthe Lord Jesus Christ; all saving grace may be well so called, it
being purchased only by Christ, and bestowedupon us from the Father
through Christ.
Even as they; the Jews their fathers; these were saved through the grace of the
Messiahwhichwas to come; and the apostle urges this (againstthe imposing
of the law) to the Jews, becauseneither their ancestors northemselves could
be justified by the law, but only by grace.

Gill's Exposition of the Entire Bible
But we believe,.... Who are circumcised;the Arabic version adds, "and are
sure";for what follows is a sure and certainarticle 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 ofChrist
undertaking for them, assuming their nature, and dying in their room and
stead;through his redeeming, justifying, and pardoning grace:salvation is by
Christ; Jehovahthe 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 salvationis by "the grace" ofChrist; it was
grace moved him to engage in this work before the world began; it was good
will to men that causedhim 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 savedby the pure
grace and love of Christ, in dying for them, and on which they alone depended
for salvation;or else as the Jewishfathers were, for they were justified,
pardoned, accepted, and savedin the same way, as the saints under the New
Testamentare:they could not keepthe law perfectly, nor was there then, nor
now, salvationby it, only by the grace ofChrist; and in that way, and that
only, Old and New Testamentbelievers, Jews andGentiles, whether
circumcisedor uncircumcised, are saved. The Gentiles were not savedby the
light of nature, nor the Jews by the law of Moses;the one were not lost for
want of circumcision, nor the other savedby it; the only way of salvation to
both, and under all dispensations, is the Lord Jesus Christ; through whose
sacrifice sin is atonedfor, through whose blood it is pardoned, through whose
righteousness menare justified before God, and are acceptedwith him; and
through whom saints have communion with God; and by whom, and whose
grace, and not by their own works, they shall be savedwith an everlasting
salvation, from sin, law, death, hell, and damnation: and the salvationof one

and of another, even of all that are saved, Jews orGentiles, 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 cannothelp themselves;nor have
they anyone goodthing but what they have receivedfrom 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 respectto all persons that are
saved; some are not savedby their works, andothers by the grace ofChrist,
but they are all savedby grace;and none have any room to boastof
themselves againstothers.
Geneva Study Bible
But we believe that through the grace of the LORD Jesus Christ we shall be
saved, even as they.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Acts 15:11. ʼΑλλά] A triumphant contrastto the immediately preceding ὃν
οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσ. βαστ.
διὰ τῆς χάρ. τ. κυρ. Ἰ.] Comp. Romans 5:15; Romans 1:7; 1 Corinthians 1:3; 2
Corinthians 1:2; 2 Corinthians 13:13; Ephesians 1:2; Php 1:2; 2
Thessalonians 1:2. Not elsewhereusedby Peter. In triumphant contrastto the
yoke of the law, it is here placed first.
καθʼὃν τρόπονκἀκεῖνοι]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, againstPelagius)make it apply to πατέρες ἡμῶν.
Incorrectly, as the salvation of the Jewishfathers (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 Peterin the doctrine of the righteousness offaith was actuallyas
accordantwith Paul as he here expresses himself, is (in opposition to Baur,
Schwegler, Hilgenfeld, and Zeller) to be inferred even from Galatians 2:15 ff.,
where Paul acknowledgeshis and Peter’s common conviction, after he had
upbraided the latter (Acts 15:14)for the inconsistencyof his conduct at
Antioch. Comp. on Gal. l.c.;also Baumgarten, p. 430 f.; Lekebusch, p. 300 ff.
Expositor's Greek Testament
Acts 15:11. διὰ τῆς χ.: twice in his First Epistle St. Peterspeaks ofthe grace of
God, of the God of all grace;so also of the grace prophesiedbeforehand, of
the grace brought to them, cf. also Acts 3:7 and 2 Peter3:18. The exactphrase
here is not found elsewhere in St. Peter, although common in St. Paul, but see
Plumptre (Cambridge Bible) on 1 Peter 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 betweenthese, the
last words of St. Peterin Acts, and his previous utterances, with characteristic
idioms and expressions, see Alford on Acts 15:7 ff, cf. Schmid, Bibl. Theol. des
N. T., p. 427.
[283]Aug. Augustine.
Cambridge Bible for Schools andColleges
11. But] Translationfails 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 ofthe Lord Jesus](The most ancient authorities omit
Christ.) It is not to our having conformed to the Jewishlaw, St Peterurges,
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 whichform to us no ground for our
hope of salvation? In the N. T. history St Peter’s name appears no more, and
when we callto mind the opposition which, at the close ofthe first, and in the
secondcentury, was representedas existing betweenthe 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 accordwith the Apostle of the Gentiles.
Bengel's Gnomen
Acts 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) Salvationwas the question at issue:Acts 15:1.—κἀκεῖνοι,eventhey)
viz. those of whom Acts 15:7 speaks.Forthe antecedentis in Acts 15:7-9, the
consequentin Acts 15:10-11. And ἐκεῖνοι, they, is used on accountof the time
being somewhatfar back (remote, ἀρχαίωνἀφʼ ἡμερῶν), Acts 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, “Neitherour fathers nor we were able,” Acts
15:10;and therefore their case is brought under the same categoryof grace,
as opposedto the yoke. Peterthus reasons:The disciples now present are
savedin the same way as the Gentiles were formerly savedat Cæsarea. The
argument formerly proceeded(was inferred consequentially) from the Jews to
the Gentiles;ch. Acts 10:47, Acts 11:15;Acts 11:17;Galatians 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 Acts
15:14, repeats this, which is the sum of Peter’s sentiment.
Pulpit Commentary
Verse 11. - We shall be savedthrough the grace, etc., forthrough 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 Peterhere" (Chrysost., '
Hem.,' 32.).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Acts 15:11 But we believe that we are savedthrough the grace ofthe Lord
Jesus, in the same way as they also are."
KJV Acts 15:11 But we believe that through the grace of the Lord Jesus
Christ we shall be saved, even as they.
NIV Acts 15:11 No!We believe it is through the grace ofour Lord Jesus that
we are saved, just as they are."
that Ro 3:24; 5:20,21;6:23; 1 Cor 16:23;2 Corinthians 8:9; 13:14; Galatians
1:6; 2:16; Ephesians 1:6,7;2:7-9; Titus 2:11; 3:4-7; Revelation5:9
Acts 15 Resources - Multiple Sermons and Commentaries
JEWS AND GENTILES
SAVED THROUGH GRACE

Paul would later write that we are "justified (dikaioo - DECLARED
RIGHTEOUS OR FOREVER IN RIGHT STANDING BEFORE GOD)as a
gift by His grace through the redemption (apolutrosis) which is in Christ
Jesus" (Ro 3:24+)
Robertsonsays "Peterspeaksas the spiritual emancipator. He had been slow
to see the meaning of God’s dealings with him at Joppa and Caesarea, but he
has seenclearlyby now. He takes his stand boldly with Paul and Barnabas for
Gentile freedom....His doctrine of grace is as clearas a bell. He has lifted his
voice againstsalvationby ceremony and ritualism. It was a great
deliverance."
But (alla) - A strong term of contrastwhich means something like "on the
contrary." Petercontrasts the impossible to bear yoke of the Law with the
glorious grace ofthe Lord Jesus. The contrastcould not be greater. Mens'
works versus Christ's work finished (Jn 19:30)!
We - We Jews who have been saved.
Believe (plural - Peteris speaking forother believing Jews)(4100)(pisteuo)in
this contextmeans that Peterhas considerthe Gospelof grace to be true and
therefore worthy of one’s trust. He (and the other Jews included in the plural
"we" presumably the apostles like James, etc)held a firm conviction as to the
goodness,efficacy, orability of the Gospelto save one's soul by simple faith
completely independent of any "additives."
Spurgeon- What the sun is to the heavens, that the doctrine of a vicarious
satisfactionis to theology. Atonement is the brain and spinal cord of
Christianity. Take awaythe cleansing blood, and what is left to the guilty?
Deny the substitutionary work of Jesus, and you have denied all that is
precious in the New Testament.
That we are savedthrough the grace ofthe Lord Jesus - Through is placedat
the beginning of the sentence for emphasis. The preposition "through" is dia
which means across,successfullyacross, andin a sense is a picture of a
"door" (the grace ofthe Lord Jesus, a phrase that is synonymous with THE

GOSPEL), through which one walks by faith across to the other side from the
kingdom of darkness into the Kingdom of God's beloved Son.
Toussaintobserves that"The statement, We are saved, just as they are, is
amazing. A Jew under the Law would say the opposite and in reverse order
("they are savedas we are"), but one who knew God's grace, as Peterdid,
would not say that. Salvation for anyone—Jew orGentile—is by God's grace
(v. 11)and is by faith (v. 9; cf. Gal. 2:16; Eph. 2:8).' (The Bible Knowledge
Commentary)
It seems that some believers still have a misconceptionthat the wayone was
savedin the Old Testamentwas different from the way one is savedin the
New Testament. Thatis unfortunately a common misunderstanding for
salvationin the Old Testamentwas also by grace through faith in Messiah
(looking forward to His sacrifice), and is typified by the salvation of Abraham
in Genesis 15:6 which says "Then he believed in the LORD; and He reckoned
it to him as righteousness (I.E., HE WAS IN EFFECT JUSTIFIED OR
DECLARED RIGHTEOUS IN GOD'S SIGHT)." In Galatians 3:8+ Paul
explained that "The Scripture, foreseeingthat God would justify (declare
righteous) the Gentiles by faith, preached the gospelbeforehand to Abraham,
saying, “ALL THE NATIONS WILL BE BLESSED IN YOU.” So what did
Abraham believe? Clearly he believed the Gospel!Not only that but he was
savedin Genesis 15 and circumcisionwas not given as a sign until Genesis 17.
Clearly Abraham did not need circumcisionto be saved by faith!
Circumcision was a sign and a sealbut brought no life or salvation. It was an
important symbol, but it could not save. Only faith in Christ can save.
Saved(4982)(sozo)means they were delivered from danger and into the
condition of safety. So in this verse Peterrefers to God's "OperationRescue,"
in which He rescuedPeterand the other Jewishbelievers from the penalty
and powerof sin and eternalruin and brought safelyinto His eternal
kingdom. He will go on to say that "OperationRescue"was alsoofferedto the
Gentiles.
Grace (undeserved favor) (5485)(charis from from chairo = to rejoice. English
= charity. Beggars need"charity" as sinners need grace, for we are all

spiritual paupers outside of Christ, but "Godgives where he finds empty
hands"-Augustine [cf Mt 5:3+]) is a word which at its core conveys the sense
of favor. Grace in this passage speaksofthe Lord's favor, freely extended to
give Himself awayto sinners because He "ever leans towardthem." (ReadLk
19:10+)
Adrian Rogers says the best definition of grace that he has ever heard is that
God's grace is "both the desire and the ability to do the will of God."
Grace in simple terms is God's unmerited favor and supernatural enablement
and empowerment for salvationand for daily sanctification. Grace is
everything for nothing to those who don't deserve anything. Grace is what
every man needs, what none can earn and what God Alone can and does
freely give (see Ro 8:32-note where "freely give" is charizomai from charis = a
grace gift!). Grace addressesman's sin, while mercy addresses man's misery.
The gift of grace makes menfit for salvation, miraculously making separated
strangers into God's belovedsons (1Th 1:4+, 1Jn 3:1+, 1Jn 3:2+, 1Jn3:3+).
In the same way as they also are - There is no verb (are) in the Greek, but the
sentence reads more literally "even as also they." The intent is clearthat the
Jews that had been savedwere savedin the same way as the Gentiles are
saved. Just as God made no distinction in general, here Petersays in essence
He makes no distinction specificallyregarding how anyone is saved. We all
walk through the same "door." Notice how this parallels the words of Jesus
Who "left the door wide open" so speak when He declared "I am the door; if
anyone (IN GREEK THIS MEANS "ANYONE!") enters through Me (BY
GRACE THROUGH FAITH), he will be saved, and will go in and out and
find pasture." (Jn 10:9)
Spurgeon- You expect to hear Petersay to these gentlemen, “These Gentile
dogs, as you callthem, can be saved, even as you.” No, he turns the tables and
says to them, “We believe that you may be saved, even as they.” Suppose some
of our members should say, “Yes, we believe that a drunkard may be saved,
and a personwho has been a harlot, may, perhaps, be saved, too.” But
imagine now that I were to stand up and reply, “My dear brethren, I believe

that you may be savedeven as these.” What a rebuke it would be! This is
preciselywhat Petermeant.
A company of Jews have assembledto discuss a certain matter; some of them
look very wise and bring up certain suggestionsthat are rather significant.
They say, ‘Well, perhaps these Gentile dogs may be saved; yes, Jesus Christ
told us to go and preach the gospelto every creature;therefore, no doubt, he
must have included these Gentile dogs. We do not like them, though, and must
keepthem as much under our rules and regulations as we can; we must
compel them to be circumcised; we must have them brought under the full
rigour of the law; we cannotexcuse them from wearing the yoke of bondage.’
Presentlythe apostle Petergets up to speak, and you expectto hear him say to
these gentlemen, ‘Why, these ‘Gentile dogs’, as you call them, canbe saved,
even as you.’ No; he adopts quite a different tone; he turns the tables and he
says to them, ‘we believe that you may be saved, even as they.’ It was just as if
I should have a company of persons here now who had been very bad and
wickedand who had plunged into the deepestsin, but God’s grace has met
with them and made them new creatures in Christ Jesus:there is a church-
meeting, and when these persons are brought before the church, suppose
there were some of the members who should say, ‘Yes, we believe that a
drunkard may be saved, and a personwho has been a harlot may, perhaps, be
savedtoo.’ But imagine that I were to stand up and reply, ‘Now, my dear
brethren, I believe that you may be saved even as these’—whata rebuke it
would be! This is preciselywhat Peter meant. ‘Oh’ he said, ‘do not raise the
question about whether they can be saved; the question is whether you, who
have raisedsuch a question, will be saved’; ‘we believe that through the grace
of the Lord Jesus Christ we shall be saved, even as they.’ (Spurgeon)
Constable adds that "By referring to the Jews being savedin the same
manner as the Gentiles, insteadof vise versa, Peterrepudiated any thought of
Jewishsuperiority. Clearly he had recoveredfrom his temporary lapse at
Syrian Antioch (Gal. 2:11–14). Salvationis by grace (v. 11) through faith (v. 9)
plus nothing.
Lenski comments that "The fact that later Peterhimself did not live up to his
own words in Antioch and had to be rebuked in public by Paul (Gal. 2:11–

21+)changes nothing as to the truth and the import of Peter’s address here in
Jerusalem;it only points a warning for us lessermen." (The Interpretation of
the Acts of the Apostles)
Grace Church
Roanoke,Virginia
Dr. Jack L. Arnold
Lesson#36
ACTS
The JerusalemCouncil - Doctrine
Acts 15:1-12
Why is it necessaryto nitpick over biblical doctrine? Should we really fight
over doctrinal issues when the unity of the church is at stake? Do we needto
judge men on the basis of doctrine when we should be loving them? These
kinds of questions are being raisedtoday all through evangelicalismin
America. Doctrine is being setaside for unity and love which, in the end, may
be the destruction of the generalevangelicalmovement. We must remember
that doctrine is important and especiallywhen it concerns the facts and
interpretation of the biblical gospel. The gospelmust be defended at all costs
without compromise.

