Acts 15:7Meaning & Commentary from the Church Fathers

It is also not insignificant that this refers to believing Jews. What has been said is confirmed by two circumstances: time and place.

It is also well said, He chose. He did not say, He showed favor to them, as it were, but He chose. How is this known? From the Spirit, he says.

And notice: Peter first allows discussion to take place in the Church, and only then speaks.

Why do you wish to lay upon believers what neither you nor your fathers could bear?

By this yoke Peter of course did not mean the external observance of rites in itself. He himself observed them and did not wish the Jews not to observe them.

He meant such observance as came from the inward dominion of the law over the conscience. With this was joined the thought that justification and blessedness depended on it.

From this people feared that, for the slightest deviation from the law, they would lose salvation. From this came a tormenting anxiety, devising various precautions against every transgression of the law.

Understanding his position in this way, Peter could add: but we also, by faith in Jesus as our Redeemer, are freed from the yoke of the law.

It is no longer for us a means of justification. Together with the Gentiles, we believe that we are saved by the grace of our Lord Jesus Christ.

Άφ ήμερών ιίρχαίων shows that much time had passed from the conversion of Cornelius to the Council.

God, the Knower of hearts, then bore witness that He deemed them worthy of His saving grace, granting them the Holy Spirit as He had granted Him to Christians from the circumcision.

Consequently, God Himself made no distinction between the circumcised and the uncircumcised. By faith He directly purified the hearts of the latter, without first purifying their bodies by circumcision.

After this the apostle applies the matter to the question that had been raised. Addressing the unreasonable zealots of the law of Moses, he says the following.

Why then do you now, after such clear divine indications and testimonies, and after the will of God concerning the Gentiles has been so clearly expressed, tempt God?

Why do you still question Him, and demand from Him new signs and wonders in order to know His will?

Why do you wish to place upon the necks of the disciples a yoke which neither our fathers nor we were able to bear?

It is not the legal yoke that saves us. Rather, we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they are (cf. Rom. 3:9-26; Gal. 2:15-16; 3:10-14).

Notice: Peter receives the grace for resolving the question, though elements of Judaism had remained in him until then; cf. Theophylact and Chrysostom.

He places at the foundation of the resolution an event known to all: you know. It was accomplished through him by divine revelation and command, namely, the conversion of the Gentile Cornelius and those with him.

Having pointed to the inward meaning of this event (vv. 7, 9), he draws from it a conclusion applied to the question under consideration (vv. 10, 11).

Men and brethren is a respectful address to the whole assembly (Acts 1:16). Yet, judging by the reproach expressed in verse 10, it is especially addressed to the Judaizing legalists.

In this reproach he sets before them not only their wrongness and error, but also the sin of their tempting God.

From ancient days: the conversion of Cornelius had taken place several years before this. The apostle uses an emphatic expression to show that the conversion of the Gentiles was no longer something new.

In pointing out the inward meaning of this event, Peter makes clear three things. First, this is the work of God: God chose me from among us as an instrument for the conversion of the Gentiles.

Second, God gave these Gentiles testimony of His good pleasure toward them by granting them the Holy Spirit. Third, God made no distinction between Christians from the Jews and from the Gentiles, having purified the hearts of the latter by faith.

God sent them the Holy Spirit and thereby showed that there is no difference between Jews and Gentiles. Therefore imposing observance of the law of Moses on the Gentiles would be as unbearable a burden for them as it had been for the Jews.

We are saved, having purified our hearts by faith, through the grace of our Lord Jesus Christ (vv. 9 and 11). After this Paul and Barnabas told of the wonders God had worked through them among the Gentiles (v. 12).

Then James spoke (vv. 13-21). All agreed with his proposal and decided to send a letter to Antioch, and this was done.

According to St. John Chrysostom, by the words men and brethren Peter enters into communion with the Jews. In the words you know he sees that those were present who had previously accused him over Cornelius.

Also present were those who had entered with him into Cornelius's house; see Acts 11:12. Therefore he brings them forward as witnesses.

He also shows that these accusers were now again putting forward their teaching, having broadened it and placed it in all the force of influence possible to them.

Blessed Theophylact sees in this the gift of a special grace to Peter for resolving the question raised. By the words from my mouth, Peter shows that God spoke through him, and that there was nothing human here.

The phrase He chose me from among us means in Palestine, or in your presence.