Acts 15:11
On the contrary, we believe it is through the grace of the Lord Jesus that we are saved, just as they are."
On the contrary
This phrase introduces a strong opposition to a previous argument or belief. In the context of Acts 15, the early church was debating whether Gentile converts needed to follow Jewish law to be saved. The phrase "On the contrary" signifies a pivotal moment where the apostles, particularly Peter, assert a different understanding of salvation. The Greek word used here, "alla," is often employed to denote a significant contrast, emphasizing the shift from legalistic requirements to a grace-based salvation.

we believe
The Greek word "pisteuomen" is used here, which is derived from "pisteuo," meaning to have faith or trust. This word underscores the communal and collective conviction of the apostles and early Christians. It is not merely an intellectual assent but a deep-seated trust in the truth of the Gospel. This belief is foundational to Christian doctrine, highlighting faith as the means by which individuals receive salvation.

it is through the grace
The term "grace" comes from the Greek word "charis," which signifies unmerited favor or kindness. In the New Testament, grace is a central theme, representing God's benevolence towards humanity, independent of human actions or worthiness. This phrase emphasizes that salvation is a gift from God, not something earned by adherence to the law or human effort. It reflects the transformative power of God's love and mercy.

of the Lord Jesus
This phrase identifies the source of grace as "the Lord Jesus," affirming His divine authority and role in salvation. The title "Lord" (Greek: "Kyrios") denotes Jesus' sovereignty and divinity, while "Jesus" (Greek: "Iesous") refers to His incarnation and earthly ministry. This dual recognition underscores the belief in Jesus as both God and Savior, central to Christian faith.

that we are saved
The Greek word "sothenai" is used here, derived from "sozo," meaning to save, deliver, or preserve. This term encompasses both spiritual and physical deliverance, indicating a holistic salvation that affects every aspect of a believer's life. The use of the passive voice highlights that salvation is an act of God, not something humans can achieve on their own.

just as they are
This phrase emphasizes the equality of all believers, regardless of their ethnic or cultural background. In the context of Acts 15, it affirms that Gentiles are saved in the same manner as Jews—through faith in Jesus Christ. This was a radical and unifying declaration in the early church, breaking down barriers and affirming the universality of the Gospel. The Greek phrase "kath' hon tropon kakeinoi" underscores the identical nature of salvation for all, reinforcing the message of unity and inclusivity in the body of Christ.

Persons / Places / Events
1. Peter
- One of Jesus' apostles, who speaks at the Jerusalem Council, affirming that salvation comes through the grace of Jesus Christ.

2. Jerusalem Council
- A significant meeting of early church leaders in Jerusalem to discuss the requirements for Gentile converts, particularly concerning the necessity of circumcision and adherence to the Mosaic Law.

3. Gentile Believers
- Non-Jewish individuals who have come to faith in Jesus Christ, central to the discussion at the Jerusalem Council.

4. Jewish Believers
- Jewish Christians who were grappling with the integration of Gentile believers and the role of the Mosaic Law in salvation.

5. Paul and Barnabas
- Apostles who were present at the council, advocating for the acceptance of Gentile believers without the imposition of the Mosaic Law.
Teaching Points
Salvation by Grace Alone
Salvation is a gift from God, not earned by human effort or adherence to the law. This truth should humble us and lead us to rely solely on God's grace.

Unity in the Body of Christ
The Jerusalem Council's decision underscores the importance of unity among believers, regardless of cultural or ethnic backgrounds. We should strive for unity in our churches today, embracing diversity as a strength.

The Role of the Law
While the law reveals God's standards, it is not the means of salvation. Understanding the purpose of the law helps us appreciate the grace offered through Jesus Christ.

Faith and Works
While we are saved by grace through faith, genuine faith will produce good works. Our lives should reflect the transformative power of God's grace.

Inclusivity of the Gospel
The gospel is for all people, Jew and Gentile alike. We should be proactive in sharing the message of grace with everyone, breaking down barriers that hinder the spread of the gospel.
Bible Study Questions
1. How does understanding salvation by grace alone impact your daily walk with Christ?

2. In what ways can we promote unity within our local church, especially among diverse groups of believers?

3. How can we balance the understanding of the law's role with the grace we receive through Jesus?

4. What are some practical ways to demonstrate the transformative power of grace in our lives?

5. How can we actively share the inclusive message of the gospel in our communities today?
Connections to Other Scriptures
Ephesians 2:8-9
- This passage emphasizes that salvation is by grace through faith, not by works, aligning with Peter's declaration in Acts 15:11.

Galatians 2:16
- Paul reiterates that a person is justified by faith in Jesus Christ and not by observing the law, echoing the message of grace found in Acts 15:11.

Romans 3:24
- Paul speaks of being justified freely by God's grace through the redemption that came by Christ Jesus, reinforcing the concept of grace as the means of salvation.

John 1:17
- This verse contrasts the law given through Moses with grace and truth coming through Jesus Christ, highlighting the transition from law to grace.

