Acts 15:7
After much discussion, Peter got up and said to them, "Brothers, you know that in the early days God made a choice among you that the Gentiles would hear from my lips the message of the gospel and believe.
After much discussion
This phrase indicates a significant deliberation among the early church leaders. The Greek word for "discussion" is "ζητήσεως" (zētēseōs), which implies a seeking or questioning. This reflects the earnest and intense debate among the apostles and elders regarding the inclusion of Gentiles in the Christian faith. Historically, this council in Jerusalem was a pivotal moment for the early church, as it sought to resolve the tension between Jewish traditions and the new covenant in Christ.

Peter got up
Peter, one of the foremost apostles, stands to address the assembly. The act of "getting up" signifies taking a position of authority and readiness to speak. Peter's leadership is crucial here, as he was a primary witness to Jesus' ministry and resurrection. His standing up also symbolizes the courage to speak truth amidst potential conflict, embodying the role of a shepherd guiding his flock.

and said to them
The phrase underscores the importance of communication and dialogue in resolving doctrinal issues. Peter's speech is not just a personal opinion but a divinely inspired message meant to guide the church. The Greek verb "εἶπεν" (eipen) suggests a declaration or proclamation, indicating the weight and authority of Peter's words.

Brothers
This term of endearment and equality, "ἀδελφοί" (adelphoi), emphasizes the familial bond among believers. Despite the differences in opinion, Peter addresses the assembly with respect and unity, reminding them of their shared faith and mission. This reflects the early church's emphasis on community and brotherhood, transcending cultural and ethnic divisions.

you know that in the early days
Peter refers to a well-known event or understanding among the believers. The phrase "in the early days" points back to the beginnings of the church, possibly recalling the events of Acts 10, where Peter first preached to the Gentiles. This historical context is crucial, as it roots the current discussion in God's unfolding plan and past revelations.

God made a choice among you
The phrase highlights divine sovereignty and election. The Greek word "ἐξελέξατο" (exelexato) means "chose" or "selected," indicating that it was God's initiative to include the Gentiles. This choice underscores the theme of God's grace and the fulfillment of His promise to bless all nations through Abraham's seed, as seen throughout the Old Testament.

that the Gentiles should hear
The inclusion of the Gentiles is a radical shift from the Jewish-centric view of God's covenant. The word "hear" (ἀκοῦσαι, akousai) implies not just listening but understanding and receiving the message. This reflects the prophetic vision of Isaiah and other prophets who foresaw the nations coming to the light of God's salvation.

from my lips
Peter's personal involvement is emphasized here. The phrase "from my lips" indicates that Peter was the chosen vessel to deliver the gospel to the Gentiles. This personal testimony adds credibility and weight to his argument, as he recounts his own experience of God's guidance and revelation.

the message of the gospel
The "message" (λόγον, logon) refers to the good news of Jesus Christ—His death, resurrection, and offer of salvation to all. The gospel is central to the Christian faith, and its proclamation is the church's primary mission. This message transcends cultural and ethnic boundaries, offering hope and redemption to all who believe.

and believe
The ultimate goal of hearing the gospel is belief, or "πιστεύσαι" (pisteusai), which means to trust or have faith. This belief is not merely intellectual assent but a transformative trust in Jesus Christ as Lord and Savior. The inclusion of the Gentiles in this faith community is a testament to the power of the gospel to unite diverse peoples under the lordship of Christ.

Persons / Places / Events
1. Peter
One of Jesus' apostles, known for his leadership in the early church. Here, he stands to address the council in Jerusalem.

2. Jerusalem Council
A significant meeting of early church leaders to discuss the inclusion of Gentiles in the Christian faith.

3. Gentiles
Non-Jewish people who were being converted to Christianity, raising questions about adherence to Jewish law.

4. God's Choice
Refers to God's sovereign decision to use Peter to bring the gospel to the Gentiles.

5. The Gospel
The message of salvation through Jesus Christ, which Peter was chosen to proclaim to the Gentiles.
Teaching Points
God's Sovereignty in Salvation
God chooses whom He will use to spread the gospel, as seen in His selection of Peter to reach the Gentiles.

Unity in Diversity
The early church faced challenges in integrating diverse groups, reminding us of the importance of unity in the body of Christ today.

The Role of Leadership
Peter's leadership and willingness to speak up were crucial in guiding the early church through theological disputes.

The Power of the Gospel
The gospel transcends cultural and ethnic boundaries, calling all people to faith in Jesus Christ.

Obedience to God's Call
Like Peter, we must be ready to follow God's leading, even when it challenges our preconceived notions or traditions.
Bible Study Questions
1. How does Peter's role in Acts 15:7 reflect God's sovereignty in choosing leaders for His purposes?

2. In what ways can the church today learn from the Jerusalem Council's approach to resolving disputes?

3. How does the inclusion of Gentiles in the early church challenge us to embrace diversity within our own congregations?

4. What are some modern-day "Gentile" groups that the church might be called to reach, and how can we prepare to share the gospel with them?

5. How can we ensure that our church leadership is open to God's direction, even when it leads us outside of our comfort zones?
Connections to Other Scriptures
Acts 10
Peter's vision and encounter with Cornelius, a Gentile, which marked the beginning of Gentile inclusion in the church.

Galatians 2
Paul discusses his confrontation with Peter over the treatment of Gentile believers, highlighting the ongoing struggle with this issue.

Matthew 16:18-19
Jesus' declaration of Peter's role in the early church, emphasizing his leadership and authority.

Romans 10:12-13
Paul speaks of the equality of Jews and Gentiles in Christ, reinforcing the message of Acts 15:7.
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
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
Addressed, Ago, Amongst, Believe, Brethren, Brothers, Choice, Chose, Debate, Discussion, Disputing, Earliest, Early, Faith, Former, Gentiles, Glad, God's, Gospel, Got, Lips, Message, Mouth, Nations, News, Originally, Peter, Pleasure, Questioning, Risen, Rose, Standing, Stood, Tidings, Within
Dictionary of Bible Themes
Acts 15:7

     5164   lips
     5335   herald
     7725   evangelists, identity
     7726   evangelists, ministry

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 15:6-8

     6670   grace, and Holy Spirit

Acts 15:6-11

     5010   conscience, matters of

Acts 15:7-8

     6603   acceptance, divine

Acts 15:7-9

     5115   Peter, preacher and teacher
     5882   impartiality
     8022   faith, basis of salvation
     8753   favouritism

Acts 15:7-11

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

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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