Act 15:7-11 | RWP | e4.org | When there had been much questioning ( πολλης ζητησεως γενομενης ). Genitive absolute with second aorist middle participle of γινομα . Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. Peter rose up ( αναστας Πετρος ). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea ( ) had caused trouble here in Jerusalem from this very same party of the circumcism ( ). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. A good while ago ( αφ' ημερων αρχαιων ). From ancient days. The adjective αρχαιος is from αρχη , beginning, and its actual age is a matter of relativity. So Mnason ( ) is termed "an ancient disciple." It was probably a dozen years since God "made choice" ( εξελεξατο ) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

‏ Acts 15:7-11

When there had been much questioning ( πολλης ζητησεως γενομενης ). Genitive absolute with second aorist middle participle of γινομα. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting.

Peter rose up ( αναστας Πετρος ). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Ac 10) had caused trouble here in Jerusalem from this very same party of the circumcism (Ac 11:1-18). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts.

A good while ago ( αφ' ημερων αρχαιων ). From ancient days. The adjective αρχαιος is from αρχη, beginning, and its actual age is a matter of relativity. So Mnason (Ac 21:16) is termed "an ancient disciple." It was probably a dozen years since God "made choice" ( εξελεξατο ) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

Which knoweth the heart ( καρδιογνωστης ). Late word from καρδια (heart) and γνωστης (known, γινωσκω ). In the N.T. only here and 1:24 which see.

Giving them the Holy Spirit ( δους το πνευμα το αγιον ). And before their baptism. This was the Lord's doing. They had accepted (11:18) this witness of God then and it was true now of these other Gentile converts.

He made no distinction between us and them ( ουθεν διεκρινεν μεταξυ ημων τε κα αυτων ). He distinguished nothing (first aorist active ind.) between (both δια and μεταξυ ) both ( τε κα ) us and them. In the matter of faith and conversion God treated us Jews as heathen and the heathen as Jews.

Cleansing their hearts by faith ( τη πιστε καθαρισας τας καρδιας αυτων ). Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. 10:15.

Why tempt ye God? ( τ πειραζετε τον θεον; ). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Ex 17:7; De 6:16; 1Co 10:9).

That ye should put ( επιθεινα ). Second aorist active infinitive of επιτιθημ, epexegetic, explaining the tempting.

A yoke upon the neck ( ζυγον επ τον τραχηλον ). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in Ga 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Mt 23:4) and how easy and light his own yoke is (Mt 11:30).

Were able to bear ( ισχυσαμεν βαστασα ). Neither our fathers nor we had strength ( ισχυω ) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

That we shall be saved ( σωθηνα ). First aorist passive infinitive in indirect discourse after πιστευομεν. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.