The holy spirit comes upon the gentiles

THE HOLY SPIRIT COMES UPON THE GENTILES
EDITED BY GLENN PEASE
Acts 15:8 8God, who knows the heart, showed that he
accepted them by giving the Holy Spirit to them, just
as he did to us.
BIBLEHUB RESOURCES
The Council At Jerusalem
Acts 15:6-21
E. Johnson
The claim of the Judaizers is sharply and absolutely put. Circumcisionis a
necessity;the Law of Moses must be observed. The whole question is open,
and the air is full of debate.
I. DISCOURSE OF PETER.
1. The question whether the Mosaic Law is binding upon the heathen or no is
referred by him to experience. This is the great guide of all. In no case may it
be neglected. In every case recurrence to it as a whole will be found helpful.
Now, at Caesarea itwas clearthat the Gentiles, no less than the Jewish
Christians, had receivedthe Holy Spirit. This factthe apostle considers to be
significant proof that God had already decided the question in debate. God, he

had before learned, was no "respecterofpersons." Here he expresses the
same truth by saying that God has made no difference betweenthem; has
placed the two upon one footing. He has testified to the Gentiles by imparting
to them the Holy Spirit, his grace and good pleasure.
2. The reference to immediate experience leads to the larger reference to
history - the history of the sacredpast. The entire revelationof God in both
testaments rests on history and consists in history. Christ "lived his doctrine
and preachedhis life." And the living experience of prophets and apostles
offers a rich fund of instruction. Paul's doctrine is his own life translated into
consciousnessandknowledge. And the doctrine of Peteris his own life
wrought out in views of duty and principles of Christian thought. Christian
doctrine is the expressionof the results of Christian history. The discourse of
Peterevidently produces a greatimpression. Silence follows, brokenonly by
the voices ofBarnabas and Paul, who relate the significantoccurrences which
have befallen among the heathen.
II. DISCOURSE OF JAMES.
1. He, like a true Jew, trained in earand memory by the prophetic oracles,
reverts to them, and finds confirmation there of the views wrought out in the
minds of the others by the certaindiscipline of experience. The writings of the
prophets were used by the apostles as a guide to the interpretation of the signs
of the present, and for directions as to presentduty. Now, the oracle from
Amos adduced by James refers in the first instance to the house of David. His
royal house is fallen into ruins. But God would raise it up out of the ruins,
would restore and extend it among the Gentiles among whom his Name shall
be known - that is, among those who shall decide to acknowledge andserve
him. All this God would bring about in accordancewith his eternal designs
(ver. 18).
2. Here, then, is light on the question of debate. Observe that the theocracy,
the kingdom of God, stands in the centerof the promise, and not the Law as
such. Further, the "calling on the Name of God" is laid down as the condition
or incorporation with the kingdom of God. This condition has been already,
fulfilled by the convertedheathen Lastly, it is "the Lord who doeth these

things." It is not our short-sighted counseland prudence which have to make
new history and new laws, but God has promised that he will do it. Already
has he adopted a people out of the heathen (ver. 14). If, then - this is the
argument of James - we should lay a burden on the Gentile Christians, this
would be going againstthe teaching of facts, striving against the current of
history, thwarting the will of God therein revealed.
3. The decisionof James. He would not have the Gentile Christians harassed,
who are turning in repentance and goodworks to God. He would recognize
their evangelicalfreedom;would rejectthe demands of the Pharisaic party; in
fact he fully, though on different grounds, coincides with Paul. At the same
time, he insists on certainmoral and ceremonialabstinences.The whole
illustrates the mild, gentle, and loving characterof this apostle. There was in
him, with the greateststrictness towards himself, the most compassionate love
to others. Unceasingly in the temple, on his knees, he prayed for forgiveness
for his people (Eusebius, 'Eccl. Hist.,' 2. 25). He who loves his own household
best will be the kindest to them without. The true patriot is the true
philanthropist; the loyal adherent of his Church the best friend of universal
Christianity and progress. - J.

Biblical Illustrator
God, which knoweththe hearts, bare them witness.
Acts 15:8, 9
God's sovereignty
H. C. Trumbull, D. D.
It is the sovereign's stampwhich settles the question as to the right of a coin to
be counted current among loyal subjects of that sovereign. WhenGod puts
His stamp of approval on a man, or on a woman, or on a movement, that fact
ought to weighbeyond any individual opinion as to the original propriety of
such an approval. It may seemto us that the elder and more imposing Eliab is
far better suited to the kingship than the youthful rustic David; but when God
decides in favour of the latter, it is time for us to reverse our opinion on this
point. So, also, as to preachers and methods of preaching, as to
denominational peculiarities and modes of working, as to specialagents and
agenciesin Christian endeavour; not what we thought God would approve,
but what we find God has approved, ought to weigh most with us in deciding
the question of our accepting orbelittling that instrumentality or undertaking.
Gamaliel's warning is as timely for our day as it was for his, in many a matter
of treating Christian work and Christian workers. In opposing those who
claim to stand for God, while they differ with us, we may "be found to be
fighting againstGod."
(H. C. Trumbull, D. D.)
Purifying their hearts by faith.
Purity of heart
H. J. Booth.
I. ITS NATURE.

1. By the "heart" we must understand the inner, as opposedto the outer, man
— the spirit and not the flesh. Circumcision — indeed any external ceremony,
even Christian baptism can only affectthe outer man. The text, therefore, in
opposition to mere ceremonialpurity speaks ofpurity of heart.
2. It is implied that the heart of man is by nature impure (Romans 1:28-32).
Perishthen the delusion that the human heart is good!
3. It is to the purification of the heart that the text calls attention. Things are
commonly said to be pure when they are simple and unmixed; and purity of
heart implies sincerity and simplicity, as opposedto the base mixtures of
hypocrisy and deceit The work of Christian purity is commencedin
regenerationThere is "a new creation:old things are passedaway;behold all
things are become new." There are new views, principles, feelings. But these
things are at first immature (1 John 2:13). The law of progress is stamped on
the whole economyof Christianity. Perfectpurity is the goalat which it aims.
This implies —(1) A complete deliverance from sin — its pollution and power.
This is obviously implied in the word "pure." And here arises the difficulty,
whether a perfectly pure state of heart is possible in the presentlife. Many
contend only for the subjugation of sin, and not for its destruction, affirming
that whilst the spirit remains in the flesh sin must remain in the spirit. But
this is to ascribe some moral power to the flesh which it does not possess;sin is
spiritual (Mark 7:21, 22). Now Divine grace either canor cannotcounteract
this fearful state of things. If it cannot, then the work of human redemption,
professedlyeffectedby the death of the Lord Jesus Christ, was inadequate.
But if the grace of God cancounteractthe influence of sin, the question is
settled. "Forthis purpose the Sonof God was manifested, that He might
destroy the works of the devil." "Christ loved the Church...that He might
present it to Himself a glorious Church, not having spot, or wrinkle, or any
such thing; but that it should be holy and without blemish." "The blood of
Jesus Christ cleansethfrom all sin." But, say some, the work cannotbe
completed till death. Now, if this mean by death, it destroys itself, for death is
an enemy whose office is simply to separate the soul from the body; if it mean
at death, it may soonbe exposed — for if Divine grace canpurify the heart a
moment before death, why not an hour? why not a month? why not a year?
why not twenty, or even fifty years? why not now?(2)And because all sin is

destroyed, love fills the heart. Hence obedience results from purity; "this is
the love of God, that we keepHis commandments." Every spring of feeling,
and all the arcana of thought are sanctified by its magic touch. The wandering
eye, the listening ear, the loquacious tongue, the busy hands, the willing feet
are all actuatedby the ruling principle of love to God.
II. ITS AUTHOR. "The Holy Ghost," as Peterelsewhere says."Ye have
purified your souls in obeying the truth through the Spirit." The Holy Spirit
first convinces of the necessityof purity; for it is by His inward illumination
that we discoverthe corrupt state of the heart. If we welcome this discovery
we shall sorrow for and hate this indwelling sin. The same Spirit will create a
strong desire for deliverance, which if cherished will express itselfin earnest,
wrestling prayer. This will be followedby the encouraging excitementof
humble hope, and the filial confidence that the desire shall be granted.
Whoeverthus cooperateswith the Holy Spirit, the Divine Author of purity of
heart, will eventually be brought to the exercise ofthat faith which casts out
sin and purifies the heart. The reasonthat so few Christians obtain this great
salvationwill now be manifest. They do not obey the truth, whereas the law of
the Spirit is that we are sanctifiedthrough the truth. "Ye have purified your
souls, in obeying the truth through the Spirit."
III. ITS MEANS. "By faith." All salvationis obtained by faith.
1. Its warrant is the promises, (see Ezekiel36:25-29;Deuteronomy30:6; 2
Corinthians 6:16). These are the believer's fulcrum. They do actually supply
to him what Archimedes once boastedas his only deficiencyto rival
Omnipotence. "Give me a place on which to stand and I will move the world."
But the promises of God supply the believer with a fulcrum by which he may
move both earth and heaven.
2. The object of faith is the "precious blood" of Christ (Acts 26:17, 18).
IV. ITS SCOPE. It is offeredto all. Whateverdifferences or distinctions men
may make, God makes none. There is no difference with respectto —
1. Our need of this greatchange. Throughoutthe world human nature is the
same. "There is none righteous, no, not one."

2. The mode of purification. In every case it is by faith.
(H. J. Booth.)
Faith purifying the heart from
DeanAfford.
I. PRIDE.
1. This is setting up the honour of self above the honour of God. It is self-
worship, and refuses to recognise anyrighteousness but self-righteousness.
2. What is the very prime objectof faith! What do I receive into my heart if I
realise Christ's work for me? Is it not this, that the mighty God, He who is
greaterthan the greatest, higherthan the highest, laid aside all His glory, and
came down into the very depth of humiliation for me? If I live Christ, how can
I worship self? When faith has once entered, what room is there for pride?
Where is the boastedglory of man before the EternalWord, who became
flesh, and by the very hiding of His glory manifested it — through Him
humiliation entered into His exaltation? Where is human merit, when once
the fulness of the rich streamof God's unmerited grace is shed over the soul?
No; the life of faith is the death of pride.
3. But does faith substitute nothing for self thus dethroned? Far from this.
With the sense ofa man's ownworthlessnesscomes the sense ofhis
Redeemer's worth— comes love to God, the true answerand return of God's
love to him. This last, faith apprehends; that other, faith renders. The
humility of those who are born of the Spirit is exactly in proportion to their
appropriation of the work of Christ. As He increases in a man's esteem, self
decreases.And thus humility is the true work of faith.
II. COVETOUSNESS— the inordinate valuing of createdobjects — the
esteeming selfnot by self alone, but by the things wherewithself is surrounded
and enriched.

