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Act 15:11. Κυρίου Ἰησοῦ, the Lord Jesus) There is not added, ἡμῶν, our: because in this solemn place there is signified THE Lord of all.-πιστεύομεν, we believe) we believe that we are saved; or rather, we believe, in order that we may be saved; by faith we strive to attain salvation.-σωθῆναι, to be saved) Salvation was the question at issue: Act 15:1.-κἀκεῖνοι, even they) viz. those of whom Act 15:7 speaks. For the antecedent is in Act 15:7-9, the consequent in Act 15:10-11. And ἐκεῖνοι, they, is used on account of the time being somewhat far back (remote, ἀρχαίων ἀφʼ ἡμερῶν), Act 15:7. The fathers, who were not even themselves able to bear the yoke, by parity of reasoning are comprehended under the verb πιστεὐομεν, we believe, as they were under the verb ἰσχύσαμεν, “Neither our fathers nor we were able,” Act 15:10; and therefore their case is brought under the same category of grace, as opposed to the yoke. Peter thus reasons: The disciples now present are saved in the same way as the Gentiles were formerly saved at Cæsarea. The argument formerly proceeded (was inferred consequentially) from the Jews to the Gentiles; ch. Act 10:47, Act 11:15; Act 11:17; Gal 2:15-16; and now the same argument (inference) is brought forward (deduced) from the Gentiles, who were first converted, to the rest of the Gentiles. James, in Act 15:14, repeats this, which is the sum of Peter’s sentiment.