“But even though we, or an angelfrom heaven, should preachto you a gospel
contrary to that which we have preachedto you, let him be accursed. As we
have said before, so I say againnow, if any man is preaching to you a gospel
contrary to that which you received, let him be accursed”(Gal. 1:8, 9).
Christians may disagree overwhether there is going to be a millennium, or
when the church will be raptured, or whether it is right to baptize infants, or
whether the episcopalian, congregationalorpresbyterian form of government
is correct, but they must agree on the essenceofthe gospel. In no way can a
Christian compromise, water down, or pervert the gospel. If the gospelis
abandoned, the Christian Faith is abandoned!
The JerusalemCouncilin Acts 15 is the first major defense of the true gospel
of Jesus Christ. This council was calledto determine whether salvationwas
by works or grace, whetherone becomes a Christian by law keeping or by
grace through faith in Jesus Christ alone. Whateverelse may be concluded
about Acts 15, the issue at the JerusalemCouncilwas “the grace ofthe Lord
Jesus.” “Butwe believe that we are saved through the grace ofthe Lord
Jesus, in the same way as they also are” (Acts 15:11). The method or way of
salvationwas the centerof thought, so the controversywas whether a person
was savedby free grace or by some human rite, ritual, work or act.
THE CAUSE OF THE COUNCIL (Acts 15:1)
“And some men came down from Judea . . .” – Certain Jews, who were
probably converts to Christianity, came down from Judea to the church at
Antioch and beganto teach these Gentile believers that a Christian had to
keepthe Mosaic law in order to be saved. The issue was salvationby law, but
the controversyfocusedon the act of circumcision. These anonymous men
were professing Christians. While they appearedto be saved, the text does

not specificallytell us that they were saved. They were Christian legalists who
did not understand the grace ofGod in salvation or sanctification. These
legalists came to Antioch to pump these Gentile believers, who were savedout
of paganism, who had been idolaters, who had been devotedto licentious and
sexually immoral pagan temple worship and who knew nothing of the Mosaic
law, with the false teaching concerning the necessityof keeping the Mosaic law
to be saved.
We are not told who these men were, but they probably were self-appointed
and claimed to come from the Apostle James in Jerusalem. While we don’t
know who they were, we can pretty much tell what they were from observing
any modern day Christian legalists. Theywere gloomy, long-faced, critical,
kill-joys who had greatcommitment to their negative approach to life. The
tragedy was that these legalists were sincere. Theywere not trying to cause
trouble, but they were deeply committed to the belief that unless a Gentile
complied with the Law of Moses andwas circumcised, he had no right to call
himself a Christian. These legalistswere sincere, but they were in the dark
concerning the biblical conceptof grace.
“ . . . and beganteaching the brethren, ‘Unless you are circumcisedaccording
to the custom of Moses,you cannotbe saved.’” – The crux of the issue was not
simply a question of whether one should be circumcisedor not, but one had to
be circumcisedin order to be saved. These legalists were dogmatically
declaring that salvationis not by grace through faith, but by grace through
faith PLUS circumcision. These legalists wantedGentiles who believed in
Christ to keepevery aspectof the Mosaic law. “Butcertain ones of the sectof
the Pharisees who had believed, stood up, saying, ‘It is necessaryto circumcise
them, and to direct them to observe the Law of Moses’”(Acts 15:5). The
issue, then, was belief in Christ and keeping the law for salvation. This was
adding law-works to the grace of Christ for salvation. These legalists were not
againstGentiles being savedand becoming part of the church, but they said

Gentiles had to believe in Christ and keepthe Mosaic law if they were to be
saved.
This was a very attractive heresy and seemedto have some Old Testament
support. It was clearfrom the Old Testamentthat Gentiles were saved on the
basis of the Abrahamic covenant. The Abrahamic covenanthad, as its sign
and seal, the rite of circumcisionwhich was performed on every Jewishmale
child on the eighth day. The act of circumcisionwas originally designedto be
a symbol, but the Jews hadperfected this so as to make it necessaryfor
salvation. These Christianlegalists concluded, therefore, that every Gentile
male child should also be circumcisedto indicate they were of the covenant
people as was Abraham.
These legalists were teaching a false Christianity, but in many ways it sounded
so biblical. This was a mixture of grace and law, faith and works, and was
destructive to real Christianity which teaches that salvationis causedby
God’s grace and appropriated through faith in Christ. “Forby grace you
have been savedthrough faith; and that not of yourselves, it is the gift of God;
not as a result of works, that no one should boast” (Eph. 2:8, 9).
The issue of circumcisionfor salvationis far removed from us today, but we
still have many in the twentieth century who would tell us that Christ plus
some human actis necessaryforsalvation. Men who bear the name of
Christian tell us that if a person is to be savedhe must be waterbaptized, he
must be immersed, he must do certain external acts, or belong to a certain
denomination. Yes, and these false teachers canfind an isolatedScripture
here and there to prove their point, but in every case there is a rank denial on
the teacher’s part to acknowledge the pure grace ofGod in the salvationof a
soul. If salvation is by faith in Christ plus anything, Christ will profit nothing,
and this is the very same error the JerusalemCouncil refuted. We must trust
in Jesus Christ alone for salvation. We must not trust in Jesus Christ and our

baptism, and our church membership, and our denomination or anything else.
If we are trusting in Christ plus anything, we are not trusting in Jesus Christ
alone and He will profit us nothing.
CHOSEN MEN SENT TO JERUSALEM (Acts 15:2)
“And when Paul and Barnabas had greatdissensionand debate with them, . .
.” – Paul and Barnabas immediately saw their theologicalerrorand took
issue with them. This was a doctrinal point that threatenedthe very existence
of true Christianity. These Christians had a heated debate which caused
static and friction. In fact, this was a regular Donnybrook. Paul and
Barnabas were ready to defend the true gospel. Theyloved the unity of the
church, but they loved the pure gospelmore, so they fought for the truth.
Paul and Barnabas were not spineless, sentimental, jellyfish Christians who
gushed with love. If Christians would say, “Paul, you must not judge,” Paul
would have a few choice words for them. When they would say, “Now, Paul,
don’t get all tied up over doctrinal issues, oryou will split the church,” he
would give them a double whammy that would let them know they were
wrong. Paul and Barnabas were willing to confront error for the cause of
Christ and they would not allow the gospelto be twisted and perverted. Paul
and Barnabas probably took these legalists right to the text and showedthem
that Abraham was savedin Genesis 15 whenhe believed God and it was
counted to him for righteousness. Years passedbefore Abraham and his
family were circumcisedin Genesis 17. Circumcisionwas a sign and a seal
but brought no life or salvation. It was an important symbol, but it could not
save. Only faith in Christ can save. In the twentieth century, we have so
many ministers and sweetChristians who never get excited over biblical
doctrine, and it is not too long before the woolis pulled over the eyes of these
sweetsaints and they fall prey to some legalistic, works gospelwhichstrips the
true gospelof life and power.

We should never be surprised when the doctrine of grace alone in salvation
causes strife, for grace is an offense to the human pride. Grace is unmerited
favor. Grace says that even man’s faith is a gift from God. Grace is
gratuitous; it is free. By free grace, we mean that salvationcannot be bought,
workedfor or merited by man. Salvation is a pure gift from God provided
through the death of Jesus Christ for sinners. Free grace in Christ is an
offense to our morality, for it tells us that we cannot get to heavenby our
character. Free gracein Christ is an offense to our reasonfor it tells us that
we cannot philosophize our way to heaven. Free grace in Christ is an offense
to our culture, for it tells us that not many wise, noble and mighty are called
to salvation. Free grace is an offense to our education, for it tells us that we
cannot make ourselves goodenoughfor heaven. Free grace is an offense to
our human wills because it calls for unconditional surrender to Christ and
tells us that we are not savedby human volition. “In the exercise of His will
He brought us forth by the word of truth . . .” (James 1:18). Free grace
clashes with all human reasonand efforts to save oneself. Free gracesays a
man will not be savedunless God grants that man salvationthrough faith in
Jesus Christ, and this is repugnant to the totally depraved nature of every
human being. Free grace was taughtby the Lord Jesus Christ and it is just as
true today as it was when He taught it. “No one can come to Me, unless the
Father who sent Me draws him; and I will raise him up on the last day” (John
4:44).
“ . . . the brethren determined that Paul and Barnabas and certainothers of
them, should go up to Jerusalemto the apostles and elders concerning this
issue.” – It was finally decided by the church leaders in Antioch to send Paul
and Barnabas, and a few others of their number, perhaps Titus, to Jerusalem
to consult the pillars of the church there concerning this matter. Paul and
Barnabas were the most logicalmen to have been chosenfor this purpose.
They were informed, theologicallyastute and fearless menwho would take a
back seatto no one, not even the apostles. We must be careful not to read this
assuming Paul was uncertain as to the truth of salvationby grace through
faith in Christ, and therefore had to consultwith the other Apostles before it
was settled. Paul never had a moment’s doubt overthe issue because the

gospelhad been revealedto him by Christ. Paul and the others only wanted
confirmation from the mother church in Jerusalemso as to silence the
legalists.
It should be noted that at the Council of Jerusalemnot only the apostles, but
also the elders, deliberated on this matter of salvation by law or grace. Elders
today are still responsible to keepthe localchurch doctrinally sound and pure.
Another very significant point concerning the JerusalemCouncil is that the
whole first century church was not representedat this Council. The various
localchurches in the Roman world did not sent delegates orrepresentatives to
this council. It was a meeting of a delegationfrom the localchurch at Antioch
with the localchurch in Jerusalemover a theologicalquestionon which the
church at Antioch wanted guidance, counseland clarificationfrom the church
at Jerusalem. The purpose of this council was for consultationand not for
coercionbecauseofsome authoritative decree from the Apostles in Jerusalem.
However, the decisionat the JerusalemCouncil carried greatweightbecause
it was of greatinterest to all the churches. It is very questionable that from
Acts 15 any type of higher denominational systemcan be supported.
Delegates were notsent from all the localchurches. However, Acts 15 may
support the idea that localchurches of like mind should get togetherto discuss
matters of theologyand practice, but no binding decisionshould be made that
would be forcedon the localchurches.
CONTINUING TO ENCOURAGE THE BRETHREN (Acts 15:3)
“Therefore, being sent on their way by the church, . . .” – Again, we see the
localchurch at Antioch sending this delegationto Jerusalem. The local
church was centralin all New Testamentactionand activities and it should be
that way today.

“ . . . they were passing through both Phoenicia and Samaria, describing in
detail the conversionof the Gentiles, and were bringing greatjoy to all the
brethren.” – On their journey to Jerusalem, the delegationstopped in various
cities and encouragedthe brethren by sharing what God was doing among the
Gentiles. We should always getexcitedwhen we hear of God saving people.
One of the exciting things about a localchurch is when people are being saved
and these new converts become part of the localchurch, bringing in new life
and vitality.
COMING TOGETHERAS BRETHREN (Acts 15:4)
“And when they arrived at Jerusalem, they were receivedby the church and
the apostles andelders, . . .” – There was a warm welcome givenby the
church at Jerusalemto this delegationfrom the church at Antioch. There is
no real substitute for Christian love, warmth, friendship and hospitality.
Notice that the whole localchurch at Jerusalemreceivedthis delegation.
“ . . And they reported all that Godhad done with them.” – The Jerusalem
Council probably lasted for weeks ormonths and what we have recordedis
merely a synopsis of what happened. The first meeting to be held was a body
life service atwhich time Paul and Barnabas sharedthe triumphs of the first
missionary journey, telling of what God was doing for and through the
Gentile Christians. They told how Jesus Christwas changing the lives of
Gentiles as they responded to Him by faith.
CIRCUMCISION INSISTEDUPON BY THE LEGALISTS (Acts 15:5)
“But certain ones of the sectof the Pharisees who had believed, . . .” – There
was a group of converted Pharisees in the church at Jerusalemwho truly

believe in Christ but who had not broken from the Mosaic law. Theywere
victims of their culture and prejudices. These Pharisees,as unbelievers, failed
to destroy Christianity, but now, as misdirected Christians, they were a bigger
threat to the church. They were more dangerous on the inside of the church
than on the outside of it. Essentially, they had not changedin their practice
even though they had changedtheir attitudes about Christ. They were
Christian legalists. Theywere savedbut had wrong teaching because they did
not understand grace.
“ . . . stoodup, saying, ‘It is necessaryto circumcise them and to direct them
to observe the Law of Moses.’” – These sincere,convertedPhariseeswanted
to add something to the gospel. Wheneveranything is added to “by grace
through faith,” there is no longerthe gospelbut religion, a works system
whereby man is doing something to merit salvation. Bewareoflegalistic
pharisaism in or out of the church. Its message is one of slavery, and not of
emancipation; it binds and it does not bless. Everyreligion today which
makes demands on people to keepthe Law of Moses,observe certainexternal
ordinances, and comply with certain specifiedmanmade rules is the same old
pharisaism of the first century, dressedup in modern garb. Legalismin every
form kills the spirit of Christ.
CAREFUL CONSIDERATION OF THE ISSUE BY THE LEADERSHIP
(Acts 15:6)
“And the apostles and the elders . . .” – The issue was not takenlightly and
the doctrinal matter was consideredby the apostles and elders. This is why
elders must be men who canhandle the Word of God well, so they candefend
the true gospelaccurately.
“ . . . came togetherto look into the matter.” – There was a careful study of
the Old TestamentScriptures and the New Testamentrevelationon this
matter.