1. We have in man all degrees ofthis sin, from the ambition which grasps
empires to the miserly greedwhich hoards the farthing. And the secretofthe
sin is the same throughout all — the creature, not the Creator; my own
possessions, notGod's gifts; my position my promotion, my increasedincome
— not my stewardshipbefore God; it is in every case a direct consequence of
the substitution of self for Him.
2. And in every case faith in Christ is as directly opposedto it. If my inner
regards are really fixed on Him who gave all He had, yea, Himself, for me,
where is there room in me for covetous desires? Willnot he whose life is hid
with Christ in God be laying up treasures in heaven rather than on earth —
be enriching his home rather than his tent in the wilderness?
III. SELF-INDULGENCE — the love of pleasure — the inordinate valuing of
our own delights in createdobjects. How does faith deal with this all but
universal tendency? Who is its object? Is it not He who has solemnly told us
that none can be His disciple without daily self-denial? Can a man be justified
by faith in Him and disregard these His words? Understand me: the Christian
who lives by faith in Christ can and does enjoy life in the best and highest
sense;but he cannot be a seekerofpleasure — cannotsurrender his noble
privilege of self-denial for the bondage in which he sees the children of the
world fettered.
(DeanAfford.)
Faith purifying the heart
C. H. Spurgeon.
Peterwas enabled through his experience to answerthose who said that unless
a man was circumcisedhe could not be saved. There is nothing like practical
work for Christ to teach us Christ's truth. Forthe most part heretics are a set
of theorisers. They do nothing, and then criticise those who are doing hard
and successfulservice. Give a man practicalwork for Jesus and keephim at
it, and he will, like Peter, learn as he goes on, and, like a river, filter as he
flows. Petercould not continue to believe in restricting the gospelto the Jews

after the conversionof Cornelius. His actual service refined his theory. If
those who ruled botanical science neversaw a flower, would you wonderif
they ran into gross heterodoxies ofbelief? Let us considerthe point upon
which Peter's argument depends.
I. THE AGENT OF HEART PURIFICATION — faith. There was nothing
but faith in the case of Cornelius, faith born of hearing, and resting alone on
Jesus.
1. Faith purified directly, not by month after month of contemplation; for, to
the astonishmentof the circumcisedbelievers, the Holy Ghost fell upon them
there and then.
2. Waterbaptism did not aid therein. The Lord will not permit us to mix up
even His own ordinances with the work of His Spirit in purifying the heart by
faith alone, and God forbid we evershould fall into such an error.
3. Do not, then, be looking for pure hearts within yourselves before you come
to Christ by faith. Do not look for the fruits before you have the roots, but
look by faith to the greatPurifier, howeverimpure you feel your heart to be.
II. THE SECRET OF ITS POWER. Believing otherthings does not purify the
soul; why does believing the gospel? Ianswer, because —
1. God works by it (ver. 8). You know the old story of the sword of
Scanderbeg, with which he used to cleave men in twain from the crown of the
head downwards. As one lookedat it he declaredthat he saw nothing about it
to make it so fatal a weapon;but the other replied, "You should have seenthe
arm which was wont to wield it." Now faith lookedatof itself appears to be
contemptible; but who shall resistthe everlasting Arm that wields it? This
greaterthan Hercules carethlittle for the weaknessofthe instrument; but,
behold, He cleanseththe Augean stable of our nature with no other agency
than childlike faith.
2. God is at work in the heart by His Holy Spirit. Now, the Holy Spirit comes
as a heavenly fire to consume sin, as a flowing streamto cleanse awayevil, and
as a rushing mighty wind to chase awayall that is foul and polluted in the
stagnantair of the soul. The Holy Spirit is the Spirit of holiness, and as He

always dwells with faith, being its Author, its Strengthener and Guardian,
where faith comes the heart will speedily be purified.
III. THE SEAT OF ITS ACTION — the heart. Faith changes the current of
our love, and alters the motive which sways us: this is what is meant by
purifying the heart. It makes us love that which is goodand right, and moves
us with motives free from self and sin: this is a greatwork indeed. Hence the
change which faith produces is —
1. Radicaland deep. It is a small matter to washthe outside of the cup and of
the platter.
2. Thoroughand complete. "Rend your hearts and not your garments." Faith
lays the axe at the root, and heals the streamat the fountain head.
3. Operative throughout the whole life. A diseasedheart means a sickly man
all over. Neither canyou have the heart right without its telling upon the
entire nature.
4. Permanent. Restrainappetites which still remain, and the dog returns to his
vomit; purify externals and leave the nature untouched, and the sow that was
washedgoes back to her wallowing in the mire.
5. Acceptable with God, who searcheththe heart. Man judgeth according to
the outward appearance, but God lookethat the heart.
IV. THE MODE OF ITS OPERATION.
1. Faith believes in sin as sin, and sees the horror of it as an offence againsta
holy and gracious God.
2. Faith delights to setChrist before the heart and to make it gaze upon His
side pierced by sin, and therefore hates the sin which slew its best Friend.
3. Faith delighteth much in the PersonofChrist, and therefore she sets before
the soulHis incomparable loveliness, as the well-belovedof saints. Thus is
enkindled a vehement flame of love to Him, and this becomes a powerful
purifier, for you cannot love Christ and love sin.

4. Faith has a wonderful art of realising her gracious privileges. Whatmanner
of persons then ought you to be?
5. Faith has yet further a wondrous power of bringing near the things to
come. What could more effectually purify the heart than the vision of heaven
which faith presents to us?
6. Poweris gained by faith through pleading the promises of God. "Sin shall
not have dominion over you, for ye are not under the law, but under grace."
7. Faith daringly lays hold upon the power of God Himself. How she smites
the Philistines then!
8. Faith brings us real powerto conquer sin by applying the blood of Christ.
The blood of Jesus is the life of faith and the death of sin. All the saints
overcome through the blood of the Lamb.
9. Faith gives us power againstsin by mixing herself with all gospel
ordinances — with hearing, communions, prayer, Bible study. Faith will
enable you to draw nourishment out of ordinances, and make you vigorous
againstsin. 10. Faith rouses the new man to intense resistance ofsin.
(C. H. Spurgeon.)
Church Controversy
P. Schaff, D. D.
Acts 15:1-29
And certain men which came down from Judaea taught the brothers, and
said, Exceptyou be circumcisedafter the manner of Moses…
From this interesting chapter learn that -

I. CONTROVERSIES ARE UNAVOIDABLE, AND ARE A SIGN OF LIFE
AND ACTIVITY. They are preferable to the peace of the graveyard. It is
through controversythat truth is developed and error defeated. All the great
doctrines, the Trinity, the Incarnation, justification, etc., have come out as
pure gold from the furnace of theologicaldispute. Only, let controversybe
conducted in a Christian spirit, and with a single eye to the cause oftruth.
II. THE BEST WAY TO SETTLE A CONTROVERSYIS BY FULL
DISCUSSION AND PERSONALCONFERENCE. Eveninspired apostles did
not decide the question by mere authority, but travelled all the way to
Jerusalemto secure a generalunderstanding, after giving a full hearing to the
opposition. It is goodfor Christians to come together, to think and talk
together. In the multitude of counsellors there is safety. One man may be
wiserthan a whole multitude, but if he canconvince the multitude, his
judgment is all the more powerful.
III. SYNODICAL CONFERENCESARE CLEARLY SANCTIONEDBY
APOSTOLIC EXAMPLE AND PRECEDENT. Butthe time and number are
left to expediency. They may be annual, triennial, or occasional;local,
diocesan, provincial, national, or oecuminical;advisory, or legislative;all
depends upon the necessities ofthe Church, which vary in different periods
and countries.
IV. THE COMPOSITIONOF A SYNOD SHOULD BE DEMOCRATIC.The
apostles might have decided the controversyby their own personalweight and
authority; but they preferred to conferwith the brotherhood, and to allow a
free and open discussion. The councilof Jerusalemconsistedof"the whole
Church" (Acts 15:6-22). It is therefore a departure from apostolic practice if
synods have become purely clericaland hierarchical. This is contrary to the
principle of the generalpriesthood of the laity, which gives every believer the

right to take an active part in the government and all the generalinterests of
the Church.
(P. Schaff, D. D.)
Controversies, AfterEffects Of
DeanStanley.
Acts 15:1-29
"Old religious factions are volcanoes burned out," says Burke;"on the lava
and ashes and squalid scoriae ofold eruptions grow the peacefulolive, the
cheering vine, and the sustaining corn." Those who have seenthe sides of
Vesuvius can well appreciate the force of this image. There indeed may be
seentracts of desolation;bare, black, and lurid, beyond any other which earth
can show. These are where the sulphur still lingers and repels every effort of
vegetation. But there are also tracts, close adjoining to them, and even in the
midst of them, where the green vineyard, the grey olive, the golden orange,
and the springing herb mark that, out of the attrition and decompositionof
the ancientstreams of lava, the vital forces of nature canassertthemselves
with double vigour, and create a new life under the very ribs of death. So it is
with extinct theologicalcontroversies. So far, indeed, as they retain the
bitterness, the fire and brimstone, of personalrancour and malignity, they
are, and will be to the end of time, the most barren and profitless of all the
works of man. But if this can be eliminated or corrected, it is undeniable not
only that truths of various kinds take rootand spring up in the soilthus
formed, but that there is a fruitful and useful result produced by the

contemplation of the transitory characterof the volcanic eruptions which once
seemedto shake the world.
(DeanStanley.)
The Gospelnot a Matter for Controversy, But for Use
C. H. Spurgeon.
Acts 15:1-29
A huge fragment of rock from an adjacentcliff fell upon a horizontal part of
the hill below, which was occupiedby the gardens and vineyards of two
peasants. It coveredpart of the property of each;nor could it be easily
decided to whom the unexpected visitor belonged;but the honest rustics,
instead of troubling the gentlemen of the long robe with their dispute, wisely
resolvedto end it by eachparty excavating the half of the rock on his own
grounds, and converting the whole into two useful cottages, with comfortable
rooms and cellars for their little stock of wine, and there they now reside with
their families. After such a sort will wise men deal with the great doctrines of
the gospel;they will not make them the themes of angry controversy, but of
profitable use. To fight over a doctrine is sorry waste oftime, but to live in the
quiet enjoyment of it is the truest wisdom.
(C. H. Spurgeon.)