Titus 2:11
- Paul writes about the grace of God bringing salvation to all people, which supports the inclusive nature of salvation discussed in Acts 15:11.
Common SalvationJames Parsons.Acts 15:11
Grace -- the One Way of SalvationC. H. Spurgeon.Acts 15:11
Salvation by GraceW. Le Poer Trench, B. D.Acts 15:11
The Christian's CreedLeonhardi and Spiegelhauer.Acts 15:11
A Grave Crisis in the Kingdom of God: More LessonsW. Clarkson Acts 15:1-11
The First Council: Spiritual Liberty EstablishedR.A. Redford Acts 15:1-21
A Catholic PlatformActs 15:1-29
Christian LibertyM. C. Hazard.Acts 15:1-29
Church ControversyP. Schaff, D. D.Acts 15:1-29
ControversialistsJ. Thomas.Acts 15:1-29
Controversies, After Effects OfDean Stanley.Acts 15:1-29
Controversy Among ChristiansC. S. Robinson.Acts 15:1-29
Controversy, Frequently the Result of MisunderstandingJ. M. Buckley, D. D.Acts 15:1-29
Disturbers of the ChurchS. S. TimesActs 15:1-29
Essentials and Non-EssentialsActs 15:1-29
Law and GospelJ. Mason, M. A.Acts 15:1-29
The Assembly At JerusalemD. Fraser, D. D.Acts 15:1-29
The Assembly At Jerusalem: a ModelK. Gerok.Acts 15:1-29
The Assembly At Jerusalem: its ImportanceK. Gerok.Acts 15:1-29
The First Ecclesiastical CouncilD. Thomas, D. D.Acts 15:1-29
The First Ecclesiastical CouncilD. Thomas, D. D.Acts 15:1-29
The Gospel not a Matter for Controversy, But for UseC. H. Spurgeon.Acts 15:1-29
Times in Church HistoryK. Gerok.Acts 15:1-29
A Great DissensionP.C. Barker Acts 15:1-35
The Council At JerusalemE. Johnson Acts 15:6-21
Peter's SpeechJ. Parker, D. D.Acts 15:7-11
Salvation by Grace for AllR. Tuck Acts 15:9-11
People
Barnabas, Barsabas, David, James, John, Judas, Mark, Paul, Peter, Silas, Simeon, Simon
Places
Cilicia, Cyprus, Jerusalem, Judea, Pamphylia, Phoenicia, Samaria, Syria, Syrian Antioch
Topics
Believe, Christ, Contrary, Faith, Grace, Manner, Salvation, Saved
Dictionary of Bible Themes
Acts 15:11

     2027   Christ, grace and mercy
     2324   Christ, as Saviour

Acts 15:1-12

     7610   Council of Jerusalem

Acts 15:1-19

     7336   circumcision, spiritual

Acts 15:1-29

     7241   Jerusalem, significance

Acts 15:5-11

     7416   purification

Acts 15:5-31

     7512   Gentiles, in NT

Acts 15:6-11

     5010   conscience, matters of

Acts 15:7-11

     5114   Peter, apostle
     6512   salvation, necessity and basis
     6669   grace, and salvation

Acts 15:8-11

     5882   impartiality
     7525   exclusiveness

Acts 15:10-11

     8774   legalism

Acts 15:11-14

     5834   disagreement

Library
The Breaking Out of Discord
'And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles:
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Charter of Gentile Liberty
'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. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Good Man's Faults
'And Barnabas determined to take with them John, whose surname was Mark. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.'--ACTS xv. 37, 38. Scripture narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Upon Our Lord's SermonOn the Mount
Discourse 2 "Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy." Matt. 5:5-7 I. 1. When "the winter is past," when "the time of singing is come, and the voice of the turtle is heard in the land;" when He that comforts the mourners is now returned, "that he may abide with them for ever;" when, at the brightness of his presence, the clouds disperse,
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many
Hugh Binning—The Works of the Rev. Hugh Binning

Foreword
"Jesus of Nazareth, a Biography, by John Mark," recognizes the author of the second Gospel as that "John, whose surname was Mark" (Acts 15:37), whom Barnabas chose as companion when he sailed for Cyprus on his second missionary journey. In making use of the new title, the plan of the Editor is to present "The Gospel: According to Mark" as it would be printed were it written in the twentieth rather than the first century. Mark's Gospel has been chosen for this purpose to make available in more readable
John Mark—Jesus of Nazareth - A Biography

The Subtraction Process
The baptism with the Holy Ghost and fire, the entering into the heavenly inheritance of Canaan, and the possession of the land, and all the blessings that follow are unmistakably a process of addition to the already blessed experience of the justified soul. This addition is scripturally termed "sanctification." No mortal language can ever express how much of an addition it is; but there must necessarily precede this marvelous grace, a definite and absolute subtraction, a loss of all things for the
J. W. Byers—Sanctification

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy
John MacNeil—The Spirit-Filled Life