There should be no doctrinal issue which comes up in a localchurch which the
elders are not willing to deal with from the Bible.
There is a need today for all true Christians to get togetheraround the
inspired and Holy Scriptures to discuss the doctrinal issues of our day. We
need a World Council of Christians who will discuss the true gospelfrom a
biblical base so that the gospelwill staypure and undiluted.
CHRISTIAN GRACE AND FREEDOME UPHELD BY PETER (Acts 15:7-
11)
“And after there had been much debate, Peterstoodup and said, . . .” –
Apparently at this point, the council had moved into the public eye and Peter
stoodbefore the apostles, elders and congregation. He stood, and this stand
for Christ was probably the most important thing Peter ever did. He stood
boldly for the truth and he had the respectof the legalists becausehe was such
a legalisthimself before he had a vision from God. Peterwas God’s man for
the hour. Peterwas a Jew’s Jew and he could communicate with these
legalists.
“ . . . ‘Brethren, you know that in the early days God made a choice among
you, that by my mouth the Gentiles should hear the word of the gospeland
believe. And God, who knows the heart, bore witness to them giving them the
Holy Spirit, just as He did also to us; . . .” – Peterwent back at leastten years
when he was given a vision to go to the house of the Gentile Cornelius and
preach the gospel. It was God who openedthe door to the Gentiles. Gentiles
who knew hardly anything of the Mosaic Law were being gloriouslysaved and
were receiving the Holy Spirit. Peterarguedthat if it was necessaryto be
circumcisedto be saved, then these legalists were saying Godmade a mistake

in what He did at Cornelius’s house. These Gentiles were savedby grace and
not by law and the fruits of their salvationwere proof of the grace ofGod.
“ . . . and He made no distinction betweenus and them, cleansing their hearts
by faith.” – These Gentiles were savedby exercising faith in Jesus Christ
alone. All external, ritualistic salvationis refuted by what happened at
Cornelius’s home.
“Now, therefore why do you put God to the testby placing upon the neck of
the disciples a yoke which neither our fathers nor we have been able to bear?”
– Peter’s argument is that if the Jews couldnot keepthe law for salvation,
why do the Jews expectthe Gentiles to keepit? To be placed back under the
ceremonialaspects ofthe Mosaic Law for salvationor Christian living is to
place a yoke around a person’s neck which will choke out the very life of
Christ. Furthermore, no Jew in the Old Testamentwas savedby keeping the
Law of Moses. EveryJew who was savedbelieved by grace in the Messiah
who was to come. Furthermore, God has never saved anyone through the
keeping of the law. Do you know why? There has never been a person who
has kept the law. Godsaves on one basis and one basis only “by grace
through faith in the death and resurrectionof Jesus Christ, the Lord.”
The Mosaic Law puts men into bondage, makes them slaves, produces
miserable people who know nothing about the freedom which is in Christ
Jesus. Christsets a man free. The law puts him in bondage. Whenevermen
try to be savedby keeping the law, it is such a crushing burden, an intolerable
weight, they are often put into despair because they can never live up to the
requirements of the law.
“But we believe that we are savedthrough the grace ofthe Lord Jesus, in the
same way as they also are.” – How were Jews saved? The very same way as

Gentiles – by the grace ofthe Lord Jesus Christ. Peterdrew the whole issued
down to the grace ofGod. If men are saved by grace, no ritual, work, merit,
or act is the final cause of salvation. Men are savedonly through the grace of
the Lord Jesus Christ. If any man is saved, it is because offree grace which
became real to him at the moment he receivedChrist as personalLord and
Savior.
We must stand, at all costs, for salvationby grace through faith in Christ
alone, for if we give this truth up, we give up the gospel. In love, I must
expose error for the goodof the gospeland the cause ofChrist. When Roman
Catholics teachthat original sin is removed by the waters of baptism, daily sin
is removed by the non-bloody sacrifice ofthe mass, venial sins are removed by
the oil of extreme unction and others sins by purgatory, what place does this
leave for the grace of Christ? When Protestantliberals say that man gets to
heaven by characterand goodworks, what place does this give to the grace of
Christ? When conservative Protestantssaythat men must repent, confess,
believe and be baptized in order to be saved, what place is there for grace in
this system? Absolutely no works done by man or performed for man can
save anyone. Yet, there is an even more subtle false teaching in our day
among evangelicalswho saythat a man’s actof his will is the final cause of his
salvation. They teachthat God in grace has done everything He can in Christ
to save man, and now the final decisionis up to man himself. This makes
man’s faith or actof his will a work. Same kind of thinking was held by a
British monk, Pelagious, in the fifth century who taught that all men have a
free will and can respond to Christ if they desire to do so. This position of
Pelagius was condemnedas hereticalby three different church councils and
finally at the Council of Ephesus in A.D. 431. A modified form of Pelagianism
sprang up calledsemi-Pelagianismand this was condemnedat the council of
Orange in A.D. 529. Semi-Pelagianismis running rampant in our modern day
evangelicalcircles mixing grace and works, for free will unaided by God is
human work. Augustine opposedPelagius and said that men were saved by
grace through faith in Christ alone and tracedthe salvationroot of a person
to the elective purpose of God. If we truly understand free grace, we will

never get hung up with adding anything to salvation. Salvationis a total act
of God flowing from His pure, unadulterated, free and sovereigngrace.
Let it go on record that I am committed to the grace ofGod in salvation alone.
I believe in free grace whichis related to the doctrines of election,
predestination and particular redemption and the infallible callto salvation.
Grace is free. Grace is unmerited. Grace is sovereign. Gracewill be my
theme until I die!
One of the greatestevangelists who everlabored for Jesus Christwas George
Whitefield. He was the most dynamic evangelistthe nation of England every
produced and America has even seen. He was an evangelistwho had his
doctrine straight and saw the importance of grace. He said,
The doctrines of our electionand free justification in Christ Jesus are daily
more and more pressedupon my heart. Theyfill my soul with a holy fire and
afford me greatconfidence in God my Savior. I hope we shall catchfire from
eachother and that there will be a holy emulation amongst us who shall most
debase man and exalt the Lord Jesus. Nothing but the doctrines of the
Reformationcan do this. All others leave free will in man and make him at
leastin part a Savior to himself. My soulcome though not near the secretof
those who teachsuch things. I know Christ is all and all. Man is nothing. He
has a free will to go to hell but none to go to heaven till God workethin him to
will and to do of his goodpleasure. Oh the excellencyofthe doctrine of
electionand the saints final perseverance. Iam persuadedthat until a man
comes to believe and feel these important truths, he cannotcome out of
himself. But when convinced of these and assuredof their application to his
own heart, he then walks by faith indeed. Love, not fear, constrains him to
obedience.

CITATION OF GOD’S BLESSING UPON GENTILES (Acts 15:12)
“And all the multitude kept silent, . . .” – The Judaizers, the legalists, were
silencedby Peter’s arguments. That probably meant they stopped talking and
started listening as they realized they had missedthe whole point of grace in
salvation.
“ . . . and were listening to Barnabas and Paul as they were relating what signs
and wonders God had done through them among the Gentiles.” – Paul and
Barnabas told of what God was doing with the Gentiles. He was saving them
and they knew hardly anything of the Mosaic law. Whenwe understand the
biblical meaning of grace, we stoptalking about ourselves and start talking
about God and His Son, Jesus Christ.
CONCLUSION
Saved
Christian, are you concernedabout doctrine? Are you desirous to know and
proclaim the pure and true gospel? If you are, then you must expect
opposition because the non-Christian world hates grace and much of the
Christian world does not understand it. We are indebted to Paul and
Barnabas who stood for the truth. We are indebted to Peterwho stoodup for
the truth of salvationby grace. We are indebted to men like Augustine,
Wycliffe, Huss, Tyndale, Luther, Calvin, Zwingli, Whitefield, Spurgeonand
many others who have stoodin their generationfor the truth of grace in
salvation, and we, too, must stand in our generation. If we do not stand, this
generationmay lose the whole meaning of the gospel. MayGod grant us
grace to stand for the truth of grace!

Unsaved
Non-Christian, unsaved man, you are shut up to the grace ofChrist to save
you. If you are to be saved, Christ will have to work grace in you. However,
do no think you do nothing in the salvationprocess, forsalvationis by grace
through faith and you will never be saveduntil you trust Christ as Lord and
Savior. You must trust in Christ alone to save you. If you trust in Christ, you
don’t need anything or anyone else to save you. The Mosaic law, goodworks,
human acts, evenyour faith, cannotsave you. Only Christ can save you by
His grace and you must cling to Him for salvation. Trust Christ and you shall
know that He has workedgrace in your heart and that grace is FREE!
W. BARCLAY
PETER STATES THE CASE (Acts 15:6-12)
15:6-12 The apostles andelders met togetherto investigate this question. After
a greatdeal of discussionPeterstoodup and said, "Brethren, you know that
in the early days God made his choice among us, so that through my mouth
the Gentiles should hear the goodnews and believe. And God, who knows
men's hearts, bore his own witness to them by giving them the Holy Spirit just
as he had done to us too. He made no distinction betweenus and them for he
purified their hearts by faith. So why do you now tempt God by placing on the
necks of the disciples a yoke which neither our fathers nor we had the
strength to bear? But it is through the grace of Jesus Christthat we believe
that we have been saved in exactly the same, way as they too have been." The
whole assembly was silent and listened to Barnabas and Paul as they told the
story of all the signs and wonders God had done amongstthe heathen through
them.

In answerto the stricter Jews Peterreminded them how he himself had been
responsible for the receptionof Cornelius into the Church ten years before
this. The proof that he had acted rightly was that God had granted his Holy
Spirit to these very Gentiles who had been received. As far as the Law's claims
went they might have been ceremonially unclean; but Godhad by his Spirit
cleansedtheir hearts. The attempt to obey the Law's multifarious commands
and so to earn salvation was a losing battle which left every man in default.
There was only one way--the acceptanceofthe free gift of the grace ofGod in
an act of self-surrendering faith.
Peterwent right to the heart of the question. In this whole dispute the deepest
of principles was involved. Can a man earn the favour of God? Or must he
admit his own helplessnessand be ready in humble faith to acceptwhatthe
grace ofGod gives? In effect, the Jewishparty said, "Religionmeans earning
God's favour by keeping the Law." Petersaid, "Religionconsistsin casting
ourselves on the grace of God." Here is implicit the difference betweena
religion of works and a religion of grace. Peacewillnever come to a man until
he realizes that he can never put God in his debt; and that all he can do is take
what God in his grace gives. The paradox of Christianity is that the wayto
victory is through surrender; and the way to poweris through admitting one's
own helplessness.
CHRIS BENFIELD
The Constraint of the Church
Acts 15:7-12
This morning I would like to continue in the series:Turning the World
Upside Down. Paul and Barnabas were making a significant impact for the
Lord, reaching many who were lost, and even forcing those who rejectedthe

Gospelto acknowledge thatthere was something different about their
ministry. These that have turned the world upside down are come hither also.
This had not been an easyjourney for Paul up to this point. There had been
greatvictories, but they also faceddetermined opposition. In the previous
chapter Paul was assumedto be a god, and yet when the Jews incited a riot,
those who were ready to worship Paul turned on him, stoning him, believing
him to be dead. God clearly had His hand upon Paul, and even an angry mob
was unable to kill him. No doubt he was bruised and battered, but he
continued his work for the Lord.
Our text this morning finds Paul and Barnabas back at Jerusalemamong the
believers. One would assume that things would have been relatively calm
there, but opposition waited Paul in Jerusalem. Soonafterhis return, a great
dispute broke out in the church at Jerusalem. Paul, Barnabas, Peter, and
James were all present and they all possessedgodlyrestraint. It would have
been easyto have become enragedwith those who disputed with them, but
they handled the situation with wisdom and care.
If you have servedthe Lord within the church for any length of time, I am
sure that you are no stranger to disputes among the congregation. We are
human and there are times when our humanity shows. Dispute and conflict
will arise, but those who are successfulin turning the world upside down for
Jesus have learned how to handle these situations. Let’s considerthe
responses surrounding the conflict in Jerusalemas we think on: The
Constraint of the Church.
I. The Dispute Among the Assembly (7a) – And when there had been much
disputing, Peterrose up...We find there was much disputing. This doesn’t
appear to be a small disagreement, but a full blown confrontation. Let’s look a
bit closer. Notice:
A. The Origin of the Dispute (5) – But there rose up certainof the sectof the
Pharisees whichbelieved, saying, That it was needful to circumcise them, and

to command them to keepthe law of Moses. Reallythis should come as no
surprise. Jesus had more problems with the Phariseesand religious elite than
he did with those among the world. These were typically very legalistic and
intolerant of those who had views different than their own. Sadly this
confrontation originatedby
P a s t o r C h r i s B e n f i e l d , F e l l o w s h i p M i s s i o n a r y B a p t i s t
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those who were part of the assembly. These may have believed in Christ, but
they were determined to have their way concerning their view as well.
 I have said many times that Satan often gets more credit than he deserves.
In many parts of the world the church faces greatoppositionfrom without,
but sadly in America most church conflict originates from within. If we are to
be effective for the Lord, making a difference in our communities, there must
be unity among the church. We will never reachthe lostor increase
membership if there is fussing and fighting among the church. Mostpeople
don’t enjoy that type of environment and it certainly isn’t inviting.
B. The Opinion of the Disgruntled (1, 5) – And certainmen which came down
from Judaea taught the brethren, and said, Except ye be circumcisedafter the
manner of Moses, ye cannotbe saved. [5] But there rose up certain of the sect
of the Pharisees whichbelieved, saying, That it was needful to circumcise
them, and to command them to keepthe law of Moses. Thesehadapparently
acceptedthe factthat Jesus was the Christ, Savior of the world, but they
rejectedthe idea that faith in Him alone was sufficient to secure salvation. As
we will see, this dispute concernedthe Gentile believers, and the Pharisees
wanted to force them to be circumcisedin order to confirm and validate their
salvation. Jesus had not taught this to be necessaryand Paul was not placing

that burden on new believers either. This was nothing more than a traditional
preference. The Jews wantedthe Gentiles to conform to Old Testament
tradition. They placed tradition above the teaching of Christ.
 Many today are not effective in ministry because they are hung up on
tradition. I am not opposedto tradition. In many ways it can be beneficial, but
we cannot allow tradition to trump conviction. We must be willing to follow
the leadershipof the Lord even if it requires doing something differently. We
cannot develop a preconceivednotionregarding who is acceptable in the eyes
of God and who isn’t. We must be willing to engage and welcome allpeople
into our services, seeking to reachthem for Christ. There is no need in placing
undue burdens upon those who need Christ just so they will conform to our
ideas or preferences.
I. The Dispute among the Assembly (7a)
II. The Discernmentof the Apostles (7-9) – Here we discoverthe discernment
of the apostles through their measuredresponse to those who were
disgruntled. If we are to maintain a positive influence that is effective in
ministry, we too need proper discernment when conflict arises. There are
some fundamentals we must always consider. We find that Peterspoke of:
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A. The Sovereigntyof God (7) – And when there had been much disputing,
Peterrose up, and said unto them, Men and brethren, ye know how that a
goodwhile ago God made choice among us, that the Gentiles by my mouth