STUDYLIGHT RESOURCES
Adam Clarke Commentary
And God which knoweththe hearts - Ο καρδιογνωϚης Θεος . We had this
epithet of the Divine Being once before; see Acts 1:24, and the note there: it
occurs no where else in the New Testament.
Bare them witness - Consideredthem as proper or fit to receive the Gospelof
Christ. It is properly remarkedby learnedmen, that μαρτυρειντινι, to bear
witness to any person, signifies to approve, to testify in behalf of. Here it
signifies that, as God evidently sent the Gospelto the Gentiles, and, by the
preaching of it, conveyedthe Holy Spirit to them who believed, and as he can
make no improper judgment of any who knows all hearts and their secrets,
therefore what he had done was right: he saw that it was time for them to
receive the Gospel;and he saw that they might be safely trusted with this
heavenly deposit; and the experience ofeighteen hundred years has justified
the conduct of God.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Acts 15:8". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/acts-
15.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible

And God, which knoweththe hearts - Acts 1:24. Godthus knew whether they
were true converts or not, and gave a demonstration that he acknowledged
them as his.
Giving them the Holy Ghost … - Acts 10:45-46.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Acts 15:8". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/acts-
15.html. 1870.
Coffman's Commentaries on the Bible
And God who knoweththe heart, bare them witness, giving them the Holy
Spirit, even as he did unto us; and he made no distinction betweenus and
them, cleansing their hearts by faith.
Faith ... here means "the Christian faith" as distinguished from the law of
Moses anddoes not mean "faith" as distinguished from repentance and
baptism. This is a frequent New Testamentusage ofthe word.
No distinction betweenus and them ... This is one of the cornerstone doctrines
of Christianity. God has only one plan, one systemof human salvation, there
being no partiality, no specialfavors, no specialdevices favoring any man,
race or nation. Jews and Gentiles alike confront the same messagein Christ.
The whole book of Romans was written to develop the theme of God's
intrinsic righteousness in treating all men and nations alike. "There is no
distinction!" (Romans 3:22). The words Peterspoke here obviously made a
deep impression upon the greatapostle to the Gentiles.

Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Acts 15:8". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/acts-15.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And God which knoweththe hearts,.... Ofall men; he being omniscient, the
searcherofthe hearts, and the trier of the reins of the children of men, knew
with what sincerity Cornelius sentfor Peter;and with what vehement desire
and longing expectationhe and his family and friends waited for his coming;
and with what earnestness, diligence, andaffectionthey attended to what he
said:
bore them witness, giving them the Holy Ghost, even as he did unto us; God
bore a testimony, and showedhis well pleasednessin the whole of this affair,
by bestowing upon them not only the regenerating and sanctifying grace of
the Spirit; but his extraordinary gifts, such as speaking with divers tongues,
even in like manner as these were bestowedon the apostles themselves,onthe
day of Pentecost, though they were uncircumcised persons;for the drift of
Peter's orationis to show, that circumcision was not necessaryto salvation.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.

A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Acts 15:8". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/acts-
15.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
God, which knoweththe hearts — implying that the real question for
admission to full standing in the visible Church is the state of the heart.
Hence, though that cannotbe knownby men, no principle of admission to
church privileges which reverses this can be sound.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
15:8". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/acts-15.html. 1871-8.
Robertson's WordPictures in the New Testament

Which knoweththe heart (καρδιογνωστης — kardiognōstēs). Late word from
καρδια — kardia (heart) and γνωστης — gnōstēs (known, γινωσκω —
ginōskō). In the N.T. only here and Acts 1:24 which see.
Giving them the Holy Spirit (δους το πνευμα το αγιον — dous to pneuma to
hagion). And before their baptism. This was the Lord‘s doing. They had
accepted(Acts 11:18) this witness of God then and it was true now of these
other Gentile converts.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Acts 15:8". "Robertson's WordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/acts-15.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Which knoweththe heart ( καρδιογνώστης )
Only here and Acts 1:24.
Copyright Statement
The text of this work is public domain.
Bibliography

Vincent, Marvin R. DD. "Commentaryon Acts 15:8". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/acts-15.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And God, which knoweththe hearts, bare them witness, giving them the Holy
Ghost, even as he did unto us;
God bare them witness — That he had acceptedthem, by giving them the
Holy Ghost.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Acts 15:8". "John Wesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/acts-15.html. 1765.
Johann Albrecht Bengel's Gnomonof the New Testament
Acts 15:8. ὁ καρδιογνώστης, who knoweththe hearts) who looks to the heart,
not to the flesh.— ἐμαρτύρησεναὐτοῖς, bare them witness)Two verbs, each
with a participle: ἐμαρτύρησε, δούς·καὶ οὐδὲνδιέκρινε, καθαρίσας. αὐτοῖς,
the Dative, as ch. Acts 10:43.— αὐτοῖς, to them) He testified, by giving them
the Holy Spirit, that they are pleasing to Him: Galatians 3:5.
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Bengel, JohannAlbrecht. "Commentary on Acts 15:8". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/acts-15.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Which knoweththe hearts; God knew the desires of the Gentiles, that they did
sincerelydesire to please God, and to see this salvation. This greatattribute
David improved, 1 Chronicles 29:17, and highly recommended his son
Solomonto consider of, 1 Chronicles 28:9; which, if believed, would make us
also to serve God with a perfect heart and a willing mind. Giving them the
Holy Ghost; God himself was a witness for these Gentiles beyond all
exception, when he gave them the ordinary and extraordinary gifts of the
Holy Ghost; by which he testified, that they belongedto Christ, whose Spirit
this was. Thus the testimony of Jesus is the spirit of prophecy, Revelation
19:10;and the Spirit, according to our Saviour’s promise, John 15:26, doth
testify of him.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Acts 15:8". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/acts-15.html. 1685.

Justin Edwards' Family Bible New Testament
Bare them witness;testified to their acceptance.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Acts 15:8". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/acts-
15.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
8. ὁ καρδιογνώστης, whichknoweththe hearts. καρδιογνώστηςis only here
and in Acts 1:24, and on both occasionsit is St Peterwho uses it. Such a
witness could admit of no appeal. God himself had put the uncircumcised on
the same level with the circumcisedby giving to them the same gifts of the
Spirit.
Copyright Statement
Bibliography
"Commentary on Acts 15:8". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/acts-15.html.
1896.

Schaff's Popular Commentary on the New Testament
Acts 15:8. And God, which knoweth the hearts, bare them witness, giving
them the Holy Ghost, even as he did unto us. The Eternal, before whom the
secrets ofall hearts are open, was able to judge of the sincerity of these
Gentiles. He testified that these hitherto despisedstrangers were acceptable in
His sight by giving them the Holy Ghost, just as He had done to the Jews who
had turned and believed in Jesus.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Acts 15:8". "Schaff's Popular Commentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/acts-15.html. 1879-90.
The Expositor's Greek Testament
Acts 15:8. ὁ καρδιογνώστης, Acts 1:24, where the same word is used by St.
Peter;cf. Jeremiah 17:10. ἐτάζωνκαρδίας, and cf. St. Peter’s words in Acts
10:34.— καθὼς καὶ ἡμῖν, Acts 10:44, Acts 11:15.
Copyright Statement
Bibliography

Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 15:8". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/acts-15.html. 1897-1910.
Mark Dunagan Commentary on the Bible
"God, who knows the heart, testified to them giving them the Holy Spirit, just
as He also did to us": Seeing that God knows the heart (Acts 1:24), God knew
that Cornelius was a genuine believer, and He Himself gave His approval of
what Peterwas doing by sending the Holy Spirit upon Cornelius and his
household as He had sent the Holy Spirit upon the apostles in Acts chapter 2
(Acts 10:45-46;Acts 11:17). Remember, all of this had been done without
teaching these Gentiles that they had to be circumcisedand keepthe Law of
Moses.
Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on Acts 15:8". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/acts-15.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
Which knoweth, &c. = the Heart-searcher. See note on Acts 1:24.
bare . . . witness. Greek. martureo. See p. 1511.
the Holy Ghost. Both articles are here, but used grammatically, referring
back to Acts 2:4 (the same gift). App-101.

even as, &c. = as He did to us also.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Acts 15:8". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/acts-15.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
And God, which knoweththe hearts, bare them witness, giving them the Holy
Ghost, even as he did unto us;
And God, which knoweththe hearts - implying that the state of the heart
before God is the real test of one's rightful standing in the visible Church; and
though this cannot be certainly knownto men, no principle canbe sound
which goes in the face of it.
Bare them witness, giving them the Holy Spirit, even as he did unto us - (Acts
10:44.)
PRECEPTAUSTIN RESOURCES
THE FIRST GENTILE CONVERTS
RECEIVED THE HOLY SPIRIT

And God, who knows the heart - Petercalls God the "heart knower"
(kardiognostes)!In other words God saw the spiritual transformation that
took place in the Gentiles when they believed the GospelPeterproclaimedto
them. God did not make a mistake with the Gentiles when He bore witness
them at Caesareathatthey were truly His children by faith alone.
Who knows the heart (2589)(kardiognostesfrom kardia = heart + ginosko = to
know)is literally 'to know what is in the heart', one who knows the heart,
searcherofhearts, one who knows what someone else thinks, one who knows
the inner life or character(men know our reputation, but God knows our
character!) Only God can see into the secretplaces ofeachperson’s heart.
The only other use is in Acts 1:24+ at a crucialtime when the apostles were
seeking a replacementapostle "they prayed and said, “You, Lord, who know
the hearts of all men, show which one of these two You have chosen." Clearly
this is another crucialmoment in the infancy of the church, so it is not
surprising they might use a similar phrase!
THOUGHT - God penetrates our charades, our masks, our fronts, our secret
sins, our deceptive cloaks ofself-righteousnessand He examines our
innermost thoughts intimately! He searches andfinds out what is in the center
of our life, what is the dominating influence in our will and understanding.
Given this natural bent of our hearts (toward self deception) we all have
reasonto join King David in his prayer in (Ps 139:23,24 26:2 and Job also Job
31:6). Thus we see that a man after God's own heart (David Acts 13:22)and a
man who is blameless, upright, fearing God & turning awayfrom evil (Job
1:1) To re-enforce this truth ponder 1Sa 16:7 1 Ki 8:39 1 Chr 28:9 Ps7:9 Ps
44:21 Pr 17:3 Jer11:20 Jer 19:10 Jer 20:12 Ro 8:27 Rev 2:23.
Testifiedto them giving them the Holy Spirit, just as He also did to us - Peter
in a sense is calling God to the witness stand! What does Peter mean by just as
He also did to us? Luke explains in Acts 10 that Peter and the other Jewish
witnesses "were hearing them speaking with tongues and exalting God." (Acts
10:46). In other words it could not be more plainly and clearly statedthat God
gave the Gentiles in Caesareathe same attestationthat He had given to the
apostles themselves and also to the first believers in Jerusalemon Pentecost.

