From the Greek διακρίνω (diakrinō), from dia (through) and krinō (to judge): to separate thoroughly, to make a distinction between. Semantic force: The verb is about sorting into categories. It is used of discerning the weather, of judging between brothers, and — in the middle voice — of wavering, because a man in two minds is dividing between them. Theological depth: Peter says God made no such division between Jew and Gentile, and names the ground: purifying their hearts by faith. The equality is not asserted as a principle but reported as something God did.

Supporting Scriptures

Neither Jew Nor GreekNew Testament

“There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”

(KJV)

Paul states as settled doctrine what Jerusalem had to be argued into: the distinctions are not softened but abolished in Christ.

The LORD Looketh on the HeartOld Testament

“But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”

(KJV)

Centuries before the council, God had already told Samuel where He does His looking — which is why the Gentile heart was never the obstacle.

Clean Hands and a Pure HeartOld Testament

“He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.”

(KJV)

The psalm asks who may ascend the hill of the LORD and answers with a pure heart. says how one is got: purified by faith.

The Exposition

This is the most consequential meeting in church history, and it is about whether Gentile converts must be circumcised and keep the law of Moses. Everything downstream of it — whether Christianity would remain a movement within Judaism or become a faith for the nations — turns on the afternoon. Luke records much disputing before anyone speaks well. Then Peter stands up and tells them what happened at Cornelius' house: God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith. The argument is not from principle but from evidence. God had already decided. He gave the Spirit to uncircumcised Gentiles in a Roman house before the church had ruled on the matter, and Peter's point is that no council can now impose a distinction God has visibly declined to make. Then he says something extraordinary for a Jewish apostle in Jerusalem: why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? He is not describing the law as a burden for Gentiles particularly. He is saying nobody ever carried it. And the conclusion reverses the direction everyone expected: we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. Not they will be saved like us. We will be saved like them — by grace, on the same terms, with nothing to add. The letter the council sends is short, gracious, and lays no such burden on anybody.

The Altar

Ask yourself what you have added to the gospel as a requirement — a style, a politics, a standard of respectability — and say plainly that it is an addition.

Daily Reading & Meditation

Passage:

Focus: Notice how the decision is reached: testimony first, then Scripture, then a judgement — and how little is finally required.

Ask yourself: What do you expect someone to change before you would regard them as a real Christian? Ask whether the council would have required it.

My Father in heaven, I thank You that You are no respector of persons, and that You settled the question by giving Your Spirit before men could vote on it. Forgive me for the conditions I attach for Your salvation to others that You never attached. Let Your Holy Spirit keep the gospel free in my mouth. I ask this in the name of the Lord Jesus, by whose grace I am saved as everyone who comes to Him is. Amen.

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