should hear the word of the gospel, and believe. Peter reveals the reasoning
behind their argument was futile. This was definitely not the work of man.
God was sovereignlyworking through Paul and in the hearts of the Gentiles.
They could try and refute the ministry of Paul if they desired, but they needed
to know they were in factworking againstthe Lord as well.
 We need wisdom and grace to discern the will of God among us and
properly respond to what He is doing around us. There is much that I am
unsure of. I am not a biblical scholar, but I do know that Christ came into this
world and gave His life a ransom for sinners. He desires to seek and save that
which is lost. We would do well to draw nigh to Him, in such a waythat we
can discernwhat He is doing, and move forward with Him in an effort to
evangelize the lost and encourage the believer. He will accomplishHis
purpose, whether we agree or not. He would gladly use us in ministry, but He
doesn’t have too!
B. The Salvationof the Gentiles (8) – And God, which knoweththe hearts,
bare them witness, giving them the Holy Ghost, even as he did unto us; Peter
revealedthat God had ordained that the Gospelbe taken to the Gentiles. He
had used Peterto reachCornelius and his house, as well as Paul and Barnabas
to reachmany Gentiles for Christ. They were from a different race of people
and from different cultural backgrounds, but the grace of God had brought
salvationto Gentile believers. The Gospelwas preachedunto them and they
responded in salvation, receiving the Holy Ghostjust as the Jewishbelievers
had.
 As I consideredthese words, I was reminded that Jesus is the Way, the
Truth, and the Life; no man comes to the Father exceptthrough Him. There
are not many ways of salvation. God doesn’tview people by race or class as
we do. He sees them all as sinners in need of salvation. His offer of grace has
been extended to all, and all canreceive salvationthrough Christ Jesus!The
drunk in the gutter is savedthe same way a child raisedin church is: by the
grace ofGod. We would do wellto remember that salvationis of the Lord and
not of man’s ability or devices. All who receive salvationcome through Christ.

C. The Sanctificationofthe Gentiles (9) – And put no difference betweenus
and them, purifying their hearts by faith. Many of the Jews were having a
hard time accepting the fact that Gentiles had been made part of the family of
God. They questioned their salvation, and likely had no intention of
worshiping with them or allowing them to have part in their fellowship. Peter
reminds them that God had savedthem, and that He saw no difference in a
born againGentile than He did in a born againJew. Theywere children of
God through Christ. Their hearts had been purified by faith, literally cleansed
of sin and defilement. Whether the Jews likedit or not, God acceptedthem.
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 This really spoke to me as I consideredseeking to make a difference for
Christ in our day. There can be little doubt that our nation has come a long
way in regard to racialequality, but there is still a sense ofspiritual
discrimination in the church. Many have their idea of whom God would save
and whom He wouldn’t. Sadly, in some congregations, certainbelievers are
held at arm’s length. They are never fully embracedas they should be.
 Let me be clear, there are no secondclass Christians!All who are born
againare part of the family of God. We are all going to the same heavenand
we serve the same Lord. Men may try and place separationamong believers,
but God doesn’t. It isn’t about our skin color, backgroundor bank account. It
isn’t about where we work or whom we associatewith. It is about being saved
by the grace ofGod. If you are saved, every believer is your brother or sister
in Christ! Fellowshipembraces all who attend and we must continue to do so.

I. The Dispute among the Assembly (7a)
II. The Discernmentof the Apostles (7-9)
III. The Declarationofthe Apostles (10-12)– Here we find how Peter, Paul
and Barnabas concludedtheir discussionconcerning this dispute. They didn’t
resortto petty arguments, but offeredbiblical truth. We canlearn from their
wisdom. We find they discussed:
A. The Inability of the Law (10) – Now therefore why tempt ye God, to put a
yoke upon the neck of the disciples, which neither our fathers nor we were
able to bear? Peter declaredthat it was unacceptable to force the Gentiles to
bear a burden (keeping the law) that neither they nor their fathers were able
to keep. This practice had not resulted in justification for the Jews andit
wouldn’t for the Gentiles either. There was no need to expect them to keepthe
law and Jewishtradition. God had not put that burden on them; He had
offered grace!
 You will have to agree that this practice continues today. Many churches
uphold the banner of Christ, preaching salvationthrough Him alone, and yet
they shackle their people with undue burdens. Often tradition and long held
opinions are held in the same regardas Scripture. I would never advocate
abandoning biblical standards, but many today are bound by legalistic
tradition.

B. The Security in the Lord (11) – But we believe that through the grace ofthe
Lord Jesus Christ we shall be saved, even as they. This must’ve enragedthe
legalist, but Peterdeclaredthe Gentile believers had receivedthe same
salvationas the Jews. Theyhad come the same wayand they
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were just as saved, even without circumcision. Peterkept his focus on the
primary objective, reaching souls for Christ. He refused to be sidetrackedby
this disagreement.
 Many churches today have lost focus of the objective and are ineffective for
the Lord because they are consumed with petty disagreements. Muchof what
the church majors on today will not matter in eternity. May we keepour eyes
on the Lord and our focus on the work He has given us. We cannotafford to
allow insignificant disagreements hinder our labor for the lost!
C. The Testimonyfor the Lord (12) – Then all the multitude kept silence, and
gave audience to Barnabas and Paul, declaring what miracles and wonders
God had wrought among the Gentiles by them. Paul and Barnabas addressed
the congregationto offer irrefutable evidence of the hand of God at work
among the Gentiles. The Jews may have had an opinion, but Paul had facts.
He had witnessed, firsthand, the miracles and wonders of God, resulting in the
salvationof Gentiles. In the end, rather than arguing, Paul gave praise to the
One who deservedit.
 The church canargue and fuss all it wants, but as the saying goes:the proof
is in the pudding. Churches that are turning the world upside down for Jesus
will experience tangible results through changedlives. I pray that we will
draw nigh to the Lord so that we too can experience His presence and power.

When He begins to move, we won’t have to defend our position. We will then
be able to point the doubters to the work of God and give Him the praise!
Conclusion:Churches will experience conflict from time to time. We are all
human, and even at our best, our humanity will show at times. The key is how
we handle those times. If we are to be effective in reaching the lost, we must
keepour focus on the main objective. We can’t afford to get boggeddown in
senseless disagreements.
Jesus is the only way of salvation. Apart from Him there is no hope. However,
we need to be reminded that all who come to Him in salvationreceive the
same salvationwe received. Our focus must be on working together for the
glory of God and the goodof our fellow man.
Maybe you are here today and you have not been saved. Maybe you feel as if
your sin has takenyou beyond salvation. That is exactly what the enemy
wants you to believe. I canassure you, none are beyond the reachof God’s
grace. If He has spokento you today, please respondto His call.
BIBLICAL ILLUSTRATOR
Verse 11
Acts 15:11
We believe that through the grace ofthe Lord Jesus Christ we shall be saved.
The Christian’s creed
A confession--
I. Of penitence, which rests on a clearconsciousnessofsin.

II. Of humility, which attests the demerits of goodworks.
III. Of faith, which has recognisedthe riches of God’s love in Christ.
IV. Of joy, which is founded on the peace of a pardoned heart. (Leonhardi
and Spiegelhauer.)
Salvationby grace
Consider--
I. The peculiar blessing of the gospel. Salvation. This implies a bondage, in
which the whole human race is involved. Not contentwith its swayin this
world, sin pursues the sinner evenbeyond 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-echoedby the sinner’s conscience,rolls--“The soulthat
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 gospelproclaims deliverance:
“Christ has redeemedus 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 powerof sin.
II. The channel through which this blessing is conveyed. “Throughthe grace
of our Lord Jesus Christ.” Salvationis not the reward of merit, but the gift of
grace;not the purchase of man’s desert, but the unearned bounty of God’s
free favour. As it is freely offered, so must it be freely accepted. No
unbelieving doubts and hesitation on accountof the magnitude of the gift and
our own unworthiness to receive it; no Pharisaicalstanding-outupon
conditions which, if required, could never be fulfilled; but a humbling sense of

our own unworthiness, coupled with a grateful sense ofGod’s undeserved
mercy. Free grace shines conspicuous throughout the whole plan of man’s
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 betweenthemselves and more vulgar sinners; but this is all labour
in vain. It has pleasedGodto 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 “savedby grace through faith.” Salvation through the grace of the
Lord Jesus Christ is the only salvation recognisedin the Bible; the only
salvationthat will either exalt the holiness, vindicate the justice, and magnify
the mercy of God, or speak peace to the sinner’s conscienceand assure him of
acceptancewith God. Such, then, is the peculiar blessing of the gospel. A
salvationaltogetherof grace, decreedby the grace ofGod the Father, wrought
out by the grace ofGod the Son, and applied and rendered effectualby the
grace ofGod the Holy Ghost.
III. The extent to which this blessedsalvationreaches. “We shallbe saved,
even as they.” There is no longer any distinction betweenJew and Gentile; but
“the same Lord over all is rich unto all that callupon 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 ofaffliction and of crime. (W. Le Poer
Trench, B. D.)
Grace--the one way of salvation
Considerthe text as--

I. An apostolicalconfessionof faith. “We believe.” We will call it the
“Apostle’s Creed,” and it has quite as cleara right to that title as that which
goes by the name.
1. The apostle did not believe in--
2. Take this creedto pieces. It implies the doctrine of--
II. The convertedmoral man’s 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 preachthe gospelto
every creature;therefore, no doubt, He must have included them--we do not
like them, though, and must keepthem as much under our rules and
regulations as we can; we must compel them to be circumcised.” Now, you
expectto hear Petersay, “Why, these ‘Gentile dogs’ as you callthem, 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.” Whata rebuke that would be! This is preciselywhat Peter meant.
1. Now, some of us were favoured with Christian parents, and consequently
never did know a greatdeal of the sin into which others have fallen. This is
cause for greatthankfulness; but if you ever are saved, you will have to be
savedin the same way as those who have been permitted to plunge into the
most outrageous sin. In this respectwe are all alike; we are born in sin, and
others.
2. Moreover, the method of pardon is the same in all cases. Inever heard of
but one “fountain filled with blood, drawn from Immanuel’s veins.” That
fountain is for the dying thief as much as for you, and for you as much as for
him.

III. The confessionofthe 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 getto
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-handrobe to wearat His wedding feast, and serve you from cold and
inferior dishes? “Oh, no! Some of our brethren have greattalents, and we are
glad that they have; but we believe that we shall be saved, even as they.”
3. Mostlikely 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--willbe admitted by the back door into heaven?
“Oh, no!” sayyou; “I am the weakestlamb in Jesus’fold; but I believe that I
shall be saved, even as they who are the strongestin 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 ofGod has made new men of them;
and, if they understood the text, as they lookedacrossthe room and saw half a
dozen apostles, they might say, “We believe that through the grace ofour
Lord Jesus Christ we shall be saved, even as those apostles are.”
5. I will selectthe 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, andthere are three girls there who were once of evil fame: the
grace ofGod 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. Man’s state rendered redemptive interference necessary. Law was
followedby rebellion: rebellion involves penal consequences.
1. The Scriptural statements of man’s guilt and danger.
2. Observationand experience verify the Word.
3. The individual involvement in guilt and danger.
4. The necessaryelements ofsalvation. Freedomfrom debasement, defilement,
fear of death and judgment and what lies beyond. The bestowmentof 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 characterand mission.
2. The manner in which He met the requisite conditions of human salvation.
He was a greatteacher, but He was more at the lastsupper, in the garden, on
Calvary. There salvationeffected. The fire fell and consumedthe sacrifice
which must otherwise have consumed the world.
3. Christ’s sufferings were propitiatory, and formed part of a plan essentialto
the manifestationof the Divine mercy. Apart from Christ’s atonement there is
no salvation.
4. The Saviour rose from the dead, ascendedinto heaven, and presents there
the memorials of His sacrifice.
5. The principle upon which this salvationis bestowed. Through grace,
unmerited mercy. Penance and merit are excluded.

III. The types which will be followedin the bestowment of salvationand the
extent to which it shall be carried. “Savedeven as they.” The mistake of
Jewishconverts that they had some advantage. Their attempt to impose
circumcision.
1. This salvationis available wherever the sovereigntyof God applies it.
ACTS CHAPTER 15:1-12, “SalvationIs By Faith In Jesus Plus Nothing”
By
Jim Bomkamp
Back Bible Studies Home Page
1. INTRO:
1.1. In our last study, we observedPaul and Barnabas on their return
trip from the mission field, and we noticed that after winning people to Christ
in severalof the cities they visited, they now returned to see that churches
were planted in those cities
1.1.1. We saw the tremendous courage that Paul and Barnabas had to return
to these cities since in eachone they had formerly been persecuted, and in
Lystra Paul had been stoned and left for dead

1.1.2. We saw how Paul and Barnabas poured their lives into these new
converts, teaching them how to apply the Word of Godto their lives, and
discipling them much as Jesus had discipled the 12 apostles
1.1.3. We saw how that Paul and Barnabas had both a parental and a
pastorallove for the ones that they had led to Christ, and we were reminded
that we have a responsibility to follow up and disciple those whom we might
win to Christ
1.1.4. We saw that Paul and Barnabas very prayerfully and carefully
appointed leaders to these new church plants, and then commended these men
to the Lord to carry on the work of the ministry which they had begun
1.2. Today, we are going to look at the Church Counselthat occurred in
Jerusalemafter some Judaisers had come down to Antioch of Syria and told
the people that in addition to believing upon Christ for salvationthat they also
had to be circumcisedas a Jew in order to be saved
1.2.1. We are going to look at a supremely important question in response to
studying this: What is required for a person to do in order to be saved?
1.2.2. We are going to look at the whole argument about whether a person
can be savedby works orjust by faith in Christ
2. VS 15:1 - “15:1 And some men came down from Judea and began
teaching the brethren, “Unless you are circumcisedaccording to the custom of
Moses,you cannotbe saved.”” - Some Judaisers came to Antioch of Pisidia
teaching that a person had to be ‘circumcised’in order to be saved
2.1. This chapter details a crisis in the early church that had a
tremendous potential to create a horrible schism in the church that would
have affectedChristianity for all time. The event was occasionedby some

Christian brethren with a Pharisaic backgroundwho came unsanctioned from
the church in Jerusalemto Antioch of Syria and beganto tell the people there
that in order to be savedthey must be ‘circumcised’.
2.1.1. Thesebrethren, who were part of that group calledthe “Judaisers”, did
not tell the people that it would be goodto or that it was important for them to
observe the Old Testamentlaws and circumcision, they told the people that in
order to be savedthey had to observe them.
2.1.2. Thus, the controversydevelopedover whether it was necessaryfor a
person to perform any work, or works, in order to have eternalsalvation
through Christ.
2.2. The Hebrew Christians at this time thought of Christ as simply being
the fulfillment of the Jewishreligion, and the kingdom of God as being
establishedthrough the nation of Israel. There was no thought on their part
of separating themselves at all from anything in the Old Testament. They
could not conceive ofChristianity as beginning with Christ, or of the church
being establishedwithout it being primarily connectedwith the Old
Testamentlaw and scripture.
2.2.1. However, the church in Antioch of Syria had been establishedby
Gentiles without relying upon any of the traditions of the Old Testament. The
gospelhad been taught as providing salvationto men and women strictly
through their faith in Jesus Christ for salvation, apart from having to observe
the Hebrew ceremoniallaws.
2.3. If you think about it, seeing the tremendous generations of heritage
that the Jews descendedfrom, it is only a mighty work of the Spirit of God in
the early church that was able to get some Jews to come to the place to where
they were willing to acceptand understand that salvationwas available only
through the grace ofGod, and not as a result of a person’s works.
2.4. In our world today, almost 2,000 years since the writing of the book
of Acts, there are many church groups and cults who are teaching that in
order for us to truly be God’s people and be saved, that there is something
else that we have to do besides trust in Christ for our salvation.