Ger - The possessionofthe Holy Spirit is the indication that believers are
God's children (Gal. 4:6) and is the identifying mark of a Christian (Rom.
8:11).
Paul echoes Peter'sargument in his epistle to the Galatians "This is the only
thing I want to find out from you: did you receive the Spirit by the works of
the Law, or by hearing with faith? Are you so foolish? Having begun by the
Spirit, are you now being perfected by the flesh?" (Gal. 3:2-3+)
Testified(witness, gain approval) (3140)(martureo)means God bore witness
or gave evidence to the Gentiles in Caesareathat their conversionwas genuine
by giving them the Holy Spirit just as He had given the Jews the Spirit on the
Day of Pentecost(Acts 2:4+).
Luke records Peter's previous testimony in Jerusalemregarding his
experience with the Gentiles -
And as I began to speak, the Holy Spirit fell upon them just as He did upon us
at the beginning. 16 “And I remembered the word of the Lord, how He used
to say, ‘John baptized with water, but you will be baptized with the Holy
Spirit.’ 17 “Therefore ifGod gave to them the same gift as He gave to us also
after believing in the Lord Jesus Christ, who was I that I could stand in God’s
way?”(Acts 11:15-17)
Robertsonexplains that Peter's logicalpoint or argument is that "Theyhad
accepted(Acts 11:18) this witness of God then and it was true now of these
other Gentile converts."
Spurgeon- This is the vital doctrine of Christianity—salvation by grace, and
that grace revealedin our crucified Lord. Luther says, “We must not yield
nor give up this article though heaven and earth should perish.” Peter’s short
and telling speechwas a noble contribution to the Gentile cause.
Acts 15:9 and He made no distinction betweenus and them, cleansing their
hearts by faith.
KJV Acts 15:9 And put no difference betweenus and them, purifying their
hearts by faith.

NLT Acts 15:9 He made no distinction betweenus and them, for he cleansed
their hearts through faith
NIV Acts 15:9 He made no distinction betweenus and them, for he purified
their hearts by faith.
nd He made no distinction Acts 14:1,27;Romans 3:9,22,29,30;4:11,12;9:24;
10:11-13;1 Corinthians 7:18; Galatians 3:28;Galatians 5:6; Ephesians 2:14-
22; 3:6; Colossians3:11
cleansing their hearts by faith Acts 10:15,28,43,44;1 Corinthians 1:2; Heb
9:13,14;1 Pe 1:22
THE IMPARTIALITY
OF GOD
Impartiality is one God's great attributes whereby He treats all men and
women equally, not demonstrating favoritism. God does not show prejudice
towards or againstany personor party. Moseswrites He is "the awesome God
Who does not show partiality." (Dt 10:17). King Jehoshaphatof Judah
declared"the LORD our God will have no part in unrighteousness, or
partiality." (2 Chr 19:7). Luke had recordeda similar declarationby Peter
about 10 years earlierwhen he opened his mouth and said"I most certainly
understand now that God is not one to show partiality, but in every nation the
man who fears Him and does what is right, is welcome to Him (IMPLICIT -
WHETHER THEY ARE JEW OR GENTILE)." (Acts 10:34,35+)
With an impartial hand, the Lord
Deals out to mortals their reward;
The kind and faithful souls shall find
A God as faithful and as kind.
(Isaac Watts - Play hymn)
And He made no distinction betweenus and them - God did not judge one
way and then another. He did not differentiate betweenJews and Gentiles. He

is not partial either to Jews orto Gentiles. He made (makes)no distinction
betweencircumcisedand uncircumcised, Levitically cleanand unclean! God
is in a sense "colorblind" and "ethnicity blind!" That's Peter's point to these
prejudiced Pharisees!
Wiersbe - God eraseda difference (Acts 15:9, 11). For centuries, Godhad put
a difference betweenJews andGentiles, and it was the task of the Jewish
religious leaders to protect and maintain that difference (Lev. 10:10; Ezek.
22:26;44:23). Jesus taughtthat the Jewishdietary laws had nothing to do
with inner holiness (Mark 7:1-23), and Peterhad learned that lessonagain
when he had that vision on the housetopin Joppa (Acts 10:1ff). (Bible
Exposition Commentary).
Made (no) distinction (1252)(diakrino from diá = separation, "thoroughly
back and forth" + kríno = distinguish, decide, judge) literally means "to
separate throughout or wholly", to judge "back and forth" betweentwo
which can either (positively) refer to close-reasoning (discrimination) or
negatively "over-judging" (going too far, vacillating). The context indicates
which sense is meant. In the present contextdiakrino is coupledwith a
negative meant that God concluded that there was no difference betweenJew
and Gentile believers. Diakrino is used in Acts 10:20 (of the Holy Spirit telling
Peterto go "without misgivings")and in Acts 11:2 ("when Petercame up to
Jerusalem, those who were circumcisedtook issue with him" - similar to our
current scenario!).
Don't miss the little Greek wordfor "no" (oudeis = literally "not one")is
critical for it is the strongerword for negation(then "me"). This powerful
negating conjunction rules out by definition or in other words "shuts the
door" objectively leaving absolutelyno exceptions. And so oudeis
categoricallyexcludes distinction, declaring as a fact that no valid example of
divine distinction exists now or ever! Strong rebuttal by Peter!Oudeis is the
very word Peterhad used before the Sanhedrin when he categorically
declaredthere is salvation in no one (oudeis) else;for there is no other name
under heaven that has been given among men by which we must be saved."
(Acts 4:12) This is also the word Paul used when he made the famous
declaration(which I personally think was part of the "secret"ofhis strong

finish) "But I do not (OUDEIS)considermy life of any accountas dear to
myself, so that I may finish my course and the ministry which I receivedfrom
the Lord Jesus, to testify solemnly of the gospelof the grace ofGod." (Acts
20:24+)
Peternow moves to the subject of "cleansing" whichwas a sensitive issue with
the legalists who were primarily focusedon the external aspects ofcleansing.
He has just statedthat God does not see as man sees, forGod looks at the
heart of man, the spiritual centerof his being (cf 1 Sa 16:7). And since God
can see the filth in the hearts of men, He cleansesthem of that filth when they
believe the Gospel. This is where all true spiritual cleansing occurs, by faith in
the Gospel.
Spurgeon- “He made no distinction betweenus and them, cleansing their
hearts by faith.” The Jewishor Pharisaic party violently opposedthe gospel.
Wherever the apostles went, the Jews who did not believe, being moved with
envy, stirred up the people againstthem. The message ofsalvationof the
Gentiles by grace through faith gratedon their ears, for they thought it was
contrary to the law of Moses.Believers who usedto be Phariseesbrought a
goodshare of pharisaic tendencies with them into the church, and these were
dangerous to the young kingdom of Christ. Peter, at the greatJerusalem
Council, was enabledto answerthose who said circumcisionwas necessaryto
be saved, and he recounts how he came to that understanding. By God’s
instruction, he went and preachedto Cornelius and his household, who all
became believers. Then Petertold how the Spirit of God restedon them. It
was evidently the same Spirit who had descendedon the circumcisedones at
Jerusalem, since they experiencedthe same results (Acts 10:46). If the Spirit
puts no difference betweenthe circumcised and the uncircumcised, why
should the church do so? Petertherefore said, “Cananyone withhold water
and prevent these people from being baptized, who have receivedthe Holy
Spirit just as we have?” (Acts 10:47). He therefore commanded them to be
baptized in the name of the Lord and thus affirmed his belief that faith had
purified them. The JerusalemCouncilthen affirmed this truth of the gospel
about Gentiles.

Cleansing their hearts by faith - Or purifying their hearts morally speaking
and describing man's morally sick heart. The heart of man's sin problem is
the problem of his heart. God supernaturally purified the sinful hearts of both
the Jews andthe Gentiles. He could not have put it more plainly - the
cleansing was by faith NOT by works! Peteris essentiallygiving another
description of salvation, but it would have been a picture familiar to these OT
experts, for they had read (but failed to comprehend) the greatpromise from
God in Ezekiel36 (WHICH IS IN EFFECT A PROMISE OF THE NEW
COVENANT EVEN THOUGH EZEKIEL DOES NOT USE THAT
SPECIFIC PHRASE).
Then I will sprinkle cleanwateron you, and you will be clean(Lxx =
katharizo); I will cleanse (Lxx = katharizo)you from all your filthiness and
from all your idols. Moreover, I will give you a new heart and put a new spirit
within you; and I will remove the heart of stone from your flesh and give you
a heart of flesh. I will put My Spirit within you and cause you to walk in My
statutes (GOD'S SPIRIT GIVES US THE DESIRE AND POWER -
PARALLELS TRUTH OF Php 2:13NLT+), and (NOW GOD DESCRIBES
MAN'S PART, OUR RESPONSIBILITYENABLED BY THE SPIRIT OF
GRACE)you will be careful to observe My ordinances. (WARNING:DON'T
TRY TO ACCOMPLISHTHE SECOND PART OF THE PROMISE,
WITHOUT FIRST LAYING HOLD OF THE CRITICAL FIRST PART OF
THE PROMISE - IT IS THE DIFFERENCEBETWEENGRACE AND
LAW, LEGALISTICALLY "KEEPING RULE" BUT DOING SO
NATURALLY, NOT SUPERNATURALLY. THE RESULT? BONDAGE TO
YOUR FLESH, NOT FREEDOM IN CHRIST!) (Ezekiel36:25-27+)
Swindoll adds that "The conceptof salvation by grace through faith was not
new. Godhad always wanted His people to have “circumcisedhearts” (ED:
SEE EXCURSUS) (see Deut. 10:16;Deut 30:6+), instructing them to “love the
LORD your God with all your heart and with all your soul and with all your
might” (Deut. 6:5). The conceptof salvationthrough faith applied to their
patriarch, Abraham, of whom the Scriptures say, “he believed in the LORD;
and He reckonedit to him as righteousness”(Gen. 15:6+). Besides, the
outward symbol of circumcisionapplied to Abraham and his descendants as
part of a specific kind of covenant. This was a new covenant, one with

different terms and applicable to a broader group of people—with“no
distinction” (Acts 15:9). (Swindoll's Living Insights New Testament
Commentary – Acts)
Cleansing (2511)(katharizo from katharos = pure, clean, without stain or spot;
English words - catharsis = emotionalor physical purging, cathartic =
substance usedto induce a purging) means God made their hearts cleanby
taking awaythe undesirable part. To cleanse from filth or impurity.
Katharizo was usedfrequently in the Septuagint to describe ritual cleansing,
but also usedin the sense of moral cleansing as for example of the JewishDay
of Atonement (modern "Yom Kippur") in Lev 16:30+ where Moses said"it is
on this day that atonementshall be made for you to cleanse (Lxx = katharizo)
you; you will be clean(Lxx = katharizo) from all your sins before the LORD."
Of course the cleansing onthe Day of Atonement was simply a shadow (a
type) pointing to the Messiah's perfectand forever cleansing from sin on the
Cross (see Col2:16-17+)
Notice that kathaizo is also usedin Acts 10:15 and Acts 11:19, where the
cleansing of the food pointing to the cleansing of the hearts of the Gentiles by
faith.
Katharizo is used with the meaning of "moralcleansing" in Acts 15:9 by Paul
writing that Christ "gave Himself for (Gk = huper = in place of = speaks of
substitutionary atonement) us to redeem(lutroo = to pay a price to buy a slave
off the slave block!) us from every (HOW MANY?) lawless deed, and to
purify (katharizo) for Himself (WE ARE NO LONGER OUR OWN! cf 1:Cor
6:19-20+)a people for His own possession, (AND WHAT IS OUR PURPOSE
NOW? TO BE...)zealous for good ("KNOW" AN "O" OUT = "GOD")deeds
(SPIRIT INITIATED, SPIRIT WROUGHT, "BRANCHABIDING IN
VINE" DEEDS). (Titus 2:14+)
We see a parallel use of katharizo by the writer of Hebrew = (Heb 9:13,14)
For if the blood of goats and bulls and the ashes of a heifer sprinkling those
who have been defiled sanctifyfor the cleansing (katharizo)of the flesh (AS
ON THE DAY OF ATONEMENT- YOM KIPPUR), (ARGUMENT FROM
THE LESSER TO THE GREATER, FROM THE "SHADOW" TO THE