Second Missionary Journey
Scripture, Acts 15:36-18:22 +The Inception+--After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren i+The Companions+ (Acts 15:37-40).--Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them
Henry T. Sell—Bible Studies in the Life of Paul

Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version,
E. P. Barrows—Companion to the Bible

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied
E. P. Barrows—Companion to the Bible

The Council at Jerusalem.
(Comp. § 34, pp. 835 sqq. and 346 sq.) The most complete outward representation of the apostolic church as a teaching and legislative body was the council convened at Jerusalem in the year 50, to decide as to the authority of the law of Moses, and adjust the difference between Jewish and Gentile Christianity. [743] We notice it here simply in its connection with the organization of the church. It consisted not of the apostles alone, but of apostles, elders, and brethren. We know that Peter,
Philip Schaff—History of the Christian Church, Volume I

The Synod of Jerusalem, and the Compromise Between Jewish and Gentile Christianity.
Literature. I. Acts 15, and Gal. 2, and the Commentaries thereon. II. Besides the general literature already noticed (in §§ 20 and 29), compare the following special discussions on the Conference of the Apostles, which tend to rectify the extreme view of Baur (Paulus, ch. V.) and Overbeck (in the fourth edition of De Wette's Com. on Acts) on the conflict between Acts 15 and Gal. 2, or between Petrinism and Paulinism, and to establish the true historic view of their essential unity in diversity.
Philip Schaff—History of the Christian Church, Volume I

The Catholic Epistles.
I. Storr: De Catholicarum Epp. Occasione et Consilio. Tüb. 1789. Staeudlin: De Fontibus Epp. Cath. Gott. 1790. J. D. Schulze: Der schriftstellerische Charakter und Werth des Petrus, Jacobus und Judas. Leipz. 1802. Der schriftsteller. Ch. des Johannes. 1803. II. Commentaries on all the Catholic Epistles by Goeppfert (1780), Schlegel (1783), Carpzov (1790), Augusti (1801), Grashof (1830), Jachmann (1838), Sumner (1840), De Wette (3d ed. by Brückner 1865), Meyer (the Cath. Epp. by Huther,
Philip Schaff—History of the Christian Church, Volume I

Whether the Justification of the Ungodly is the Remission of Sins
Whether the Justification of the Ungodly is the Remission of Sins We proceed to the first article thus: 1. It seems that the justification of the ungodly is not the remission of sins. It is clear from what was said in Q. 71, Arts. 1 and 2, that sin is opposed not only to justice, but to all virtues. Now justification means a movement towards justice. Hence not every remission of sin is justification, since every movement is from one contrary to its opposite. 2. Again, it is said in 2 De Anima, text
Aquinas—Nature and Grace

Whether Purification of the Heart is an Effect of Faith
Whether Purification of the Heart is an Effect of Faith We proceed to the second article thus: 1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart. 2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith
Aquinas—Nature and Grace

Church Government.
By this time the Gospel had not only been firmly settled as the religion of the great Roman empire, but had made its way into most other countries of the world then known. Here, then, we may stop to take a view of some things connected with the Church; and it will be well, in doing so, to remember what is wisely said by our own Church, in her thirty-fourth article, which is about "the Traditions of the Church" (that is to say, the practices handed down in the Church) --"It is not necessary that traditions
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Every virtue is a Moral virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin "mos," i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue. Objection 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Good?
Objection 1: It would seem that the Old Law was not good. For it is written (Ezech. 20:25): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good. Objection 2: Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the Old Law was not salutary; rather was it deadly and
Saint Thomas Aquinas—Summa Theologica

Whether There Should have Been Man Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above ([2105]AA[1],2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts. Objection 2: Further,
Saint Thomas Aquinas—Summa Theologica

Whether Simple Fornication is a Mortal Sin?
Objection 1: It would seem that simple fornication is not a mortal sin. For things that come under the same head would seem to be on a par with one another. Now fornication comes under the same head as things that are not mortal sins: for it is written (Acts 15:29): "That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication." But there is not mortal sin in these observances, according to 1 Tim. 4:4, "Nothing is rejected that is received with
Saint Thomas Aquinas—Summa Theologica

Whether it is against the Natural Law to have a Concubine?
Objection 1: It would seem that to have a concubine is not against the natural law. For the ceremonies of the Law are not of the natural law. But fornication is forbidden (Acts 15:29) in conjunction with ceremonies of the law which for the time were being imposed on those who were brought to the faith from among the heathens. Therefore simple fornication which is intercourse with a concubine is not against the natural law. Objection 2: Further, positive law is an outcome of the natural law, as Tully
Saint Thomas Aquinas—Summa Theologica

Whether the Justification of the Ungodly is the Remission of Sins?
Objection 1: It would seem that the justification of the ungodly is not the remission of sins. For sin is opposed not only to justice, but to all the other virtues, as stated above ([2212]Q[71], A[1]). Now justification signifies a certain movement towards justice. Therefore not even remission of sin is justification, since movement is from one contrary to the other. Objection 2: Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49. Now the remission
Saint Thomas Aquinas—Summa Theologica

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