2.4.1. Some groups saythat you have to be baptized in order to be saved.
2.4.2. Some groups saythat you have to join their church to be saved.
2.4.3. Some groups saythat you must keepsome or all of the Old Testament
Laws in addition to believing in Christ to be saved (just as the Judaisers
taught in our study today).
2.4.4. Some groups saythat you have to have hands laid on you by their
church leaders in order to be saved.
2.4.5. Some groups saythat you have to manifest some spiritual gift (in
particular “tongues”)in order to be sure that you are saved.
2.4.6. Some groups saythat there are certain sacraments orrites that must be
observedin order to be saved.
2.4.7. Some groups saythat their church has the only correctdoctrine or
‘church name’, or that their church is the only one that can be traced back to
the early church, and thus in order to be savedyou have to join their church,
and theirs alone.
2.4.7.1.Bythe way, you should know that whenevera church claims they are
the only Christians you must immediately assume that they are false teachers.
2.4.8. This decisionreachedby this church council in Jerusalemin Acts 15
should have a tremendous impact upon all of these groups because the
decisionthat was made there has bearing upon all of these church groups. We
as Christians need to know that all we need to do in order to know that we
have salvationis to believe in Jesus Christfor salvation, having repented and
turned controlof our life over to God.
2.5. There are errant groups today that teachthat one must work their
way to heaven. They believe that it is not enoughjust to believe in Jesus
Christ, you must do certain works in order to be saved. However, the decision
reachedby the council in Jerusalemin this chapter should teachus all that
salvationis not going to be earnedby works, it is by faith alone. Forinstance:

2.5.1. The MormonChurch teaches that a personis savedby grace and
works, howeverthese two means to salvationare diametrically opposedto one
another and mutually exclusive.
2.5.2. The JehovahWitnessesteachsalvationis by works, and that you have
to join their church and then be committed to going door to door every
Saturday if you want to be saved.
2.6. Before we begin studying what the Word of God teaches concerning
whether salvationis by faith or by works, I want us to take a minute and
reflectupon how we are to receive the Word of Godin our lives. To illustrate
this point:
2.6.1. In 2 Chron. 16:1-13, is the story of King Asa of Judah. King Asa was a
righteous man and immediately upon his being made king, he got rid of all of
the idolatrous altars of worship throughout Judah (with the exceptionof the
high places which most of the righteous kings also did not remove), and for
thirty-nine years he worshipped and sought the Lord faithfully in Judah.
However, when Baasha, King of Israel, came againstJudah for battle, he
relied upon the King of Aram insteadof the Lord to give him victory. As a
result of Asa’s disobedience, the Lord senthim Hanani the prophet to rebuke
him of his sin in this, howeverinstead of receiving this word from the Lord he
became angry and threw the prophet in prison. Then, the rest of his life Asa
did not seek the Lord, evenwhen he became severelyill with an infection in
his feetthat after severalyears took his life, “16:1 In the thirty-sixth year of
Asa’s reign Baasha king of Israel came up againstJudah and fortified Ramah
in order to prevent anyone from going out or coming in to Asa king of Judah.
2 Then Asa brought out silver and gold from the treasuries of the house of the
Lord and the king’s house, and sent them to Ben-hadad king of Aram, who
lived in Damascus, saying, 3 “Let there be a treaty betweenyou and me, as
betweenmy father and your father. Behold, I have sent you silver and gold;
go, break your treaty with Baasha king of Israelso that he will withdraw from
me.” 4 So Ben-hadad listened to King Asa and sentthe commanders of his
armies againstthe cities of Israel, and they conquered Ijon, Dan, Abel-maim,
and all the store cities of Naphtali. 5 And it came about when Baasha heardof
it that he ceasedfortifying Ramah and stopped his work. 6 Then King Asa

brought all Judah, and they carried awaythe stones ofRamah and its timber
with which Baasha had been building, and with them he fortified Geba and
Mizpah. 7 At that time Hanani the seercame to Asa king of Judah and said to
him, “Becauseyou have relied on the king of Aram and have not relied on the
Lord your God, therefore the army of the king of Aram has escapedoutof
your hand. 8 “Were not the Ethiopians and the Lubim an immense army with
very many chariots and horsemen? Yet, because you relied on the Lord, He
delivered them into your hand. 9 “Forthe eyes of the Lord move to and fro
throughout the earth that He may strongly support those whose heart is
completely His. You have actedfoolishly in this. Indeed, from now on you will
surely have wars.” 10 Then Asa was angry with the seerand put him in
prison, for he was enragedat him for this. And Asa oppressedsome of the
people at the same time. 11 And now, the acts of Asa from first to last, behold,
they are written in the Book ofthe Kings of Judah and Israel. 12 And in the
thirty-ninth year of his reign Asa became diseasedin his feet. His disease was
severe, yet even in his disease he did not seek the Lord, but the physicians. 13
So Asa slept with his fathers, having died in the forty-first year of his reign.”
2.6.1.1.Ishare this tragic story of King Asa only as a warning for us because I
have seenit the case many times in the church that those who claim to be
God’s people have their hearts set on serving and following the Lord for a
time, sometimes evenmany years, howeverwhen they hear something from
God’s Word that they don’t like or that cuts againstthe quick in their life,
they leave the church and fall awayfrom the Lord.
2.6.2. In these verses in chapter 15 of Acts, we see that the Jews stumbled
over the Word of God, having known the scriptures and followedthe Lord in
their lives, and we see from the gospels’accountof Jesus’dialog with the
Jews, that the Old Testamentscriptures prophesied that the Jews would reject
their Messiah, as it said that the builders would rejectthe chief cornerstone.
2.6.3. Yousee, what stumbled the Jews was that the gospelthat was preached
by the apostles and brethren of the early church cut againstthe quick in
people’s lives, especiallythose who thought that they were spiritually
enlightened and already had a relationship with God, for it taught them that
there was nothing that they could do to merit salvation.

2.6.3.1.There is no work or works that we can do, no resolve of our will, no
promise or commitment we might make, and no righteousness ofour own
which would cause us to deserve to receive salvation.
2.6.3.2.More pertinently, the gospelmessagetells us that we are sinful people
and that the very motives and desires of our heart are wrong and evil.
However, though we as people may not think too highly of many other people,
we tend to think that deep down we ourselves are really wonderful people,
howevernothing could be farther from the truth.
2.6.3.2.1.The gospelcuts to the quick because it tells us that we have all fallen
short of the glory of God and that salvationcomes only by God’s grace.
2.7. The book of Galatians was written for the purpose of refuting the
false gospelwhich the Judaisers were teaching in the Galatianchurch. Paul
wrote in Galatians chapter1 that anybody who taught any other gospelbut
the true one should be “accursed”-kickedoutof the church, and separated
from God for eternity.
2.7.1. In the book of Galatians, Paultells those in the church there that the
Judaisers who came to their regionwere actually preaching another gospel
which is not the true gospel, forthey were teaching salvation basedupon
works. The entire book of Galatians then deals with many issues regarding
this same heresy:
2.7.1.1.Paulwrote that no man would ever be justified by the works of the law
in Gal. 2:16, “16 nevertheless knowing that a man is not justified by the
works of the Law but through faith in Christ Jesus, evenwe have believed in
Christ Jesus, thatwe may be justified by faith in Christ, and not by the works
of the Law; since by the works of the Law shall no flesh be justified”.
2.7.1.2.Paulwrote that the purpose of the law was to show people that they
could not keepthe law but neededfaith in Christ in order to be saved, “24
Therefore the Law has become our tutor to leadus to Christ, that we may be
justified by faith. 25 But now that faith has come, we are no longerunder a
tutor. 26 For you are all sons of God through faith in Christ Jesus”.

2.7.1.3.Paulwrote the stern warning that if we try in any way to do any work
in order to gain favor with God, then we are severing ourselves from Christ,
Gal. 5:1-6, “5:1 It was for freedom that Christ setus free; therefore keep
standing firm and do not be subject againto a yoke of slavery. 2 BeholdI,
Paul, sayto you that if you receive circumcision, Christ will be of no benefit to
you. 3 And I testify againto every man who receives circumcision, that he is
under obligation to keepthe whole Law. 4 You have been severedfrom
Christ, you who are seeking to be justified by law; you have fallen from grace.
5 For we through the Spirit, by faith, are waiting for the hope of
righteousness. 6 Forin Christ Jesus neither circumcisionnor uncircumcision
means anything, but faith working through love”.
2.7.1.3.1.Ihave discoveredthat sometimes Christians can begin to think that
though the Lord had initially forgiven them for all of their sins because ofHis
grace, that now they must gain His favor through their own works. However,
this error in thinking (and really Theology)is very destructive since none of us
will ever measure up to the righteousness ofGod, and we shall always be
under condemnation if we are trying to live in a works relationshipwith the
Lord.
2.8. Every false religion and cult has one thing in common, they teach
works righteousness, orthe necessityof doing works in order to be accepted
by God. Christianity, that is the real gospelmessage,is the only one which
teaches that a personis saved basedupon his faith in Christ, plus nothing.
3. VS 15:2 - “2 And when Paul and Barnabas had greatdissension
and debate with them, the brethren determined that Paul and Barnabas and
certain others of them should go up to Jerusalemto the apostles andelders
concerning this issue.” - The church in Antioch of Syria debated whether or
not a Christian also had to keepthe ceremoniallaws of Moses and decided to
send Paul and Barnabas to the mother church in Jerusalemconcerning this
issue

3.1. The debate that ensued after these ones came up from Jerusalem
brought up many important doctrinal issues that neededto be discussedand
agreedupon.
3.1.1. In the book of Acts, one thing that we discoveris that in the early
church many doctrinal issues were discussedand decided upon because of
circumstances that occurred. The understanding of theologyand doctrine of
the early church leaders grew as a result of the inception into the church of
people with ungodly practices and doctrinal errors.
3.2. It seems clearfrom Acts chapter15 that Paul and Barnabas
themselves never waveredfrom their understanding of salvation by faith in
Jesus Christ, plus nothing.
3.3. The church in Antioch decided that Paul and Barnabas and a few
others in the church should be the faithful ones to go to the church in
Jerusalemand to consultwith the elders there as to what should be
determined concerning whether or not a personwho came to faith in Christ
also had to keepthe ceremoniallaws of Moses.
4. VS 15:3 - “3 Therefore, being sent on their way by the church,
they were passing through both Phoenicia and Samaria, describing in detail
the conversionof the Gentiles, and were bringing greatjoy to all the
brethren.” - Paul, Barnabas, and the other faithful men from Antioch of
Syria traveled back to Jerusalem
4.1. Luke mentions how that Paul and Barnabas were describing the
fruits of their ministry to the Gentiles churches as they met with them in stop
offs in Galatia and Phoenicia during their journey to Jerusalem, and the
people in these churches rejoicedin hearing how God was working among the
Gentiles.

5. VS 15:4 - “4 And when they arrived at Jerusalem, they were
receivedby the church and the apostles and the elders, and they reported all
that God had done with them.” - Paul, Barnabas, and the others with them
were receivedby the church in Jerusalem
5.1. In Galatians 2:1-10, Paul writes about an event that occurredjust
before the events declaredin this verse, when Paul and Barnabas initially
arrived in Jerusalem, “2:1 Then after an interval of fourteen years I went up
againto Jerusalemwith Barnabas, taking Titus along also. 2 And it was
because ofa revelation that I went up; and I submitted to them the gospel
which I preach among the Gentiles, but I did so in private to those who were
of reputation, for fear that I might be running, or had run, in vain. 3 But not
even Titus who was with me, though he was a Greek, was compelledto be
circumcised. 4 But it was because ofthe false brethren who had sneakedin to
spy out our liberty which we have in Christ Jesus, in order to bring us into
bondage. 5 But we did not yield in subjectionto them for even an hour, so that
the truth of the gospelmight remain with you. 6 But from those who were of
high reputation (what they were makes no difference to me; God shows no
partiality)—well, those who were of reputation contributed nothing to me. 7
But on the contrary, seeing that I had been entrusted with the gospelto the
uncircumcised, just as Peterhad been to the circumcised8 (for He who
effectually workedfor Peterin his apostleshipto the circumcisedeffectually
workedfor me also to the Gentiles), 9 and recognizing the grace that had been
given to me, James and Cephas and John, who were reputed to be pillars,
gave to me and Barnabas the right hand of fellowship, that we might go to the
Gentiles, and they to the circumcised. 10 They only askedus to remember the
poor—the very thing I also was eagerto do”.
5.1.1. WhenPaul, Barnabas, and those with them came to Jerusalemthey
first of all had a private meeting with just the leaders at the church, and Paul
related in these verses in Galatians 2, that he had receivedthis revelationof
the gospel (also mentioned in Gal. 1:12) through Jesus Christ(and not from
men: Gal. 1:12).