"SUBSTANCE")how much more will the blood of Christ, who through the
eternal Spirit offered Himself without blemish to God, cleanse (katharizo)
your consciencefrom dead works to serve the living God? (CLEANSING OF
THEIR HEARTS BY FAITH WOULD INCLUDE CLEANSING OF THEIR
CONSCIENCE).
In sum, Peteris a gooddisciple (which means "learner")for he heard the
voice and heeded the voice from Heaven (at leastwhen he heard it the second
time!) that "“WhatGod has cleansed(katharizo), no longerconsider unholy.”
(Acts 10:14) The context was referring to "clean" and "unclean" foods, now
refers to hearts!Peterwas now declaring what he had been taught from
Heaven.
Hearts (2588)(kardia)refers of course not to the physical organ(over 800
mentions and none refer to the physical organ!), but is always used
figuratively to center of our personality, to so to speak to our "controlcenter"
(to make a play on the "airtraffic control center" at the airport which
carefully guards and guides what flies in and what flies out. How applicable to
our "hearts" whichare so prone to wander!). In short kardia refers to the the
affective centerof our being wherein lies the capacityof moral preference and
volitional desire. The kardia generates thoughts that make the decisions which
the mind works out. In other words, our logic flows out of our heart-decisions
and not vice versa. GleasonArcher calledthe kardia, the "desire-producer
that makes us tick" for it is the place where our "desire-decisions" occur, and
which establish who we really are. WHO ARE YOU? HAVE YOU HAD A
HEART CHECK UP RECENTLY? We are assiduous to do this medically,
but woefully lax in doing it spiritually (beloved, I speak from experience!). But
here Petersays it is as God unblocks the spiritual atherosclerosis ofour old
sinful heart, not by opening the coronaryarteries, but by giving us a total
heart transplant! Daily confessionand repentance are thereafter necessaryto
avoid "spiritual atherosclerosis"and gradual, subtle hardening of the heart!
(Readand practice daily "preventative maintenance" = 1 Jn 1:9+, Pr 28:13+).
Gary Hill rightly reminds us that "Life is a continuous contest, wagedand
won in the heart. As the heart goes, so goesthe restof us. This is true in "both
directions":negatively (Jn 14:1, 27;Acts 7:51, 8:21; Ro 1:21) and positively

(Acts 16:14; Ro 2:29; Heb 10:22). The heart, as the seatof decision-making,
also involves emotions (desires)that are keyto making choices....Cognition
(the use of the "mind") is vital, but the heart "steers our being" as the
primary organof decision-making. The heartforges our personality ("soul"),
intellect ("mind"), and actions ("strength"). Accordingly, the heart is the
primary (driving) force in preferring good(Mt 5:28; Ro 6:17), or evil (Mt
5:28). The mind (reasoning)reacts to (works out) heart-choices ("internal
persuasions"), but making choices (core-decisions)comesfrom the heart."
(DiscoveryBible)
Spurgeonon Purifying their hearts by faith - As ye have therefore received
Christ Jesus the Lord, so walk ye in him.’ As you believe in him unto
justification, believe in him to sanctification. If anybody tells you that you are
to get justification in one way and sanctificationin another way, do not believe
him. Jesus Christ is ‘of God made unto us … sanctification, and redemption’.
Pharisees virtually teachus that we are to be sanctified by the law, though
justified by faith; but we know better. These are twin covenantblessings and
are not to be had apart. Believe in Christ to conquer sin as well as to pardon
sin. Believe that the only power which can subdue a base passionin you is the
powerwhich washedyou from your iniquity of old. Trust Christ with the
powerof sin as well as the guilt of sin. You need not go through a round of
performances in order to be purified in heart; you need not look for a higher
life than Jesus gave youwhen you lookedand lived: there is no higher life, for
he gave you his own. What more do you want than the Holy Spirit who
quickens you? What is higher than that? What more can you have than faith
has brought you and will bring you? Jesus has given you himself. Did you
believe in half a Christ at the beginning? Did you receive from him a lower
and inferior life? Shame on you to think so. You trusted your soul wholly with
him, did you not, and did he not give his whole self to you? Do you mean to
say that you trusted him to save you from hell, and not from sin? Did you
trust him to blot out the past, and were you fool enough to trust to yourself for
keeping in the future? If so, you did not believe in him at all; your faith was
faulty at the very core, for Christ must be everything or nothing.

C H Spurgeon from introduction of his sermon Faith Purifying the Heart
(Listen to Mp3) -
THE Jewishor Pharisaic party violently opposedthe gospelfrom without.
Wherever the apostles went, the Jews who believed not, being moved with
envy, stirred up the people againstthem. They could not endure to hear of the
salvationof the Gentiles by grace through faith: it grated on their car, for they
thought that this doctrine was contraryto the law of Moses in which they
boasted. They were children of the bondwoman, under the old covenantof
works, and they could not endure that the children of the promise should
come to the inheritance. They struggledand rebelled againstthe gospelof
salvationby grace, forit went againsttheir natural pride and their national
exclusiveness.Yea, and even when any of them, as blessedbe the grace of God
was the case, became converted, the old man was still within them, and the
spirit of bondage was still apt to assertitself. Those who had been of the sect
of the Pharisees broughta goodshare of Pharisaic tendencies with them into
the church, and these were dangerous to the young kingdom of Christ. I
scarcelyknow whetherlegalprinciples were not able to do more mischief
inside the church by perverting pure doctrine than they could do outside the
church by exciting persecution. One canhardly imagine how the gospelcould
have escapedbeing overlaid and smothered by Judaism, like a babe by its
mother, had it not been for the preserving grace ofGod, and the indwelling
Spirit within the church of God. Ye know, brethren, how we mourn at this
day that certainwho claim to be Christians are laboring most zealously to put
a yoke upon the neck of the disciples which neither our fathers nor we were
able to bear. They invent pompous ceremonies, observe days and months, and
are bound by rubrics and regulations, all of which are an idle and needless
servitude to outward forms. Certain others would bind us with creeds and
ordinances not plainly taught in the word of God, nor agreeable thereto, of
which Peter and John knew nothing whatever, having no force but that which
comes of human authority. The old Pharisaic spirit is a great forgerof bonds
and builder of prisons, it would subject us to ordinances of “Touchnot, taste
not, handle not,” and fetter us with rules of many sorts: for it cannot
understand the liberty wherewith Christ hath made us free. It teacheth this
and it teacheththat, whereofthe apostles wouldhave said, “We gave no such

commandment.” We must contend againstthis spirit as much now as ever.
Still must we refuse to be entangled againwith the yoke of bondage. Christ is
all. We are complete in him, and we will not permit a single letter to be added
to his perfectlaw of liberty.
Peterat the greatJerusalemcouncilwas enabled through his experience to
answerthose who said that unless a man was circumcisedhe could not be
saved. Depend upon it, brothers and sisters, there is nothing like practical
work for Christ to teach us Christ’s truth. Forthe most part the heretics of
the presentday are a clique of literary men, adepts at the pen, but quite
unable to speak. It may be that their failure in this direction sours them, and
sets them upon opposing the gospelministry. At any rate they are a setof
theorizers who know nothing of practicalservice for the Lord, and so they
make up all manner of nonsense according to their own fancies. They sit in
their studies and do nothing, and then criticize those who are doing hard
service and are successfulin it. They are so busy with nibbing their quills and
polishing their periods, that they care nothing about saving souls; and they
are so intent upon making discoveries whichshall manifest their own gigantic
intellects that they cannot soiltheir hands with practicalwork among the poor
and ignorant. Having nothing upon their hearts their whole nature runs to
head, and the head being unbalanced by a busy heart takes to spinning
cobwebtheories and novelties of heresy. Fiercelyliberal, the spirit which they
manifest againstthe orthodox is grandly bigoted: in this they are earnest, but
in little else exceptin engendering grievous errors, which are ravaging the
churches and ruining souls. Among the do-nothings all mischief begins. Give a
man practicalwork for Jesus, andkeep him at it, and he will, like Peter, learn
as he goes on, and, like a river, filter as he flows. Petercould not continue to
believe in restricting the gospelto the Jews afterthe Lord had bidden
Cornelius send for him from Joppa, that he might teachhim the gospel:his
actualservice refined his theory. If those who ruled botanicalscience never
saw a flower, would you wonder if they ran into gross heterodoxies ofbelief?
A naturalist who never saw a living animal would not be likely to be very
sound in his zoology;and even so, those who never deal with the souls of men,
who never see penitents under conviction, nor hear the songs ofnew-born
believers in Christ, nor see men rejoice in affliction and triumph in death, are

sure to blunder when they set up for teachers. Theyleanback in their study
chairs and blow bubbles, and vent doubts, to the subverting of the faith of
many godly but feeble souls, and all for the want of something better to do. I
prescribe as medicine for them, and I heartily wish they would take it, to do
something for Christ and the goodof fallen men. Petergot out of what would
otherwise have been his natural condition of bigotry by being exercisedin the
service of his Master.
Petertells us how he came to see that circumcision was not needful. At the
divine bidding he went in and preachedto Cornelius and his household, and
while he was preaching they believed. He had not finished his sermon before
they had all become believers, and he adds, “Godthe heart-knowerbare them
witness, giving them the Holy Ghost, even as he gave unto us.” They believed,
and he knew that their faith had purged their hearts;for the Lord sent the
Holy Ghostupon them there and then. The Holy Ghost dwells not in unclean
hearts, but when the temple of the heart has been purified, there he comes.
Though these men had never been circumcised, yet they were purified in
heart, for the Spirit of God rested upon them: it was evidently the same Spirit
which had descendedupon the circumcisedones at Jerusalem, since it
produced the same results, “for they heard them speak with tongues and
magnify God.” Now, if the Spirit put no difference betweenthe circumcised
and the uncircumcised, why should the church do so? Petertherefore said,
“Canany man forbid water, that these should not be baptized, which have
receivedthe Holy Ghostas well as we?” He therefore commanded them to be
baptized in the name of the Lord, and thus affirmed his belief that faith had
purified them. He saw that the Lord had given the choicestofgospelblessings
to uncircumcised believers, even the power of the Holy Ghost, and therefore
he felt that they were to be received into the church without circumcision.
Peter’s argument is eminently clearand convincing. You and I cannotbe
impartial, because we, being Gentiles, are naturally pleasedwith an argument
which includes us in the blessing, but if we were sitting as judges to listen to
the pleading of the apostle, I feelsure we should say,-Whetherit bless us or
curse us, the reasoning is unanswerable:if God would not give the Spirit
exceptthe heart had been purified, then these men’s hearts were purified, and
it is evident that they were purified by faith alone, seeing that they were

