Acts 15:9
He made no distinction between us and them, for He cleansed their hearts by faith.
He made no distinction
This phrase underscores the radical inclusivity of the Gospel message. The Greek word used here is "diakrinō," which means to separate or discriminate. In the context of the early church, this was a profound statement, as it addressed the longstanding division between Jews and Gentiles. Historically, Jews had strict laws that set them apart from other nations, but through Christ, these barriers were broken down. This reflects the fulfillment of God's promise to Abraham that all nations would be blessed through his seed (Genesis 22:18).

between us and them
The "us" refers to Jewish believers, while "them" refers to Gentile believers. This distinction was a significant issue in the early church, as seen in the Jerusalem Council in Acts 15. The council was convened to address whether Gentile converts needed to adhere to Jewish law. The resolution that there was no distinction between Jew and Gentile in Christ was revolutionary. It emphasized the unity of believers, as Paul later elaborates in Galatians 3:28, "There is neither Jew nor Greek... for you are all one in Christ Jesus."

for He cleansed their hearts
The cleansing of the heart is a central theme in both the Old and New Testaments. The Greek word "katharizō" means to purify or make clean. In the Old Testament, purification was often external, involving rituals and sacrifices. However, through Christ, the cleansing is internal and spiritual. This internal cleansing fulfills the prophecy of Ezekiel 36:26, where God promises to give a new heart and spirit. It signifies the transformative power of the Holy Spirit in the believer's life, making them a new creation (2 Corinthians 5:17).

by faith
Faith is the means by which this cleansing occurs. The Greek word "pistis" denotes trust, belief, and confidence. In the context of Acts 15, it highlights that salvation and purification are not achieved through adherence to the law but through faith in Jesus Christ. This principle is foundational to Christian doctrine, as emphasized in Ephesians 2:8-9, "For it is by grace you have been saved, through faith... not by works, so that no one can boast." Faith is the great equalizer, available to all, regardless of background or ethnicity, and it is through faith that believers are justified and made righteous before God.

Persons / Places / Events
1. Peter
- One of the apostles and a key leader in the early church, who speaks at the Jerusalem Council to affirm that God shows no partiality between Jews and Gentiles.

2. Jerusalem Council
- A significant meeting of early church leaders in Jerusalem to discuss whether Gentile converts must follow Jewish law, particularly circumcision.

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 into the faith community.

5. Holy Spirit
- The third person of the Trinity, who plays a crucial role in affirming the inclusion of Gentiles by cleansing their hearts through faith.
Teaching Points
Unity in Christ
The passage emphasizes that God makes no distinction between Jew and Gentile, highlighting the unity of all believers in Christ. This calls us to embrace diversity within the body of Christ and to reject any form of discrimination.

Faith as the Means of Cleansing
The cleansing of hearts by faith underscores the sufficiency of faith in Jesus for salvation. It reminds us that our works or heritage do not earn us favor with God.

Role of the Holy Spirit
The Holy Spirit's work in cleansing hearts is a reminder of His active role in the life of believers, guiding and sanctifying us.

Breaking Down Barriers
Just as the early church had to overcome cultural and religious barriers, we are called to break down walls that divide us from others, fostering an inclusive community of faith.

Trust in God's Sovereignty
The decision of the Jerusalem Council reflects trust in God's sovereign plan for His church, encouraging us to seek His guidance in resolving conflicts and making decisions.
Bible Study Questions
1. How does Acts 15:9 challenge our understanding of who is included in the family of God?

2. In what ways can we apply the principle of "no distinction" in our church communities today?

3. How does the cleansing of hearts by faith, as mentioned in Acts 15:9, relate to the concept of grace in Ephesians 2:8-9?

4. What role does the Holy Spirit play in unifying believers, according to Acts 15:9 and other related scriptures?

5. How can we ensure that our faith communities reflect the unity and diversity seen in the early church as described in Acts 15?
Connections to Other Scriptures
Acts 10:34-35
Peter's realization that God does not show favoritism, but accepts those from every nation who fear Him and do what is right.

Romans 3:22-24
Paul emphasizes that righteousness from God comes through faith in Jesus Christ to all who believe, without distinction.

Galatians 3:28
Paul declares that in Christ, there is neither Jew nor Greek, slave nor free, male nor female, for all are one in Christ Jesus.

Ephesians 2:8-9
Paul teaches that salvation is by grace through faith, not by works, so that no one can boast.
Now the End of the CommandmentHugh BinningActs 15:9
The Spirituality of the GospelR.A. Redford Acts 15:9
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
Faith Purifying the HeartC. H. Spurgeon.Acts 15:8-9
Faith Purifying the Heart FromDean Afford.Acts 15:8-9
God's SovereigntyH. C. Trumbull, D. D.Acts 15:8-9
Purity of HeartH. J. Booth.Acts 15:8-9
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
Clean, Cleansed, Cleansing, Difference, Distinction, Division, Faith, Hearts, Making, Purified, Purifying
Dictionary of Bible Themes
Acts 15:9

     5016   heart, fallen and redeemed
     8272   holiness, growth in

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 15:7-9

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

Acts 15:7-11

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

Acts 15:8-9

     7025   church, unity

Acts 15:8-10

     7328   ceremonies

Acts 15:8-11

     5882   impartiality
     7525   exclusiveness

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

Links
Acts 15:9 NIV
Acts 15:9 NLT
Acts 15:9 ESV
Acts 15:9 NASB
Acts 15:9 KJV

Acts 15:9 Commentaries

Bible Hub
Acts 15:8
Top of Page
Top of Page