5.1.1.1.Privately, the church leaders in Jerusalemwanted to ascertainwhatit
was that Paul was teaching and doing in his ministry to the Gentiles.
5.1.1.2.Paulsays also in these verses that the apostles and leaders in the
church all heartily receivedhis doctrine and rejoicedin what he had been
calledto do.
5.1.2. It was afterthis private meeting with leadershiponly, that Paul had the
meeting in Acts 15:4 which was with the church at large in Jerusalem. They
beganthe meeting by giving a testimonial description of all that the Lord had
been doing through their lives in reaching the Gentiles with the gospel.
6. VS 15:5-6 - “5 But certain ones of the sectof the Pharisees who
had believed, stood up, saying, “It is necessaryto circumcise them, and to
direct them to observe the Law of Moses.” 6 And the apostles and the elders
came togetherto look into this matter.” - A group of Pharisees who had
believed in Christ stoodup during this church meeting and said that it would
be necessaryto circumcise Paul, Barnabas, and their traveling companions
and direct them to observe the law of Moses
6.1. Some of the converted Pharisees, men who were not among the
leadership in the church, stoodup during this meeting and declaredto the
assemblythat the Gentiles must be directed to observe the Law of Moses.
6.2. Luke records then that the apostles and the elders decided to
investigate the issues brought up by the Judaisers more thoroughly and thus
they, ‘came togetherto look into this matter’.
6.3. The scarything about this church council in Jerusalemwas that the
dissensionwhich this debate createdhad the potential for splitting the early
church into two groups, Jew and gentile, and this would have had devastating
effects lasting for all generations, affecting the spread of the gospeland the
development of the church.

7. VS 15:7-10 - “7 And after there had been much debate, Peter
stoodup and said to them, “Brethren, you know that in the early days God
made a choice among you, that by my mouth the Gentiles should hear the
word of the gospeland believe. 8 “And God, who knows the heart, bore
witness to them, giving them the Holy Spirit, just as He also did to us; 9 and
He made no distinction betweenus and them, cleansing their hearts by faith.
10 “Now therefore why do you put God to the test by placing upon the neck of
the disciples a yoke which neither our fathers nor we have been able to bear?”
- Peterrecounts to the brethren there at the JerusalemCounselhow the
Gentiles had first receivedthe gospelwhen God led him to the house of
Cornelius (see Acts 10)
7.1. Wisely, Petersat there quietly and listenedto the argument of the
Pharisaic Christians before He stoodup and gave his insights which he had
receivedfrom the Lord.
7.1.1. We are wise as Christians when we are goodlisteners and hear people
out before we give them our opinions or answers. The writerof Proverbs
wrote in Prov. 18:13: “13 He who gives an answerbefore he hears, It is folly
and shame to him”.
7.2. Peterrecounts the following concerning the story of the householdof
Cornelius coming to salvation, as he says:
7.2.1. It was the Lord who prompted him to go to the house of Cornelius and
preach the gospel.
7.2.2. It was also the Lord who demonstratedHis acceptanceofthe Gentiles,
as he says that the Lord, ‘bore witness to them, giving them the Holy Spirit’.
7.2.3. Goddemonstratedthat there was no distinction betweenJew and
gentile when it came to the gospel, forHe would save all men through faith in
Jesus Christ for salvation.

7.2.3.1.Itwas Christwho actually had set free the JewishChristians who had
been under the bondage of the law, seeking in vain to be justified before God
on the basis of works.
7.2.4. The Gentiles had their ‘hearts cleansed’by God through faith, not
through their keeping of the Mosaic Law, and the evidence of this is that they
receivedthe Holy Spirit, and we know that the Holy Spirit does not come into
unclean hearts. Peter’s argument then is that if these ones have already had
their hearts cleansedby God through their faith, how canthey and why
should they try to cleanthem up by trying to keepthe law, since no one had
ever been able to keepthe Law consistentlyand thus it was a yoke that neither
they nor their forefathers were truly able to bear.
7.2.4.1.Remember, in Matt. 11:28-30 Jesus told us in contrastthat His yoke is
easyand His burden light, “28 “Come to Me, all who are weary and heavy-
laden, and I will give you rest. 29 “TakeMy yoke upon you, and learn from
Me, for I am gentle and humble in heart; and you shall find rest for your
souls. 30 “ForMy yoke is easy, and My load is light.””
7.2.4.2.Petertells them that they better not ‘put God to the test by placing
upon the neck of the disciples the yoke of the Mosaic Law.
7.2.4.3.Christians who seek to impose upon believers any work which they
must perform in addition to trusting in Jesus Christ alone for salvation, need
to realize that they also are ‘putting God to the test’by adding to His word
and requiring something additional besides faith which they must perform in
order to be savedor have assurance oftheir salvation.
7.2.4.4.Rev. 22:18 reveals the curse that is upon anyone who “adds to God’s
words” something additional.
7.3. Peterhad gained wisdomfrom observing the Lord’s actions in
accepting the Gentiles by faith in Jesus Christ. We are wise if we follow
Peter’s example and watch carefully the things that the Lord does so that we
also canlearn from them.

8. VS 15:11 - “11 “Butwe believe that we are saved through the
grace ofthe Lord Jesus, in the same way as they also are.”” - Petertells the
counselassembledin Jerusalemthat they believe that it is only by grace that
any man is saved
8.1. In this verse, when Petersays ‘we’ believe, he is referring to all of the
apostles and leaders in the church in Jerusalem, for they all were in
agreementthat salvation comes about through the grace of Godalone.
8.2. Peterand the apostles preachedthe same gospelas the apostle Paul,
salvationby ‘grace’through faith (see Eph. 2:8-9), and now Petertells those
who were present at this councilthat the Jews themselves were ‘savedthrough
the grace ofthe Lord Jesus, in the same wayas they also are’.
8.2.1. We might have expected Peterto say that the Gentiles were savedin the
same way as the Jews, howeverto make his point more clearly, Peterturns
this around and tells the brethren gatheredin Jerusalemthat the Jews are
savedin the same way as the Gentiles, by ‘grace’through faith, and not of
works.
8.3. Again, there is nothing that we could do in order to gain God’s
acceptanceofus or favor, for as the scriptures teach us, none of us are
righteous, and all have come short of the glory of God (see Rom. 3:23).
9. VS 15:12 - “12 And all the multitude kept silent, and they were
listening to Barnabas and Paul as they were relating what signs and wonders
God had done through them among the Gentiles.” - Paul and Barnabas
related to the group present all of the greatthings that God had done through
them on their first missionary journey
9.1. After Peter’s speaking out of His opinion, Barnabas and Paul began
to relate all of the many ‘signs and wonders God had done through them
among the Gentiles’.

9.2. During all of Paul’s and Barnabas’ministry and first missionary
journey, God had continued to show His acceptanceofthe Gentiles on the
basis of their faith in Jesus Christalone for salvation.
9.2.1. This recounting of what God had done through the gospelmessage Paul
and Barnabas preachedamongstthe Gentiles just served to prove to a greater
extent that the gospelthey preached was ‘Godordained’.
10. CONCLUSION:
10.1. I don’t want to misleadanyone, for there is a repentence that is
required for anyone to come to salvation, and thus repentence is almost
always mentioned in any of the gospelsermons found in the New Testament.
A person must acknowledge his sin before God and be willing to turn from his
life of sin and walk in obedience to God as he is trusting in Christ alone for
salvation, if he indeed is to be saved. The reasonwhy so many have prayed a
prayer to receive Christ and yet have fallen awaylater is because there was
never any genuine repentence in the first place, no grieving over and
conviction of sin, and thus the person did not enter into a relationship with
Christ. Repent, and trust in Christ alone for salvation, and you shall be
saved!
CALVIN
Verse 11
−
11.Bythe grace of Jesus Christ. Petercompareth these two togetheras
contrary the one to the other; to have hope − (116)in the grace of Christ, and

to be under the yoke of the law; which comparisondoth greatlyset out the
justification of Christ, inasmuch as we gatherthereby, that those are justified
by faith who, being free and quit from the yoke of the law, seek for salvation
in the grace ofJesus 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 salvationby the grace ofChrist, unless the yoke of the
law be takenaway, 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 savedthrough 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 salvationby the grace ofChrist; therefore we
are not under the yoke of the law. Unless there were a disagreementbetween
the grace ofChrist and the yoke of the law, Petershould deceive us. − (117)−
Wherefore, those must needs depart from the righteousness ofthe law,
whosoeverdesire to find life in Christ; for this contrariety appertaineth not
unto doctrine, but unto the cause ofjustification. −
Whereby is also refuted their surmise, − (118)who say that we are justified by
the grace ofChrist, because he regeneratethus by his Spirit, and giveth us
strength to fulfill the law. Those who imagine this, though they seemto ease
the yoke of the law a little, yet they keepsouls 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 absolutelyfulfill the law. Wherefore, we must define the grace of Christ
far otherwise (whereunto the hope of salvationleaneth) than they dream; to
wit, that it be free reconciliationgottenby the sacrifice ofhis death; or, which
is all one, free forgiveness ofsins, which, by pacifying and appeasing God,
doth make him of an enemy or severe judge, − (119)and which cannotbe
pleasednor 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 ofsalvation, then must we call to mind the free adoption alone,
which is joined with the purging [expiation] and forgiveness ofsins. 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. Peterdoth testify in this place, that though the servitude of the
law were laid upon the fathers as touching the external shoe, yet were their
consciencesfree 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, Peteraffirmeth that we agree
very well with the fathers, because theyno less than we reposedhope of
salvationin 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 reasonof 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 Petermaketh 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 teacheththat 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 agreethwith that saying of the apostle, −
“Christ yesterday, and today, and for ever,” −
( Hebrews 13:8.)
“ Spem salutis,” hope of salvation.

“ Fucum faceret,” shouldmake a gloss.
“ Commentum,” fiction.
“ Vel severo etimplacabili judice,” or a severe and implacable judge.
ADAM CLARKE
Verse 11
Through the grace ofthe Lord Jesus Christwe shallbe saved- This seems to be
an answerto anobjection, "Has notGoddesignedto save us, the Jews, byan
observance ofthe law; andthem, the Gentiles, bythe faith of the Gospel?"No:
for we Jews canbe savedno otherwaythan through the grace ofthe Lord
Jesus Christ; andthis is the wayin which the Gentiles in questionhave been
saved. There is but one wayof salvationforJews andGentiles, the grace,
mercy, orfavor coming by and through the Lord Jesus, the Christ; this is now
fully openedto the Gentiles; andwe believe we shallbe savedin the same way.
The Sermons of Dan Duncan Acts 15:1-35 Acts "Grace Alone"
TRANSCRIPT
[Message]Ourtext this morning is Acts 15:1-35. I don't think it's necessary
to read all 35 verses, so I am going to read verses 1-21. If you're visiting, we
finished last week, as youcan imagine, Acts 14, which concludes Paul's first
missionary journey, and as Paul concluded that journey, he had a rather
rough experience. He was stoned in Lystra and left for dead. He continued on

and then returned to those cities that he had been in - Antioch and Lystra did
and Derbe and the others. And coming back through, he made the statement
to them, "Encouragethe brother," and then said in verify 22, "Throughmany
tribulations we must enter the kingdom of God." And we put some stress on
that, that the Christian life is not always an easylife. In fact, it's never an
easylife. It's a life that's rather demanding. But it's not just that. It's not just
a life of tribulation. God does give us rest. He gives us times of refreshment.
He's very goodand generous aboutthat, and we come to the end of the
chapter and Paul and Barnabas have returned to Antioch and Syria and they
have reported to the church on their mission. And then we read in verse 28,
"And they spent a long time with the disciples," perhaps a year there in
Antioch, teaching, and it was a time of refreshment. It was not of time of trial
and tribulation. But that did not go on without interruption. In fact, it comes
to an end when we come to verse 1 of chapter 15, where we read, "Some men
came down from Judea and beganteaching the brethren, 'Unless
- 2 - " Grace Alone " by Dan Duncan Copyright © 2014 Believers Chapel,
Dallas, Texas. AllRights Reserved.
you are circumcisedaccording to the customof Moses, you cannotbe saved.'
And when Paul and Barnabas had greatdissensionand debate with them, the
brethren determined that Paul and Barnabas and some others of them should
go up to Jerusalemto the apostles and elders concerning this issue. Therefore,
being sent on their wayby the church, they were passing through both
Phoenicia and Samaria, describing in detail the conversionof the Gentiles,
and were bringing greatjoy to all the brethren. When they arrived at
Jerusalem, they were receivedby the church and the apostles and the elders,
and they reported all that God had done with them. But some of the sectof the
Pharisees who had believed stoodup, saying, 'It is necessaryto circumcise
them and to direct them to observe the Law of Moses.'"The apostlesand the
elders came togetherto look into this matter. After there had been much
debate, Peterstood up and said to them, 'brethren, you know that in the early
days God made a choice among you, that by my mouth the Gentiles would
hear the word of the gospeland believe. And God, who knows the heart,

testified to them giving them the Holy Spirit, just as He also did to us; and He
made no distinction betweenus and them, cleansing their hearts by faith. Now
therefore why do you put God to the testby placing upon the neck of the
disciples a yoke which neither our fathers nor we have been able to bear? But
we believe that we are savedthrough the grace ofthe Lord Jesus, in the same
way as they also are.'"All the people kept silent, and were listening to
Barnabas and Paul as they were relating what signs and wonders God had
done through them among the Gentiles. "After they had stopped speaking,
James answered, saying, 'brethren, listen to me. Simeon has related how God
first concernedHimself about taking from among the Gentiles a people for
His name. With this the words of the Prophets again, just as it is written,
"'Aft these things I will return/And I will rebuild the tabernacle of David
which as fallen/And I will rebuild its ruins/And I will restore it/So that the rest
of mankind may seek the Lord/And all the Gentiles
who are called by My name'/Says the Lord, who makes these things known
from long ago. "Therefore itis my judgment that we do not trouble those who
are turning to God from among the Gentiles, but that we writ to them that
they abstain from things contaminated by idols and from fornication and
from what is strangled and from blood." That's a reference to food with blood
in it, prohibited in the Law of Moses. Verse 21, "ForMosesfrom ancient
generations has in every city those who preach him, since he is read in the
synagogueseverySabbath." May the Lord bless this reading of His word.
Let's bow togetherin a word of prayer. [Prayer] Father, it is a privilege to
gather togetherin this place this morning to read togetheryour inherent word
and then to spend time in some detailed study of it. We pray, Lord, that you
would bless us as we do that, that you would teach us and instruct us and
build us up in the faith. We are well equipped, Father, to be built up in the
faith, because notonly is every believer in Jesus Christa new creature in
Christ, we have new faculties. We have a new heart. We have hearts that are
receptive to your truth. But we have hearts that have been sealedwith the