uncircumcised and altogetheroutside the Jewishlaw. Seeing, then, that they
are pure in heart, what need can there be of further purification? What need
to lay upon them the outward and visible sign, the putting awayof the filth of
the flesh, when it is proved by divine witness that they are pure in heart
already? It is well argued, Peter, and we rejoice in the conclusion."
Acts 15:8-9
(8) And God, who knows the thoughts of everyone, showedhis approval of the
Gentiles by giving the Holy Spirit to them, just as he had to us. (9) He made no
difference betweenus and them; he forgave their sins because they believed.
GoodNews Bible
The Gentiles'conversionresulted in a serious controversyin the church over
whether they should be required to be circumcised. This major issue resulted
in the convening of the first ministerial conference in the history of God's
church (Acts 15). At this conference, the ministry was led to decide that the
Gentiles do not need to be circumcised.
God revealedto the apostles that, under the New Covenant, He makes no
distinction betweenJew and Gentile. Regardlessofrace or ethnic origin, He
extends the promises of salvationto any and all whom He chooses to call.
Under the New Covenant, physical descentfrom Abraham no longermatters
because Godis concernedonly over the person's repentance and faith in
Christ. Those who receive the Holy Spirit after repentance and baptism
become "the seedof Abraham." Additionally, because the purpose and

meaning of physical circumcision have been supersededby the New Covenant,
there is no need to inflict pain and possible psychologicaldistress onan adult
male through this operation.
Peteremphasizes that God lookedupon the hearts of the Gentiles and saw
their repentance. Although they were not circumcised, God forgave their sins
because oftheir repentance and faith in Christ and granted them the gift of
the Holy Spirit. They were, therefore, justified by faith and spiritually
circumcised, that is, in heart and mind (Romans 2:28-29). During the
Jerusalemconference,Godrevealedto the apostles that justification fulfilled
the spiritual symbolism of circumcision.
— Earl L. Henn (1934-1997)
The Sign of Salvation– Acts 15:8-9
Postedon March 8, 2014 by Steve
“Godknows people’s hearts, and he confirmed that he accepts Gentiles by
giving them the Holy Spirit, just as he did to us. He made no distinction
betweenus and them, for he cleansedtheir hearts through faith” (Acts 15:8-9,
NLT).
The first-century Church was at first mainly comprised of Jews and
Christianity was, in many respects, a sectof Judaism. So it was not surprising
that when Gentiles beganto believe the gospel, the Jewishleaders in the
Church wanted the Gentile converts to be circumcised.
For Jews circumcisionhad religious significance as the sign of the covenant
that God had establishedwith the people of Israel. And so these Jewish
leaders thought that circumcision should be a sign of being a Christian, a
followerof Jesus.
When Paul and Barnabas returned from their first missionary journey to
their home church at Antioch of Syria, some Christians from Judea came to

Antioch and beganto teach the believers that they must be circumcised
according to the law of Moses orthey cannotbe saved. Paul and Barnabas
disagreedand argued with them. Finally, the Antioch church decided to send
a delegationthat included Paul and Barnabas to Jerusalemto appeal to the
apostles and church leaders there.
The apostles and elders in Jerusalemmet togetherto resolve this issue. During
the ensuing discussion, Peteraddressedthe church council reminding them
that God had chosenhim to preach the gospelto the Gentiles and that the sign
of being saved was not being circumcisedbut receiving the Holy Spirit! And
the Gentiles had receivedthe Holy Spirit just as the Jewishbelievers had.
Paul wrote in his letter to the Galatians, which was written in response to this
controversy:“It doesn’t matter whether we have been circumcisedor not.
What counts is whether we have been transformed into a new creation.”
(Galatians 6:5).
Receiving the Holy Spirit is the true sign of salvation. And then the indwelling
Holy Spirit will transform you into a new creationin Christ.
God Accepts Gentiles By Giving Holy Spirit
By Georgy------ 9782 views
“Godknows people’s hearts, and he confirmed that he accepts Gentiles by
giving them the Holy Spirit, just as he did to us.” – (Acts 15:8)
These words come from Peter’s defense of taking the goodnews of Jesus to
Gentiles — Cornelius and his household (Acts 10:1-48). From the moment
that the Holy Spirit came upon Cornelius and the other believers in his
household, Peterand his companions were convictedthat God had shownhe
approved of their conversion(Acts 10:44-48;11:15-18).

The Holy Spirit is God’s way of showing that we are part of his family (Rom.
8:9). The unity, the bond, the family tie that we share is precious and to be
rigorously protected(Eph. 4:3). The Spirit is our assurance that we belong to
God and are family with eachother!
Prayer : O Father, tear down the walls that keepyour children apart. Thank
you for confirming that I am your child through the presence of the Holy
Spirit within me. May I deeply value eachof your children, my brothers and
sisters, for whom Christ died and in whom the Holy Spirit lives. I ask this in
Jesus’name. Amen.
Readmore at GodAccepts Gentiles By Giving Holy Spirit
http://www.turnbacktogod.com/god-accepts-gentiles-by-giving-holy-
spirit/#ixzz5sClQ47yt
Were Gentiles saved before our DispensationofGrace?
Postedon 08/20/2014| 8 Comments
WERE GENTILES SAVED BEFORE OUR DISPENSATION OF GRACE?
by Shawn Brasseaux
Could Gentiles be savedbefore Paul’s ministry, before our Dispensationof
Grace began? If so, how were they saved? As always, the Holy Bible is our
final authority, so let us look at it, and it alone, for answers.
Ephesians 2:11-12 describes the situation before our DispensationofGrace:
“[11]Wherefore remember, that ye being in time past Gentiles in the flesh,
who are called Uncircumcision by that which is calledthe Circumcisionin the
flesh made by hands; [12] That at that time ye were without Christ, being

aliens from the commonwealthof Israel, and strangers from the covenants of
promise, having no hope, and without God in the world:”
In what the Bible calls “time past,” before our Dispensationof Grace began
(that is, before the “but now” of verse 13 began), God was dealing almost
exclusively with the nation Israel. At that time, our Gentile (or, non-Jewish)
ancestors were “withoutChrist” (Christ’s earthly ministry was to Israel only;
Matthew 10:5-7; Matthew 15:24; John 4:22; Romans 15:8), our Gentile
ancestors “hadno hope,” and our Gentile ancestors were “withoutGod in the
world.” Although “time past” involved God’s dealings with the nation Israel,
that does not mean that God did not care about Gentiles. According to the
Scriptures, the very reasonwhy God was dealing with the nation Israelwas to
form an earthly people through whom He could then send salvationand
spiritual light to the Gentiles. God was dealing with the nation Israel, to save
the nation Israel, so then redeemed Israelwould minister to Gentiles, that the
Gentiles receive and believe the God of Israel, the one true God of creation.
Readthe Abrahamic Covenant, the promise God made with Abram (later
changedto Abraham) in Genesis 12:1-3:“[1] Now the Lord had said unto
Abram, Get thee out of thy country, and from thy kindred, and from thy
father’s house, unto a land that I will shew thee: [2] And I will make of thee a
greatnation, and I will bless thee, and make thy name great; and thou shalt be
a blessing:[3] And I will bless them that bless thee, and curse him that curseth
thee: and in thee shall all families of the earth be blessed.” Again, it would be
through redeemedIsrael that God would reachthe Gentiles (see Exodus 19:5-
6; Isaiah 60:1-3;Zechariah 8:20-23;also Genesis 22:18;Genesis 28:14;Isaiah
2:1-4; Isaiah 11:10;Isaiah 45:22;Isaiah 49:6,22-23;Isaiah60:14; Isaiah
61:1,2,6,9;Isaiah 62:2; Isaiah66:19; Jeremiah3:17; Micah 4:1-3; Matthew
28:19-20;Mark 16:15;Acts 3:25; Galatians 3:8; 1 Peter 2:9; Revelation1:6;
Revelation21:23-27).
In order to prove that, overall, He did care about Gentiles, God dealt with
some Gentiles in “time past.” Yet, and this is the important condition to
remember, in time past, God dealt with Gentiles on the basis of Israel. As per
the Abrahamic Covenant quoted above, God would only deal with Gentiles if
Israelwere somehow involved, if the Gentiles somehow blessedIsraelor

placed themselves under Israelto receive God’s blessings. Let us see some
examples of this from the Scriptures, how God dealt with Gentiles outside of
our DispensationofGrace, but always involving the nation Israel.
RAHAB
ConsiderRahab the Canaanitess (Gentile)prostitute who lived in the city of
Jericho. As the Israelites were entering the Promised Land under Joshua,
Israelencountered Jericho’s walls. BeforeIsraeldefeatedthe city, Joshua sent
two Jewishspies to scoutout Jericho. The Bible says that Rahabhid these two
Jewishmen when her Gentile city officials came looking for them (Joshua 2:1-
24).
ReadRahab’s confessionin verses 9-11:“[9]And she said unto the men, I
know that the LORD hath given you the land, and that your terror is fallen
upon us, and that all the inhabitants of the land faint because of you. [10] For
we have heard how the LORD dried up the waterof the Red sea for you, when
ye came out of Egypt; and what ye did unto the two kings of the Amorites,
that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
[11] And as soonas we had heard these things, our hearts did melt, neither did
there remain any more courage in any man, because ofyou: for the LORD
your God, he is God in heaven above, and in earth beneath.”
The spies reassuredRahabthat she and her householdwould be saved when
Israelwould overrun and defeatJericho (see the end result in Joshua 6:22-25).
Hebrews 11:31 summarizes, “By faith the harlot Rahab perished not with
them that believed not, when she had receivedthe spies with peace.”
According to the Holy Spirit, Rahabwas a Gentile believer of the Old
Testament, a saved (redeemed) Gentile in time past (see also James 2:25). As
an interesting side note, according to Matthew 1:5, Rahabwas actually an
ancestorofJoseph, Jesus’fosterfather; additionally, Rahabwas Ruth’s
mother-in-law, and an ancestorofKing David.
RUTH
Recallthat Ruth was a Moabitess (Gentile)and her mother-in-law, Naomi,
was a Jewess.Naomi, now bereavedof her husband and her two sons (one of

