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PARALLEL HISTORY BIBLE - Acts 15:11
CHAPTERS: Acts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41
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LXX- Greek Septuagint - Acts 15:11 αλλα 235 δια 1223 της 3588 χαριτος 5485 κυριου 2962 ιησου 2424 χριστου 5547 πιστευομεν 4100 5719 σωθηναι 4982 5683 καθ 2596 ον 3739 τροπον 5158 κακεινοι 2548
Douay Rheims Bible But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also.
King James Bible - Acts 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
World English Bible But we believe that we are saved through the grace of the Lord Jesus, just as they are."
Early Church Father Links Anf-04 iii.viii.xxi Pg 22, Npnf-104 iv.ix.xxi Pg 56, Npnf-105 xv.iv.xxix Pg 18, Npnf-105 xviii.iii.xxxix Pg 5, Npnf-111 vi.xxxii Pg 5, Npnf-111 vi.xxxii Pg 16, Npnf-211 iv.vii.iii.v Pg 4, Npnf-211 iv.vii.vi.ix Pg 5
World Wide Bible Resources
Acts 15:11
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 iii.ii.ix Pg 2
Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.] endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310 310 The reading and sense are doubtful. so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward,311 311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same. punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312 312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning. the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313 313
Anf-01 ix.iv.xxiv Pg 30
Rom. v. 20. Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle3778 3778 Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant. about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy.3779 3779 “Initium et materiam apostasiæ suæ habens hominem:” the meaning is very obscure, and the editors throw no light upon it. But he did not know God’s power.3780 3780 Literally, “but he did not see God.” The translator is supposed to have read οἶδεν, knew, for εἶδεν, saw. Thus also do those who disallow Adam’s salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.
Anf-03 v.iv.vi.xiii Pg 35
Rom. v. 20. And wherefore this? “In order,” he says, “that (where sin abounded), grace might much more abound.”5818 5818
Anf-03 v.iv.vi.xiii Pg 36
Rom. v. 20. Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that5819 5819 Nisi si: an ironical particle. the Creator intercalated His law for the mere purpose of5820 5820 Ideo ut. producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), “that as sin had” in His own dispensation5821 5821 Apud ipsum. “reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,”5822 5822
Anf-03 v.viii.xxxiv Pg 4
Rom. v. 20. How, in fact, can he be regarded as saved, who can at the same time be said to be lost—lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a “lost” condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul’s immortality as to believe it “lost,” not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is “safe” already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal—the condition of the flesh—then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”7508 7508
Anf-03 v.viii.xlvii Pg 16
Rom. v. 20. In this way also “shall strength be made perfect in weakness,”7616 7616
Anf-03 v.iv.vi.xiii Pg 40
Rom. v. 21. His own antagonist! For this (I suppose it was, that) the law of the Creator had “concluded all under sin,”5823 5823
Anf-03 v.viii.xlvii Pg 14
Rom. v. 21. But how so, unless equally in the flesh? For where the death is, there too must be the life after the death, because also the life was first there, where the death subsequently was. Now, if the dominion of death operates only in the dissolution of the flesh, in like manner death’s contrary, life, ought to produce the contrary effect, even the restoration of the flesh; so that, just as death had swallowed it up in its strength, it also, after this mortal was swallowed up of immortality, may hear the challenge pronounced against it: “O death, where is thy sting? O grave, where is thy victory?”7614 7614
Anf-01 ix.iv.xx Pg 3
Rom. vi. 23. and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: “I said, Ye are all the sons of the Highest, and gods; but ye shall die like men.”3667 3667
Anf-02 vi.iv.iv.iii Pg 13.1
Anf-03 v.viii.xlvii Pg 11
Vers. 19–23. Thus throughout this series of passages, whilst withdrawing our members from unrighteousness and sin, and applying them to righteousness and holiness, and transferring the same from the wages of death to the donative of eternal life, he undoubtedly promises to the flesh the recompense of salvation. Now it would not at all have been consistent that any rule of holiness and righteousness should be especially enjoined for the flesh, if the reward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: “Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life.”7611 7611
Anf-01 ix.iv.xvii Pg 49
Rom. vi. 3, 4. But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: “For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life.”3609 3609
Anf-03 v.viii.xlvii Pg 12
Rom. vi. 3, 4. And that you may not suppose that this is said merely of that life which we have to walk in the newness of, through baptism, by faith, the apostle with superlative forethought adds: “For if we have been planted together in the likeness of Christ’s death, we shall be also in the likeness of His resurrection.”7612 7612
Anf-03 vi.ii.vi Pg 12
Isa. iii. 9. saying, Let us bind the just one, because he is displeasing to us.”1504 1504
Treasury of Scriptural Knowledge, Chapter 15VERSE (11) - Ro 3:24; 5:20,21; 6:23 1Co 16:23 2Co 8:9; 13:14 Ga 1:6; 2:16
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