Spirit of God. He dwells within us, and the Holy Spirit not only protects us
from the evil one, not only keeps us in Christ, not only is the means by which
Christ's life is communicated to us, but He is also our guide and He is our
teacher, and we pray for that teaching ministry this morning. May we not
harden our hearts to it. May we be receptive to that which You have spokenof
in Your word. May we receive it and may it be applied properly to our lives. It
is a blessing beyond estimation, Father, that we possessthe third person of the
Trinity, that He literally dwells within us, because He changes us. He does
teachus and He makes us new creatures increasinglylike Jesus Christ. And
we pray for that this morning.
Bless us spiritually. Bless us physically, materially as well. We think of the
sick. We think of those who are recovering from surgeries. We pray that You
would bless them and give them continued recovery. Restore them to our
fellowship soon, and we pray for others who may be undergoing various trials,
trials that we may not even be aware of, but are struggling with financial
difficulties or emotional struggles. We pray that You'd give encouragement
and correction, restoration. We pray for this land. We pray for our nation.
We pray for our government. We pray that You'd bless those in authority
over us. You have placedthem there, Father. It's Your sovereignhand that
raises up men and women to rule in government, and we acknowledgethat
and pray for those who govern over us. Bless this nation as we approachdays
of decision, when we will be choosing new government officials. Maywe have
wisdom to choose those whichwould please You. Bless our time togetherthis
evening as we gathertogetheragainthis evening to celebrate the Lord's
supper. May our hearts be well prepared. And bless all those who participate
and Christ would be exalted. We thank You that He has come and that He
laid down His life for us. and we thank You that He's coming again. May we
live for that day, Father. We pray these things in Christ name. Amen.
[Message]The other day, I pickedup Harry Ironside's commentary on the
book of Acts and read his statementthat one of the hardest things for these

minds of ours to graspis the freeness ofGod's salvation. That's a good
statement, and it goes to the very heart of our passage. People cangraspthe
gospelin that they can understand our meaning that salvationis free, apart
from works, and due to no merit of our own. But they can't grasp it, they
can't acceptit as true. They can't trust in it. That is the hardest idea for
people to believe. People wantto add something of their own to the work of
God - their gooddeeds, or maybe just one deed, like baptism or taking the
sacraments orchurch membership. Men love to speak oftheir
accomplishments. It's
been that way since Cain brought an offering to God of the fruit he had grown
from the ground he had cultivated. It was the labor of his hands, what he
produced by the sweatof his brow, which he laid at the altar with pride and
which God rejected. Salvationis God's gift, not man's work. Three of the
slogans ofthe Reformationexpress that as clearly, I think, as it can be
expressed:grace alone, faith alone, and Christ alone. That was the point that
Martin Luther made when he translated the New Testamentinto German. In
Romans 3:28, Paul wrote, "We maintain that a man is justified by faith apart
from the works ofthe Law." But when Luther came to that verse, he added
one word: alone. He translated it, "A person is justified without works of the
Law through faith alone." He was severelycriticized for that, because the
word "alone" is not found in the Greek text. Luther knew that, of course, but
he defended his addition on the grounds that it preserves the sense of the text
and Luther was right. That is the sense of the text. That is the teaching of the
Bible. Salvationis by grace alone, through faith alone, in Christ alone. That's
the goodnews. That's the best news. And yet it is news that must be defended
in eachgeneration, because mannaturally a religion in which he canboast, in
which he canparade his accomplishments, and so people are always trying to
turn Christianity into that kind of religion. It happened in the first generation
of the church. It happened in the city of Antioch in the church that was there.
And events there led to a meeting in Jerusalemwhat many have called the

Jerusalemcounsel. Luke lays a greatdeal of stress on that. He saw that as
very important. He gives almostan entire church of his book to these events -
35 verses. It was a watershedmoment that determined, humanly speaking, the
whole course of the church, whether it would remain the church or become
another Jewishsect. Well, as I said, events beganin Antioch. Paul and
Barnabas had returned from the first missionary journey and they had
reported all
that God had done, how He had opened a door of faith to the Gentiles.
Gentiles were streaming into the church. And while that causedthe Christians
in Antioch to rejoice, it troubled many of the conservative Jewishbelievers in
Jerusalem. Theyhad acceptedGentile salvationwith the salvationof
Cornelius and those in his household. In fact, the Old Testamenthad
predicted that, all the way from the time when Abraham was given his first
promise back in chapter 12 of Genesis. He would be a blessing to the nations.
But if they had forgotten those promises in the Old Testament, they certainly
were made aware of them and aware of the fact of Gentile salvationwith the
conversionthat took place down in Caesareain Cornelius'household. It had
been accompaniedby indisputable evidence from God of His approval of them
and their salvationwhen He gave to them the gift of the Holy Spirit. That
should have settledthe matter. But at that time there were few Gentile
believers. It was mainly a Jewishchurch and everyone was respecting the Law
of Moses. Butwith the increasing influx of Gentile converts from paganism,
some Jewishbelievers were afraid that the moral condition of the church
might be weakenedand Jewishcustoms ignored and even forgotten. They
thought the Gentiles neededto be brought under the Law. And since Antioch
was a church filled with Gentiles, and in fact the centerof Gentile missions,
some men came down from Judea to set things right. We read in verse 1 that
they beganteaching, "Unless you are circumcisedaccording to the customof
Moses,you cannotbe saved." Theyknew that Paul had gone out preaching a
gospelof faith alone, of conversionwithout circumcision, and that Gentile

converts had remained uncircumcised, and so they came down to correctthat.
The issue was not the fact of Gentile salvation. These Jewishmen accepted
that, eversince the events in Cornelius' household. That was not the issue
here. The issue here is now the method by which Gentiles are saved. They
didn't question the necessityof faith. They didn't deny the object of faith.
They acceptedthe deity of Christ. They
believed that Jesus is the Messiahand the Savior. In regardto that, in regard
to who Christ is and what He has done, they were orthodox. They didn't come
questioning the personat work of Christ. But they were not orthodox
completely. There was one point in which they differed. What they said was
all of that's important, all of that's necessary. It is essentialthat you believe,
but faith in Christ is not enough. In addition to believing, a person must keep
the Law and be circumcised. Thatwasn't what Paul or Barnabas had taught.
These men had introduced a different gospelto the church, and Luke writes
in verse 2 that it resulted in a "greatdissensionanddebate." Paul has given a
fuller accountof these events in Galatians 2:11-21. Tells us there that Peter
was in town. He was visiting the church in Antioch and freely associating with
the Gentile believers there. He was sharing meals with them, enjoying his
children liberty, until certain men from James paid them a visit. These were
the men who had come down from Judea. It's not clearwhether they were
actually sent by James or they only claimed his authority, but they carried a
lot of weight, because whenthey arrived, Peter backedawayfrom the
Gentiles. He quit eating with them. Paul said he began to withdraw and hold
himself aloof, fearing the party of the circumcision. Even Barnabas, who had
preachedthe gospelwith Paul all through Asia Minor, who knew better, even
Barnabas, he says, was carried by their hypocrisy. So these were men of some
weight, of some authority. Some of these were former Pharisees.We know
that from what Luke tells us later in 15:5. They were legalists. Theyhad a zeal
for the Law of Moses. Theyhad a concernto preserve their Jewishheritage.
Now, we can understand that somewhat. The book of Acts is a book of

transition and these men had grown up in families where the Law of Moses
was practiced, and legitimately, because they beganunder the old covenant.
And they practicedrules and regulations that had been practicedsince the
Law of Moses hadbeen given 1,500 years before. In fact, circumcision had
been given 2,000 years before. And they're
just now learning that these things have come to an end. This was part of the
old covenantand now they were under the new covenant, and learning life
under the new covenantdid not come quickly, did not come easily. This is a
period of transition. But still, what they were advocating threatened the
gospel, becauseas Paulexplains in Galatians 5:3, 4, once a person choosesthe
legalroad for salvation, evenwhen it is involving the addition of only
ceremony, one actlike circumcision, Paul says that personis then obligated to
the whole Law, not just that one act, not just circumcision, but if you take one
part of the Law, you take the whole Law and you must be obedient to that
without flaw, and that is impossible. But these men had done that, because
they had misunderstood the purpose and the value of circumcision. They had
made it into a means or an instrument of righteousness. It'd never been given
for that purpose. Circumcision was simply a sign of God's covenant with
Abraham and the promises that He had made to him and it was an outward
symbol that a personwas a member of that Abrahamic community. It was a
sign that that personwas a citizen of Israel. In fact, it was meaningless if a
person didn't have the saving faith that Abraham had. But these were
persuasive people. These were men who had been trained in the word of God.
They knew the Scriptures. They could cite verses from the Bible to show the
importance of circumcision. They could point to those verses that commanded
circumcision. They could cite verses that said if a man was not circumcised, he
was to be cut off from the community of Israel. They even might have cited
the factthat Jesus Himself was circumcised. They argued persuasively. That's
the nature of error, at leastwhen it's effective. It is clothed in a lot of truth. In
the 2nd century, Irenaeus, one of the church fathers, wrote a work entitled

Against Heresies. And in it he made an insightful statement. He said that
error never appears in its natural deformity,
but decks itselfout in an attractive dress so that the inexperienced will think
that it is more true than truth itself. Well, many there in Antioch had come
under the spell of these men, these legalists, evenPeterand Barnabas, though
they knew better. Well, when Paul saw what was happening, saw how this
church was being sweptawayby this error, he put a stop to it, put a stop to it
in a rather dramatic way. He tells us how he rebuked Peter to his face,
rebuked him publicly. He obviously dealt with Barnabas as well, because
Luke tells us in our passage, in verse 2 that both he and Barnabas engaged
these legalists in a hot debate. He doesn'tgive us an accountof the discussion,
but it's very likely that it followedthe same line of reasoning given in Romans
chapter 4, where Paul recordedthe chronologyof Abraham's experience,
when he believed, and when he website circumcised. Abraham was savedlong
before the sign of circumcisionwas given to him. He was justified in Genesis
15. And there we read in verse 6, "He believed in the Lord and He," that is,
the Lord, "reckonedit to him as righteousness."That's when he was saved.
That's when he became a justified man, a man righteousnessin the sight of
God. It was not until chapter 17 that God gave Abraham the rite of
circumcision. That was years later. He was already saved. That right of
circumcisionadded nothing to his righteousness, addednothing to his
salvation. He was declaredrighteous when he was an uncircumcised man. In
fact, Paul calls circumcision in Romans 4:11 "a sealof the righteousness of
faith," because it signified the faith that saves. Circumcisionis God's sealof
approval on that faith that Abraham already had. The actitself with the
cutting awayof the flesh indicated the inability of the flesh to save, the
inability of the flesh to gain righteousness. We cannotdo that in our own
strength. That righteousness is receivedthrough faith alone, just as Abraham
had receivedit. To add anything to faith, even a ceremonythat is done only

once, is to reinvent the gospeland nullify grace. Paulsays in Galatians chapter
1 that that is another gospelwhich is not really
another gospel. It is a false gospel. Justificationis by grace alone, through
faith alone, in Christ alone. That is the gospelthe apostle Paul preached. That
is what he arguedin Antioch. The debate though was evidently inconclusive,
and so it was referred to a higher court. The brethren determined that Paul
and Barnabas and some others of them should go up to Jerusalemto the
apostles and elders concerning this issue. So they went. And as they traveled
south, along the Mediterraneancoastthrough Phoenicia and then inland
through Samaria, Luke writes that they told the saints there about the
conversionof the Gentiles and he says that they were bringing greatjoy to all
the brethren. They loved to hear about the salvationof the Gentiles. Great
joy in Phoenicia, greatjoy in Samaria, but when they arrived in Jerusalem,
the receptionwas not as enthusiastic. Some of the believers who had been
Pharisees formerly expresseddisapprovalof what Paul had preached. They
stoodup and said it is necessaryto circumcise them and to direct them to
observe the Law of Moses. Now, these menunderstood correctly that if a
person is circumcised, if a personis going to begin obeying the Law at leastin
part, then that person is obligatedto keepthe whole Law and that's what they
were advocating, that they observe the Law of Moses.So the apostles and
elders came togetherand lookedinto the matter, and again a dispute broke
out just as it had in Antioch. Paul and Antioch must have led the debate here,
the debate for a Law-free gospel. Theywould not compromise the truth, even
for the sake ofunity. They didn't believe in a big tent in which all kinds of
ideas can exist and be toleratedtogether. They weren't men for unity at the
expense of truth. Unity over error is worthless. They understood that and so
they stoodtheir ground. They debated long and hard. In fact, Luke tells us
that it was after there had been much debate that Peterstood up and spoke.
The man who had compromised the gospelin Antioch now took a clearstand
on the gospel. He spoke decisivelyfor grace. He begins

by reminding his audience of the incident with Cornelius and the Gentiles that
is recordedin chapter10, how he preachedthe gospelto them and they
believed. "And God," he says in verse 8, "who knows the heart, testified to
them giving them the Holy Spirit, just as He also did us; and He made no
distinction betweenus and them, cleansing their hearts by faith." Not by
circumcision. He didn't cleanse their hearts by baptism, but by faith alone.
Paul could have mentioned baptism if it were necessaryfor salvation. He did
baptize Cornelius, but he did that after Cornelius and the Gentiles had
already receivedthe Spirit, after they had been saved, after they had been
justified and sealedfor salvation. Baptism is just a sign, like circumcision. It is
necessaryfor every believer to be baptized. It is a public professionof faith.
We are commanded to do that, but it adds nothing to salvation. And in factit
is worthless if a personhas not believed. The waterof baptism cannotwash
awaysin any more than the knife of circumcision cancut it away. Only the
blood of Christ cleansesfrom sin and we receive its cleansing by faith. It was
faith that God approved in Cornelius and the others. He saw their hearts. He
knew their faith was genuine. He gave them the Holy Spirit. He gave them
new hearts and new standing before Him. Through faith we are clean in God's
sight. Notmorally perfect. Nowhere does the New Testamentteachthat the
believer in Jesus Christ ever reaches a station, a level in this life where he or
she is perfect. Saints continue to be sinners, all the wayto the end. But based
on what Christ has done, God declares believerrighteous and He treats us
that way, even though we sin. He accepts us as righteous in His sight. We can
think of justification in terms of being clothedin new, clean, white garments.
That's the righteousness ofChrist. Through faith we receive what Christ has
already accomplishedfor us on the cross. The payment for our sins and His
own righteousness,it is all imputed to the believer at the moment of faith. At
that moment we are placedin Christ. We are joined to His