whom was Ruth’s husband), wanted to leave Moab(eastof the DeadSea)and
return to Judah (the area of Jerusalem, northwestof the DeadSea), now that
Judah’s famine was over. Naomi saidthat she would go back to Canaanand
instructed Ruth to return to her (pagan) relatives in Moab. Ruth refused.
“And Ruth said, Intreat me not to leave thee, or to return from following after
thee: for whither thou goest, Iwill go; and where thou lodgest, I will lodge:
thy people shall be my people, and thy God my God: where thou diest, will I
die, and there will I be buried…” (Ruth 1:16,17a). Ruth renouncedher
heathen (Gentile) religion and she desired Israel’s God to be her God!
Eventually, she accompaniedNaomiback to Judah. Ruth was another
instance of a saved Gentile in “time past.” Furthermore, finally, Ruth became
the mother of Obed, who was the father of Jesse,who was the father of King
David, and King David was… the ancestorof Jesus Christ(Luke 1:32). God
used (Gentile) Ruth to establishJesus Christ’s bloodline!
As a fascinating side note, Zechariah8:22-23 describes believing Gentiles in
the Millennial Reign of Jesus Christ: “[22]Yea, many people and strong
nations shall come to seek the LORD of hosts in Jerusalem, and to pray before
the LORD. [23] Thus saith the LORD of hosts; In those days it shall come to
pass, that ten men shall take hold out of all languages ofthe nations, even shall
take hold of the skirt of him that is a Jew, saying, We will go with you: for we
have heard that God is with you.” Amazingly, this is basicallywhat Gentile
Ruth said to JewishNaomisome 3,000 years earlier!
NINEVEH
In another well-knownOld Testamentaccount, JEHOVAH God commanded
the Prophet Jonah, a Jew, to preach to wickedNineveh, a Gentile city and the
capital of the Neo-AssyrianEmpire. You can read all about his ministry in the
little Bible book of Jonah, which speaks ofhow God wantedthese Gentiles to
repent of their paganidolatry and believe/trust Him as the one true God.
While Nineveh did reform after hearing Jonah’s preaching, the city, centuries
later, returned to heathenism and was eventually overrun by its enemies
(prophesied in the book of Nahum). Although the Bible is unclear as to which
of the Ninevites, if any, were saved unto eternallife, Jonah’s ministry is
another indication that God did care about Gentiles in time past. As an

interesting side note, Jonah’s rebellion typified Israel’s unbelief and utter
refusal to be the nation God desired to use to minister to Gentiles. Just as
Jonaheventually changedhis mind and preachedto Gentiles, so Israelwill
one day enter her earthly kingdom and fulfill her God-given commission
(Isaiah 60:1-3;Zechariah 8:20-23).
CONVERTEDGENTILESIN ESTHER’S DAY
After Persianking Ahasuerus decreedthat no one persecute the Jews in his
land, the Bible says, “And in every province, and in every city, whithersoever
the king’s commandment and his decree came, the Jews had joy and gladness,
a feastand a goodday. And many of the people of the land became Jews;for
the fearof the Jews fell upon them” (Esther 8:17). The way these Gentiles
“became Jews”was to become physically circumcised, a convert to Israel’s
religion of Judaism (see Exodus 12:48, for instance). The Scriptures do not
disclose how many of these proselytes were actually savedunto eternal life.
However, oftentimes, through the centuries, Israel’s formalistic religious
leaders placedtoo much emphasis on religious performance rather than
stressing faith/trust in the JEHOVAH God who gave the ordinances. Hence,
the Lord Jesus commentedthat many of the proselytes of His day were lost,
going to hell. “Woe unto you, scribes and Pharisees,hypocrites!for ye
compass sea andland to make one proselyte, and when he is made, ye make
him twofold more the child of hell than yourselves” (Matthew 23:15). Like
many churches today, they were merely seeking members to “join and
support the program”—theywere not seeking lostpeople to see them saved!
ROMAN CENTURION IN JESUS’EARTHLY MINISTRY
In Matthew 8:5-13 (and Luke 7:1-10), a Gentile Roman centurion (a
commander of 100 soldiers)beggedJesus to heal his servantwho was greatly
suffering with paralysis. In fact, Luke 7:2 says this servant is “dearunto him”
and “readyto die.” This centurion loved this dying servant, and he desired the
Lord to heal him before he passedaway. Jesus declaredHe would come and
heal the dying servant. Luke 7:3-5 explains: “[3] And when he [the centurion]
heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he
would come and heal his servant. [4] And when they came to Jesus, they

besoughthim instantly, saying, That he was worthy for whom he should do
this: [5] For he loveth our nation, and he hath built us a synagogue.”
As soonas the Roman centurion heard of Jesus’entrance into Capernaum, he
himself did not approachJesus. Actually, the centurion knew that he could
only access Godthrough Israel, as per the Abrahamic Covenantof Genesis
12:3. He knew that Jesus was sentto the nation Israel and not to Gentiles such
as him (Romans 15:8). Thus, he sent some Jewishelders to Jesus on his behalf.
Note the centurion loved Israel and he even built the Jews a synagogue. He
was one of the few Gentiles who was not saturated with paganism—he
recognizedIsrael’s Godwas the true God, and he understood that Jesus was
Israel’s Messiah(something most of Israeldid not care to realize)! He had
blessedIsrael, and Godblessedhim (Genesis 12:3). It seems likely that this
Roman centurion was savedunto eternal life.
CANAANITE WOMAN IN JESUS’EARTHLY MINISTRY
In Matthew 15:21-28 (and Mark 7:24-30), when a Canaanitess/ Greek
Syrophenician (Gentile) beggedJesus to heal her devil-possesseddaughter,
the Bible says, “he [Jesus]answeredher not a word” (Matthew 15:23a). Jesus
told His disciples, “I am not sent but unto the lostsheep of the house of Israel”
(Matthew 15:24). “But he [Jesus]answeredand said, It is not meet to take the
children’s [Israel’s]bread, and to castit to dogs [Gentiles]” (verse 26). Jesus
reaffirmed that His ministry was to Israel, and He could not give to Gentile
dogs what belongedto the children of Israel (His miracles, His blessings, His
ministry). This dear Gentile womanrecognizedIsrael’s preeminence, so she
agreedwith Jesus:“Truth, Lord: yet the dogs eatof the crumbs which fall
from their masters’table” (verse 27). She recognizedthat Jesus was sentto
Israel, not to Gentiles such as herself and us. Only because she had faith in
that fact, Jesus healedher daughter. She had placed herselfunder Israel’s
table of blessing, and thus was blessedofGod. Like the Romancenturion, she
seems to have been savedunto eternal life.
SAMARITAN WOMAN IN JESUS’EARTHLY MINISTRY
Although the Jews and the Samaritans had Jacobas their ancestor, the Jews
did not like the Samaritans and tried to avoid them because the Samaritans

had some Gentile ancestryand were not full-blooded Hebrews (see John
4:9,12). In John chapter 4, the Lord Jesus met and spoke with a promiscuous
woman of Samaria. Notice whatHe told her in verse 22:“Ye worship ye know
not what: we know what we worship: for salvationis of the Jews.” Jesus told
her that salvation was sentto Israel, not her, and she readily understoodthat.
This woman, although not a full-blooded Jew, was still willing to believe Jesus
as Messiah(verses 25-29),and she brought many of her neighbors (other
Samaritans)to see Jesus Christ; the Bible says that many Samaritans believed
on Jesus Christ there (verses 34-42). Once this woman understood her
position, that salvation went to Israelfirst, then Jesus Christ savedher.
PROSELYTES ON THE DAY OF PENTECOST
We read about “proselytes”(Gentile converts to Judaism) in Acts 2:10.
Undoubtedly, the Bible did not considerthem Gentiles anymore. They were
now Jews in God’s mind, for Acts 2:5 says, “There were dwelling at Jerusalem
Jews, devoutmen, of every nation under heaven.” These were members of the
Apostle Peter’s audience on the day of Pentecost. Evidently, they were not
savedjust religious attending a religious festival, for they heededPeter’s
gospelmessagein Acts 2:36-41, and were thus saved.
GENTILE SALVATION AFTER OUR DISPENSATION
After our DispensationofGrace ends with the Rapture—when the Church the
Body of Christ is caught up in the air to meet the Lord Jesus Christ there (1
Corinthians 15:51-58;1 Thessalonians 4:13-18)—thenGodwill resume
dealing with Gentiles in the same manner He did before our dispensation
began(refer to the foregoing passagesand paragraphs). The Abrahamic
Covenantwill be in effectonce more, and Gentiles during the seven-year
Tribulation will have to bless Israelif they are to blessedof God (Matthew
25:31-46, note especiallyverse 34). These believing Gentiles will enter Jesus
Christ’s earthly kingdom, to have God’s Word preachedto them so they can
believe it (Exodus 19:5-6;Isaiah 2:1-4; Isaiah 60:1-3;Zechariah 8:20-23;
Matthew 28:19-20;Mark 16:15;Revelation21:23-27).
CONCLUSION

A survey of the Scriptures outside of Paul’s epistles yields the conclusionthat
Gentiles can have a relationship with the God of the Bible in Israel’s prophetic
program via three methods: (1) Become a Jew/proselyte, a convert to
Judaism, (2) bless Israel in some way, and (3) submit to Israel’s preeminence
in God’s dealings with man. When one understands the dispensationallayout
of Scripture, we cancontrastthis with how God deals with mankind today,
how He deals with Gentiles today.
We read Ephesians 2:11-12 (whatwe read earlier) with verse 13 now: “[11]
Wherefore remember, that ye being in time pastGentiles in the flesh, who are
calledUncircumcision by that which is called the Circumcision in the flesh
made by hands; [12] That at that time ye were without Christ, being aliens
from the commonwealthof Israel, and strangers from the covenants of
promise, having no hope, and without God in the world: [13] But now in
Christ Jesus ye who sometimes were far off are made nigh by the blood of
Christ.”
In our program, our current Dispensationof Grace, salvationis available to
all, not through Israel’s rise to kingdom glory, or through Israelin any way,
but through Israel’s fall, through her spiritual blindness (Romans 11:11-
12,25)—Gentile salvationwas nevera secretin the Bible, but our Gentile
salvationapart from Israelwas the secretthat God had kept hidden until He
revealedit first to Paul (Romans 11:25; cf. Romans 16:25-26;Ephesians 3:1-
11). Furthermore, technically, everyone is a Gentile today, for Israel has no
current status before God (this is temporary, remember). Today, we are saved
by simple faith/trust in Jesus Christ’s finished crosswork (note His shed blood
of Ephesians 2:13) as sufficient payment for our sins: this is the Gospelof the
Grace of God associatedwith the Apostle Paul’s ministry (Romans 11:13). We
do not have to join a specialreligion, we do not have to bless Israelwith
material goods to be blessedof God, and we do not have to submit to Israel’s
preeminence to be saved(Israel is temporarily fallen before God anyway,
according to Romans chapter 11). We are savedby becoming members of the
Church the Body of Christ, an agencycompletely separate from the nation
Israel.
https://forwhatsaiththescriptures.org/

