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This passage is part of the speech delivered by St. Peter at the conference, tits words ought to be weighty words, seeing that God had been pleased to reveal directly to him the relations in which the Gentiles should stand to his gospel. St. Peter would have been an intensely Jewish man but for his experiences at Joppa and Caesarea. He had evidently learned well the lesson of the broadness of the Christian platform; and yet even he subsequently faltered, and brought himself under the rebuke of St. Paul. After reminding his hearers of the part which he himself had taken in admitting the Gentiles into the Christian Church, St. Peter urges this point: "The communication of the Holy Ghost was the true test of God's acceptance; and God had shown that he was no respecter of persons by shedding abroad the same miraculous gifts on Jew and Gentile, and purifying by faith the hearts of both alike." He further reminds them what a heavy yoke the Jewish Law had proved for many generations; how thankful they were to be relieved from the legal bondage by the salvation offered through faith; and how unreasonable it would be to attempt to impose on others a burden which neither they nor their fathers had ever been able to bear. Dean Plumptre gives thus the conclusion of St. Peter's speech: "The Pharisee might regard the Law as binding; but even he, if he believed in Christ, was compelled to confess that his hope of salvation was found in the work of Christ as the Savior; and if so, then, as regards that hope, Jew and Gentile were on the same level, and the judgment that men could not be saved without the Law was but the inconsistency of an intolerant dogmatism, insisting on imposing that which was acknowledged to be profitless." There is in St. Peter's speech a firm declaration of the great evangelical principles.

I. SALVATION ON GOD'S SIDE IS HIS ACT OF GRACE. The idea of purchase or desert is wholly excluded from it. Salvation by perfect obedience to formal rules, and faithful keeping of covenant terms, had been thoroughly tried in Judaism, and it had certainly and hopelessly failed, because sinning man lacked the power. Man could no more save himself by the attempted obediences of Judaism than by the human schemes devised in heathenism. It was evident that salvation for man must be an intervention of Divine love, a manifestation of Divine grace. And this is the very essence of the gospel message concerning God: "What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Salvation is a Divine gift, offered freshly and freely, apart from all previous revelations and conditions, on terms which God himself is pleased to arrange. And, without bringing forward any older ideas or customs, our simple duty is to listen to God as he tells us the conditions upon which he is pleased to offer forgiveness and life. We may be quite satisfied if we can find the terms laid down in the new covenant of grace, and they are these: "God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life."

II. SALVATION, ON MAN'S SIDE, IS HIS ACT OF FAITH. NO gift can be of value unless there is a proper preparedness to receive it. We do not simply scatter our common earthly gifts, we choose to whom we shall give them, and we expect them to be in such a state of mind and feeling towards us as shall ensure that they will accept and make good use of our gifts. Such conditions apply to the gift of salvation. Of free grace, though it is, it requires something in man which can alone secure that the gift will be valued. The spiritual preparedness of man for the spiritual gift is called faith. It is illustrated in the disposition of mind which Christ required in those whom he miraculously healed. And it includes

(1) surrender of self-trust;

(2) confidence in God's provision and promise; and

(3) a full desire for and expectancy of Divine help.

Faith, as a disposition or mood of mind, is to be distinguished from faith as an act. The state of faith sets us ready to receive the gift; the act of faith appropriates the gift. So presenting man's faith, it will be clearly seen that no kind of "merit," as a saving work, can attach to it.

III. BOTH ARE LARGE ENOUGH CONDITIONS TO COVER AND EMBRACE ALL HUMANITY. Jew and Gentile too. This is St. Peter's point in vers. 9,11. The grace of the universal Father can, without doubt, reach and bless and save all. And faith is so common, so universal a human faculty that it can be made a condition for all. Every one can thankfully open hand and heart to receive a gift. Everybody can trust. - R.T.

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KJV: And put no difference between us and them, purifying their hearts by faith.

WEB: He made no distinction between us and them, cleansing their hearts by faith.