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Acts 10:34
Verse
Context
Good News for the Gentiles
33So I sent for you immediately, and you were kind enough to come. Now then, we are all here in the presence of God to listen to everything the Lord has instructed you to tell us.”34Then Peter began to speak: “I now truly understand that God does not show favoritism,35but welcomes those from every nation who fear Him and do what is right.
Sermons
J. Vernon McGee
Bill McLeod
Steve Mays
George Verwer
Glenn MeldrumSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev 19:15; Deu 1:16, Deu 1:17; Deu 16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.
Jamieson-Fausset-Brown Bible Commentary
Peter opened his mouth--(See on Mat 5:2). Of a truth I perceive--that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."
John Gill Bible Commentary
Then Peter opened his mouth,.... See Gill on Act 8:35. And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Rom 2:11
Matthew Henry Bible Commentary
We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, Act 10:34. O ye Corinthians, our mouth is open to you, saith Paul, Co2 6:11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon. I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu 1:17; Deu 16:19; Pro 24:23), and are blamed for doing, Psa 82:2. And it is often said of God that he doth not respect persons, Deu 10:17; Ch2 19:7; Job 34:19; Rom 2:11; Col 3:25; Pe1 1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu 7:7, Deu 7:8; Deu 9:5, Deu 9:6; Mat 20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act 10:35. The case is plainly thus - 1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom 2:3, Rom 2:8, Rom 2:9, Rom 2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews. 2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa 18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen 4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom 3:1, Rom 3:2; Rom 9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal 5:6; Col 3:11. II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act 10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build. 1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act 10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom 10:18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read - euangelizomenos eirēnēn. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa 126:2. 2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar 1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act 14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act 10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country. 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, Act 10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act 10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest - edōken auton emphanē genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. - Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exo 24:11), that they saw God, and did eat and drink. IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe, 1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act 10:43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established. 2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act 10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act 17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act 10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.
Tyndale Open Study Notes
10:34-35 God shows no favoritism: See Deut 10:17; 2 Chr 19:7; Job 34:19; Luke 20:21; Rom 2:11; Gal 2:6; Col 3:25; 1 Pet 1:17. The application of this principle is the meaning of Peter’s vision (10:9-16). • In every nation he accepts those who fear him and do what is right: See Rom 10:11-13.
Acts 10:34
Good News for the Gentiles
33So I sent for you immediately, and you were kind enough to come. Now then, we are all here in the presence of God to listen to everything the Lord has instructed you to tell us.”34Then Peter began to speak: “I now truly understand that God does not show favoritism,35but welcomes those from every nation who fear Him and do what is right.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 37:29-33
By J. Vernon McGee4.6K05:36GenesisGEN 27:19GEN 37:31MAT 7:16ACT 10:34GAL 6:7In this sermon, the preacher discusses the story of Jacob and his son Joseph. Jacob had deceived his own father in the past, and now he is deceived by his own sons who make him believe that Joseph has been killed. The preacher emphasizes the biblical principle of sowing and reaping, stating that Jacob is experiencing the consequences of his own deceptive actions. He warns that God does not show favoritism and that believers cannot expect to get away with sin. The sermon concludes with a reference to a minister who got involved with another man's wife, highlighting the importance of avoiding sin and its consequences.
The Canadian Revival - Part 4
By Bill McLeod1.4K08:57ACT 10:34
This sermon emphasizes the transformative power of revival and personal repentance, showcasing how genuine change in Christians can lead to the salvation of others. It highlights the importance of humility, self-reflection, and surrender to God's work in our lives, ultimately leading to the manifestation of God's grace and the spread of His kingdom through changed hearts.