Acts 15 - Gentiles:Circumcision and the Law of Moses Soonaftertheir
return, the first major error and false doctrine beganto be preachedin
Antioch. Although the doctrine originatedin Jerusalem, it was brought to
Antioch and was alreadybeing preachedthere when Paul and Barnabas
became aware ofit and began to refute it. Some had concluded that Gentiles
could not be allowedto enter the church without circumcision, and even
further that until they were circumcisedthey could not be saved. They were so
strong in their convictionthat even after “no small dissensionand dispute”
the problem still remained. While Luke left who made the decisionto go to
Jerusalemvague with “they determined,” Paul made it very clearthat the
main reasonthey went was that the Spirit revealedto them that they should
go. Then after fourteen years I went up againto Jerusalemwith Barnabas,
and also took Titus with me. 2 And I went up by revelation, and
communicated to them that gospelwhich I preach among the Gentiles, but
privately to those who were of reputation, lest by any means I might run, or
had run, in vain. Gal 2:1-3 This problem was not going to go away. It
remained a major problem in the church until the destruction of Jerusalem
and the end of the Jewishnation made it a much less important issue.
Galatians is the strongestrefutation but it is also seenin Ephesians,
Colossians, andRomans. God wanted this issue dealt with by the apostles and
elders in Jerusalemalong with the apostle to the Gentiles, Paul. This was
going to be a divisive issue and it neededto be dealt with decisively. they
determined that Paul and Barnabas and certainothers of them should go up
to Jerusalem, to the apostles and elders, about this question. Acts 15:2 On the
way to Jerusalem, the wonderful news of the Gentile conversions from the
first missionary journey by Paul and Barnabas brings great joy the brethren
in the various congregations where they stopped. Luke gives an example of
what they were doing when the arrived at Jerusalem. And when they had
come to Jerusalem, they were receivedby the church and the apostles andthe
elders; and they reported all things that God had done with them. Acts 15:4-5
It was in the midst of this joyful news that “some of the sectofthe Pharisees
who believed” began to teachthe same thing that had brought them to

Jerusalem. The nature of the conflict centeredon two points. “Unless you are
circumcisedaccording to the custom of Moses, youcannot be saved." Acts
15:1 “It is necessaryto circumcise them, and to command them to keepthe
law of Moses." Acts 15:5 some who went out from us have troubled you with
words, unsettling your souls, saying, "You must be circumcisedand keepthe
law" — to whom we gave no such commandment — Acts 15:24 Thus the
teaching encompassedthe thought that the Gentiles must also become Jews.
They must be circumcisedas all proselytes had to be circumcisedand they
had to keepthe Law as the Jews keptthe Law. How Many Meetings? After
this initial discussion, a secondmeeting followed. It is difficult to harmonize
Paul’s words in Galatians 2 with those of Luke here and likely reveals that
there was a meeting that Luke did not record. Paul spoke of a meeting
“privately to those who were of reputation,” But Luke recordedin verse 12
that “all the multitude” were present to hear it. In this meeting, it was
determined that Paul was the apostle to the uncircumcision and Peter was the
apostle for the circumcised. It was also determined that Paul would go the
Gentiles and they would go to circumcised. And I went up by revelation, and
communicated to them that gospelwhich I preach among the Gentiles, but
privately to those who were of reputation, lest by any means I might run, or
had run, in vain. Gal 2:2-3 But from those who seemedto be something —
whateverthey were, it makes no difference to me; God shows personal
favoritism to no man — for those who seemedto be something added nothing
to me. 7 But on the contrary, when they saw that the gospelfor the
uncircumcised had been committed to me, as the gospelfor the circumcised
was to Peter 8 (for He who workedeffectivelyin Peterfor the apostleshipto
the circumcisedalso workedeffectivelyin me towardthe Gentiles), 9 and
when James, Cephas, and John, who seemedto be pillars, perceivedthe grace
that had been given to me, they gave me and Barnabas the right hand of
fellowship, that we should go to the Gentiles and they to the circumcised. 10
They desired only that we should remember the poor, the very thing which I
also was eagerto do. Gal 2:6-10 After this meeting the whole church came
togetherfor the meeting Luke records:Then all the multitude kept silent and
listened to Barnabas and Paul declaring how many miracles and wonders God
had workedthrough them among the Gentiles. ... 22... Then it pleasedthe
apostles and elders, with the whole church, Acts 15:12, 22 Luke makes it clear

that the meeting began with conflictand disagreement:“Now the apostles and
elders came togetherto considerthis matter. 7 And when there had been
much dispute.” (Acts 15:6-7), but ended “it seemedgoodto us, being
assembledwith one accord” Acts 15:25
1
At this point the Holy Spirit intervened “Forit seemedgoodto the Holy
Spirit, and to us,” Acts 15:28 The letter makes it clearthat the Holy Spirit
approved of and thus was directing these events. PeterSince Peterused his
own experiences and Luke only gives an abbreviated account, it is important
to remember all that God did to bring the Gentiles into the church. This is
what everyone already knew and what Peterwas building upon when he
beganhis discussion. Peterand the conversionof Cornelius - Acts 10-11 1 An
angelsent to Cornelius commanded him to send for Peter, and promised Peter
would speak words which would save both himself and all his house (Acts
10:1-4, 30-33;11:13-14). 2 As Cornelius’ men approachedthe home, Peter
given a vision where God revealedall animals had been cleansedand there
were no more cleanand unclean {Law removed} (Acts 10:9-16). 3 When the
men arrived, the Spirit told Peterhe had sent them and Peterwas to go with
them. (Acts 10:17-20). 4 When Peter arrived he told them his conclusions.
First, “Godshowedthat I should not callany man common or unclean” and
second, “Godis no respecterof persons:but in every nation he that feareth
him, and workethrighteousness, is acceptable”(Acts 10:28, 34-35). 5 As Peter
preachedGod sent the Holy Spirit upon these Gentiles in the same way He
had on the apostles atthe beginning. (Acts 10:44-46;11:15-16 ) 6 After Peter
saw all this, he drew the only possible conclusion. “If God gave unto them the
like gift as also unto us...whenwe believed on the Lord Jesus Christ, who was
I, that I could withstand God?” these things he understood that God wanted
Gentiles to be baptized. Acts 11:17-18 7 At the conclusionof this event, there
was a consensus among the JewishChristians the Peter had done exactly what
God wanted him to do and that the issue was closed. When they heard these
things they became silent; and they glorified God, saying, "Then God has also
granted to the Gentiles repentance to life." Acts 11:18 Peteraffirmed that
when God used him to bring in the Gentiles, that example should stand for all
time. He used the keys for Israelin Acts 2 and for the Gentiles in Acts 10. The

manner in which Godcarried this out(see above)proved conclusivelythat
“God, who knows the heart, acknowledgedthem by giving them the Holy
Spirit, just as He did to us, 9 and made no distinction betweenus and them,
purifying their hearts by faith.” Acts 15:8-9 Would they test/tempt God as
their father had done in the wilderness? Would they provoke God by adding
to his clearexample and pleasedoutcome with Peter. Would they subject the
Gentiles to a burden Israelhad never been able to bear? His final conclusion:
“But we believe that through the grace ofthe Lord Jesus Christwe shall be
savedin the same manner as they.” Acts 15:11 Barnabas and Paul Then all
the multitude kept silent and listened to Barnabas and Paul declaring how
many miracles and wonders God had workedthrough them among the
Gentiles. Acts 15:12 Note that here in Jerusalem, Luke againreversedtheir
names. Here in JerusalemBarnabas still had greatrespectand prominence.
They simply recordedall the miracles and signs God had allowedthem to
perform. The classicuse logical(syllogistic)inferentialdeductive reasoning. A
When God allowedthem to perform miracles what they taught was confirmed
(Heb 2:3-4; Acts 14:3). B They were teaching salvationto the Gentiles was by
faith in Jesus Christ and performing miracles.
C Therefore God was confirming the word they were preaching about
Gentiles. It is important to note that Luke expectedus to understand how
powerful this was for those present. They knew that miracles proved God’s
approval and God was allowing them to perform miracles while preaching
Gentile salvationbasedonly on obedience to the gospel.
2
James There was nothing in the words of Peter, or the miracles or Barnabas
and Paul that in any waycontradicted the prophets. The truth that God
“visited the Gentiles to take out of them a people for His name” was a subject
that after a careful study of the Old TestamentScriptures proved “the words
of the prophets agree.” This passageconfirms something Peterstated many
years in his letter. The messianic prophecies ofthe prophets were not written
for those living at that time. They were written for the gospelage. Theyare
not OT doctrine, but confirm and explain NT teaching. Thus the Gentiles
becoming a part of the church without losing their status as Gentiles was not

written for the Mosaic age,but for Christians. Thus these prophecies help us
understand NT doctrine. Of this salvation the prophets have inquired and
searchedcarefully, who prophesied of the grace that would come to you, 11
searching what, or what manner of time, the Spirit of Christ who was in them
was indicating when He testified beforehand the sufferings of Christ and the
glories that would follow. 12 To them it was revealedthat, not to themselves,
but to us they were ministering the things which now have been reported to
you through those who have preachedthe gospelto you by the Holy Spirit
sent from heaven — things which angels desire to look into. 1 Peter 1:10-12
James cited Amos 9:11-12, while Paul had already quoted Isa 49:6, and in
Romans 15:9-12 gave four others(Ps.18:49;Deut. 32:43; Ps. 117:1;Isa. 11:10)
to prove conclusivelythat evenbefore Jesus died on the cross and the gospel
was preachedit was God’s intention that Gentiles as Gentiles would worship
and serve God under the New Covenant. Indeed He says, 'It is too small a
thing that You should be My ServantTo raise up the tribes of Jacob, And to
restore the preserved ones of Israel;I will also give You as a light to the
Gentiles, That You should be My salvation to the ends of the earth.'" Isa 49:6
"Rejoice, O Gentiles, with His people; For He will avenge the blood of His
servants, And render vengeance to His adversaries;He will provide
atonement for His land and His people." Deut 32:43 Therefore I will give
thanks to You, O Lord, among the Gentiles, And sing praises to Your name.
Ps 18:49 Praise the Lord, all you Gentiles!Laud Him, all you peoples!Ps
117:1 "And in that day there shall be a Rootof Jesse,Who shall stand as a
banner to the people;For the Gentiles shall seek Him, And His resting place
shall be glorious." Isa 11:10 In an additional proof that these prophecies were
to be used for us today, James reminds us that "Known to God from eternity
are all His works.” Godalreadyknew from eternity what He was going to do
and that His plans for the Gentiles had been fixed then, revealedthrough the
prophets and now confirmed through Peterand the work of Paul and
Barnabas. Abstain from these NecessaryThings but that we write to them to
abstain from things polluted by idols, from sexualimmorality, from things
strangled, and from blood. Acts 15:20 For it seemedgoodto the Holy Spirit,
and to us, to lay upon you no greaterburden than these necessarythings: 29
that you abstainfrom things offered to idols, from blood, from things
strangled, and from sexualimmorality. If you keepyourselves from these, you

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