righteousness andto His life. We have the righteousness ofChrist. We also
have the very life of Jesus Christ that transforms us and is the means by
which we are sanctified. Godsees us in Him, in His Son. We are adopted in
into His family forever, fully acceptedby Him. I don't know that there's any
more practicaldoctrine in Scripture than that. All scripture, all doctrine,
rather, is practicaland I wouldn't want to put a level or try to put degrees of
importance on it, but that is essentialin our practicalwalk with the Lord to
understand the nature of justification, that we can never be more acceptedby
God, and we will never be less acceptedby God than we are or than we were
when we were first acceptedby Him at the moment of faith. We are
absolutely and completely acceptedby God from the very beginning. That
means the Christian does not have to strive to gain God's approval or to
maintain God's acceptance.We don't have to wait to the end in order to learn
the final verdict on our salvation. The believer is completely acceptedby God.
We have that assurance. We canlive with that assurance. It was all settledat
the moment of faith, because Christ's work of salvationis complete. It's
finished. That's what He declaredfrom the cross. Itis finished. There's
nothing that you and I can do to add to it. There's nothing incomplete about
it. He finished the work on the cross;now we are free from the Law, free from
effort to obtain God's approval, and we canrest in Christ. That's goodnews.
That's the greatestnew. That's real freedom. Now, having said that, that
doesn't that we rest and we don't strive to live a life that pleases God, that we
don't strive for obedience, that we don't pursue after holiness. We certainly
do. In fact, only now canwe do that, now that we have been placedin Jesus
Christ, now that we have a life of Christ, now that we have a righteous,
acceptable standing with God. Because in Him we are new creatures. We have
new capabilities. We have new faculties. We have new hearts. We are people
who are guided and governedby the person of the Holy Spirit who lives
within us. And so as a result of all of that, as a result of who we are and the
knowledge ofwhat we've

receivedfrom God, the knowledge ofgrace, we cando that. we canpursue
righteousness, notout of a sense ofobligation, not out of a sense of
desperation, but out of a sense of deep gratitude for what He's done. We have
ability to do that, that the Law could never give. The Law cannotgive life. The
Law can condemn, but that's all that it can do. And so in verse 10, Peterasks
his Jewishbrothers why they want to bring these Gentiles under the Law, why
they themselves, for that matter, want to be under the Law. It is, he says, "a
yoke which neither our fathers nor we have been able to bear." And you can
imagine an ox with its neck bent low under the weightof a heavy yoke. That's
the Law. Now, Peterdoesn't describe it in that way, in a disparaging sense.
He's not againstthe Law. The Law's intended to be that. The Law's intended
to be a heavy yoke. It was intended to be a burden. It was intended to show us
our sin and our inability. It was given, as Paul says in Galatians 3, as a
schoolmasterto lead the Jew to Christ. But having done that, they were now
free from it. And so Peterconcludes in verse 11 that "we believe that we are
savedthrough the grace ofthe Lord Jesus in the same way they also are.
Cornelius' house, the Gentiles were saved by faith apart from Lawkeeping.
Petersays that we could not keepthat Law. Our fathers could not keepthat
Law. No one cankeepthat Law. The Gentiles were savednot by Law, but by
faith alone, when they were uncircumcised, just as Abraham was, and Jews
are savedin the same way. Haven't we proven to ourselves and hasn't it been
proven throughout the ages that we can't be savedby keeping the Law? It's
impossible. There's only one way of salvationand that is through faith in
Christ alone. With that defense of the gospel, Peterdisappears from the book
of Acts. This is his last appearance in this book. It was a decisive appearance,
and we could even call it perhaps Peter's finest hour. There was period of
silence, then Paul and Barnabas reinforcedPeter's testimony, telling how God
confirmed Gentile conversions on

their recentmission with signs and wonders. It remained for one lastperson
to speak, and so when the discussionstopped, all eyes turned to James, the
Lord's brother, who commanded greatrespectin the church. He said, "Listen
to me." They all did. Then he summarized Peter's speechin verse 14 in what
can be describedas God's plan of the ages, whatgoodis doing in the present
and what He will do in the future. It's obvious from what Petersaid, what
Paul and Barnabas had said, that in the present God is saving Gentile. He has,
as James goes onto say, takenfrom among the Gentiles a people for His
name. These are those of whom the Lord spoke in John chapter 10, when He
said, "I have other sheepwhich are not of this fold." That is, not of the fold of
Israel. "I must bring them also," andGod was doing that. He was doing that
through the salvationof the Gentiles. Peterand Paul and Barnabas all
affirmed that. And James says in verse 15 that the prophets agree. He could
have quoted a number of prophets to support that statement, but he quotes
one in part. He quotes the prophet Amos, who foretold a day of worldwide
salvationand future glory for Israel. The whole book of Amos is about God's
judgment on Israel. But in chapter 9, the final chapter of the book, Amos told
of judgment that would come on Israelfor its unbelief and its rebellion. The
nation, the people, would be scatteredamong the Gentiles, scatteredamong
the nations. But that was not the end. Amos ends his prophecy with hope. He
ends with a promise of blessing. There would be restoration. In that day,
Amos wrote, "I will raise up," and here he's quoting the Lord God, "I will
raise up the fallen booth of David and wall up his breaches. I will also raise up
its ruins and rebuilt it as in the days of old." That's Amos 9:11. That is what
James quotes in verse 16, but with a significant difference. In both the Hebrew
text and in the Greek translation of the Hebrew text, the Septuagint, the verse
is "In that day I will raise up the fallen booth of David." But James says
"After these things I will
return and I will rebuild the tabernacle of David which is fallen." His
meaning is after this time of disciplinary judgment on the nation, there will be

glory and restoration. But James recognized that the nation was presently in
that time of discipline and it would remain in that period for a long time. That
accountedfor what was happening. The nation had rejectedthe Lord. It had
rejectedits Messiahand so salvation was now going out to the Gentiles. This is
what Paul develops in Romans 11 with the analogyof an olive tree. He speaks
of the natural branches being broken off, the Jewishpeople being broken off
of their olive tree. And wild branches from a wild olive tree being grafted in to
Israel's olive tree. The wild branches are the Gentiles. And that describes
Gentile salvation. That is what is going on today, going on in James'day,
Paul's day. It's going on in the present day. This is a day of greatGentile
salvationand it will continue, Paul says, until the fullness of the Gentiles has
come in. Then a change will occurand all Israelwill be saved. that is Israel's
future. God is not finished with the Jewishpeople, and James indicates that by
saying "afterthese things." After this period of discipline, after this age of
calling out the Gentiles, Godwill return, Christ will return and rebuild the
tabernacle of David which is fallen. Well, what is the tabernacle of David? It is
a reference to David's household, the House of David, and to the promises
made to David in 2 Samuel 7, the promise of an eternalkingdom, the promise
that one of David's descendants, one ofhis line would sit on the throne, on
David's throne, and rule over the earth. That promise is fulfilled in Christ,
David's greatestdescendant, David's Lord, and it will occurwhen the Lord
returns and establishes His kingdom on the earth and reigns upon the earth
for a thousand years. It'll be a time of greatsalvation. That's the purpose of
Israel's restorationand kingdom. That's what James indicates or is indicated
in verse 17, "So that," for this purpose, "the rest of mankind may seek the
Lord/And all the Gentiles who are calledby My name." So it will be a time of
Gentile, as well as
Jewish, salvation. It will be a time of worldwide salvation. The other prophets
spoke of this as well. Isaiah did. In Isaiah 2, he spoke ofa golden age, a time of
peace whenall the nations will come up to Jerusalemand they will learn

God's ways and they will walk in His paths. It's never happened before. It's
not happening today. That's a future hope. That is a golden age to come. The
nations will be saved, but they will still have their national identities. All the
nations, Isaiah said. And Amos made the same point. He spoke of all the
Gentiles who bear God's name. They will be saved, but they will still be
Gentiles. In other words, in the future Gentiles will be savedas Gentiles. They
won't be savedby becoming Jews. And James seizes onthat point. He sees the
significance ofthat. And in the present, it follows that the same is true. If
Gentiles will not be savedby becoming Jews in the future, but will be savedas
Gentiles and maintain their national identities, then it follows, does it not, that
in the present Gentiles are being saved in the same way without becoming
Jews? Theydon't need to adopt the Law. They don't need to become Jews in
order to be saved. Basedon that, James renders his decisionin verse 19. He
said that in his judgment they should stop troubling the Gentiles, meaning
stop demanding circumcision. These people, they are savedthrough faith
alone. He refused to side with the party of the circumcision, but still, James
was very sensitive to Jewishconcerns and didn't want Gentiles to offend them,
and so in verse 20 he recommended that a letter be written to the Gentiles
with some guidelines of behavior. He urged that they abstain from four
things: "Fromthings contaminatedby idols and from fornicationand from
what is strangled and from blood." That is, meat that still has blood in it -
non-kosherfood. Well, three of the four have to do with ceremonial
regulations of the Law of Moses.The prohibition on fornication is probably
not a reference to sexual promiscuity in general, though the Gentiles were
notorious for that and there would have been legitimate reasonto warn about
that, but this is a letter written to Gentile Christians and they
already had that prohibition. They didn't need that. More likely, it has to do
with the irregular marriages in Leviticus 18, such as marriages betweenblood
relatives, which Gentiles practiced. So this list of rules, of four rules, is given
and the reasonfor them is given in verse 21. They were to guide Gentile

liberty from offending Jewishsensitivities. There were synagoguesin every
city. This was the age of the Diaspora. There were Jewishcommunities all
Gentile lands; in all major cities there synagogues.And so as a matter of being
a goodwitness to the Jewishpeople and as a matter of not offending weaker
Jewishpeople who had come to believe in Jesus Christ, who were Christians,
they were to abstain from these things. And there's a lessonin that from us.
Freedomfrom the Law doesn't mean that liberty can be flaunted. You don't
need to exercise your liberty to enjoy it. We are free not to use our liberty. In
fact, we shouldn't use it when our liberty would cause a weakerbrother or
sisterto stumble. In Mark 7:19, Christ declaredall foods clean. We can eat
anything. It's not sinful to eatpork. But we don't have to eateverything and
we don't have to drink everything. What we do have to do is abstain from
what would cause a brother or a sisterto stumble. That's Christian love,
which is the guiding principle of the Christian life, putting others aheadof
ourselves, putting the gospelof Christ aheadof our own liberties. So this was
James'counsel, and the council there in Jerusalemacceptedhis judgment on
grace and Law and agreedwith his recommendationabout a letter. It was
draw up and it was sent to Antioch with Paul and Barnabas, who were
accompaniedby two others, "Judas, calledBarsabbas.And Silas, leading
mean among the brethren." The letter they carriedback is recorded in verses
23-29. We won't read it. It's not necessary. But in it, the apostles and the
elders of Jerusalemdisassociatedthemselves fromthe party of the
circumcisionand they identified with Paul and Barnabas, whom they praised
as men who have risked their lives for the name of our Lord Jesus Christ, and
then are listed those four prohibitions.
Well, the letter was well receivedin Antioch and the congregationrejoiced
because ofencouragementit gave, Luke tells us, and they were encouragedby
that because they were acceptedby the JewishChristians as fellow believers,
equal brothers and sisters in Christ and acceptedby them without being
placed under obligation to the Law of Moses. And so after much trouble, the

church in Antioch was againat peace and Paul and Barnabas resumed their
ministry. Verse 35, they "stayedin Antioch teaching and preaching with many
others also, the word of the Lord." It's because Paulknew the word of the
Lord and because Barnabas knew the word of the Lord, and because they
defended the truth of Scripture, because they defended the purity of the
gospel, that the church in Antioch had peace and that the church of Antioch
had joy and that the church of Antioch was encouraged. And it is the same
with us. We will have joy in the Christian life. We will have peace in the
Christian life because ofthe word of God and the truth of it and our
obedience and our faithfulness to it. And we are reminded from this that we
must be prepared to defend the gospelof God's free grace now and always,
because it is always under attack. Menare always wanting to change it into a
religion or a gospelin which they can parade their accomplishments. And yet
that's not the gospel. The gospelis the gospeloffree grace. Augustus Toplady
put it very wellin his hymn "RockofAges." "Notthe labors of my hands/Can
fulfill Thy law's demands." And then the next stanza, "Nothing in my hand I
bring/Simply to Thy cross I cling." Are you clinging to the cross ofChrist
alone? Or are you trusting in something else? Baptism, perhaps; gooddeeds.
Salvationhas nothing to do with what we have done. It has everything to do
with Christ and what He has done. Anything else, any addition to that is
another gospel. It is a false gospel. Christ died for sinners. He paid the penalty
in full. His death of the price of our salvation, and to have, a person canonly
receive it as a free gift and receive it through faith.
If you're here without Christ, if you've not believed in Him, know that you are
a sinner in need of salvation. You can't produce that salvation. You cando
nothing to gain that salvation. You canonly receive by faith what Christ has
done. And so do that. Look to Jesus Christ, trust in Him. The moment you do
that, you will receive the full forgiveness ofsin and life everlasting. MayGod
help you to do that and help all of us to rejoice in the grace of God and the life
that He has given us. Let's pray. [Prayer] Father, we do thank You for Your

goodness andYour grace. We thank You for all that Your Son has done for
us. We're reminded of that from our text and reminded of how often men
would turn us awayfrom that. In fact, to be honestwith ourselves and before
You. That is our heart as well. That's the heart of man. And even though we
have new hearts, we have lives that are filled with sin. We still struggle with
that, the law of sin and our members, as Paul said in Romans 7. And that
sinful tendency within us, the flesh that wars againstthe Spirit would draw us
awayfrom the truth and would draw us into a work salvationin which we in
our pride can boastin what we've done and parade our accomplishments.
We'd be no different, Father, apart from the ministry of the Spirit of God,
apart from Your grace. So keepus, Father, firm in the truth and make us
valiant for truth, men and womenwho know it, understand it, and defend it.
It is for lack of knowledge thatmy people are destroyed. May we not fall into
that error. Give us a clearknowledge ofYour truth and the desire to live
according to it. Thank you for it. Thank you for Your grace and the salvation
we have in Your Son. And it's in His name we pray. Amen.

Jesus was salvation by grace

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Jesus was salvation by grace