The Perils of Prejudice
By Steve Mays73131:42PrejudiceACT 10:34ROM 2:11ROM 3:23GAL 2:6JAS 2:1JAS 2:4In this sermon, Pastor Steve Mays discusses the perils of prejudice and the importance of looking past cultural differences and seeing people as valuable treasures. He emphasizes that as Christians, we are called to love and accept all people, regardless of their appearance or background. Pastor Mays shares a story about Mahatma Gandhi's experience with prejudice in a church, highlighting the missed opportunity for the church to share the love of Christ. He then turns to the book of James, where James encourages believers to treat all people equally and not show favoritism based on outward appearances. The sermon concludes with a reminder that as Christians, we are called to build, share, and be witnesses of the love of Christ, and that prejudice has no place in the church.
Vision
By George Verwer54942:15VisionACT 10:34In this sermon, the speaker discusses the importance of understanding the organization and vision of OM (Operation Mobilization) for those considering long-term ministry within it. The speaker emphasizes the need for leaders to grasp a deeper understanding of OM's strategy and how it functions. They highlight the unity and like-mindedness among OM workers in different European countries, particularly in campaigns focused on reaching France and the Muslim world. The speaker also shares their personal burden and vision for special projects within OM that may not align with the organization's mainstream activities.
(Christian History) 8. the Need for Reformation & the Pilgrim Church
By David Guzik43600:00ACT 10:34In this sermon, the speaker discusses the need for the Reformation and the problems within the Roman Catholic Church. He emphasizes the importance of the Bible in transforming lives, using the example of Constantine who had a life-changing experience after receiving a copy of the four gospels and the letters of Paul. The speaker also mentions the existence of pockets of true believers throughout history, known as the Pilgrim Church, who held onto their faith despite the dominance of the institutional church. The sermon highlights the seriousness with which people in the past viewed heaven and hell, as well as the brutal methods used by the Roman Catholic Church to enforce their beliefs.
(Radical Jesus) 28 Radical Faith
By Glenn Meldrum37724:27FaithMAT 8:10MAT 15:28ACT 2:17ACT 10:34HEB 11:1In this sermon, the preacher emphasizes the importance of trusting in God, even when it feels scary or uncertain. He highlights that the alternative to trusting God is disbelief or disobedience, which can lead to broken relationships and families falling apart. The preacher emphasizes the need for Christians to have a burning passion for God and to live out their beliefs in order to draw others to the Savior. He also discusses the concept of surrendering oneself fully to God as a key principle for having great faith. The sermon concludes with the idea that God is always working to build our faith, even if it means leading us to uncomfortable or dangerous places.
An Address to the Different Religious Societies on the Sacred Import of the Christian Name
By Rice Haggard0ISA 48:11ISA 62:2JHN 10:16JHN 17:11ACT 10:341CO 1:101CO 13:4EPH 4:3REV 21:9REV 22:18Rice Haggard preaches about the importance of unity and love among Christians, emphasizing the need to set aside denominational divisions and come together under the simple principles of the Gospel. He highlights the dangers of partyism, human inventions, and man-made rules that have led to division and strife within the church. Haggard calls for a return to the original teachings of Jesus Christ, promoting a church united in faith, love, and adherence to the Scriptures.
Epistle 261
By George Fox0JER 10:3MAT 23:7JHN 5:44JHN 12:43ACT 10:341CO 15:33EPH 4:15PHP 2:10REV 13:4REV 22:8George Fox preaches against the customs and titles of the world, emphasizing that true manners come from avoiding evil words and following God's law, rather than outward gestures of respect. He highlights the importance of not seeking honor from one another, as it indicates unbelief and a love for worldly praise, contrasting this with the humility and reverence shown by prophets and apostles towards God. Fox stresses the need for Christians to have Christ as their spiritual head and master, serving and worshiping Him above all else, in contrast to those who worship worldly powers and seek vain glory.
The Last Is the Best
By Selwyn Hughes0JHN 3:16JHN 6:37JHN 14:6ACT 10:34ROM 3:231CO 15:55EPH 2:8PHP 2:9HEB 1:2Selwyn Hughes emphasizes that God's final Word to the world is in His Son, Jesus Christ, who surpasses all prophets and sages. As Christians, we believe that Jesus meets every human need and has the power to relieve guilt, forgive sin, conquer death, and offer eternal life. Christ's invitation is universal, extending to all humanity without discrimination of race, class, or creed. He is unparalleled in His Person, mission, and completed work, offering salvation to all who believe in Him.
The Cleansing Baptism
By Aaron Hills01SA 16:7PSA 51:10ACT 1:8ACT 10:34ACT 15:8ROM 3:22EPH 2:81TH 5:23HEB 10:14JAS 2:1Aaron Hills preaches about the dangers of prejudice, highlighting how it separates individuals, families, churches, nations, and races. He emphasizes the need to lay aside prejudice, especially against truth, as it hinders acceptance of new revelations and growth in doctrine. Hills urges the congregation to seek sanctification by faith, emphasizing that God makes no distinction among individuals and knows the true condition of every heart.
To Friends Beyond the Sea, That Have Blacks and Indian Slaves
By George Fox0LUK 2:32LUK 6:36JHN 3:16ACT 10:34ROM 1:16George Fox preaches a message of equality and love, emphasizing that God is the creator of all and shows no partiality, accepting those who fear Him and work righteousness. He highlights the unity of all nations and the universal love of God, who sent His Son for the salvation of all. Fox encourages the listeners to have the mind of Christ, to be merciful as their heavenly Father is merciful, and to embrace the gospel that brings liberty and freedom to all captivated souls.
Christ in You
By A.B. Simpson0MAT 11:20ACT 10:34ROM 2:12GAL 2:6EPH 6:9COL 3:25JAS 2:11PE 1:17REV 3:15The preacher delves into the concept of partiality, which involves judging based on appearances and showing favoritism without considering a person's true merits or character. This partiality is condemned in the Bible, emphasizing that God is impartial and does not show favoritism based on external factors. The sermon highlights verses like Ephesians 6:9, Colossians 3:25, and James 2:1, which warn against holding faith with an attitude of personal favoritism and assure that God judges without partiality. The preacher emphasizes that God's justice is unwavering, and He sees through external appearances to the heart of the matter, judging all by the same measure.
Bible Survey - Jonah
By Peter Hammond0JON 2:9JON 3:10MAT 12:38ACT 10:34EPH 4:31Peter Hammond preaches on the story of Jonah, a prophet from Galilee, who was called to a mission to Nineveh, a great city of wickedness. Despite Jonah's initial disobedience and anger towards God's mercy on Nineveh, the people's repentance and God's compassion are highlighted. The sermon emphasizes the importance of responding to God's Word and works with humility, repentance, and gratitude, rather than being consumed by anger, selfishness, and a sense of entitlement.
Prayer - 2 Peter 1:2, 3
By A.W. Pink0DEU 10:171SA 16:72CH 19:7PSA 62:12ACT 10:34ROM 2:111CO 3:132CO 5:9HEB 12:5REV 20:11The preacher delves into the concept of impartiality, explaining that God does not show favoritism based on outward appearances or worldly standards. Various Bible verses are explored to highlight God's attribute of impartiality, emphasizing that He judges everyone based on their character and deeds, without partiality. The sermon also touches on the future judgment of believers and unbelievers, underscoring the importance of living a life that pleases God and striving for rewards in heaven through good works.
Elisha and Naaman
By C.I. Scofield02KI 5:1PRO 16:18JHN 14:6ACT 10:34ROM 2:11ROM 10:12EPH 2:8JAS 4:6C.I. Scofield preaches on the story of Naaman from 2 Kings 5:1-14, highlighting the fatal impact of a three-letter word 'but' that nullified all of Naaman's worldly success and prosperity, emphasizing the danger of missing out on God's healing due to pride, preconceived notions, and prejudice. Naaman's story is rich with Gospel analogies, showing how inner enemies like pride, preconception, and prejudice can hinder one's spiritual healing and salvation, urging listeners to humbly surrender to God's ways and not let personal biases obstruct their path to redemption.
Everyone's Savior
By A.W. Tozer0The Nature of ChristUniversal SalvationACT 10:34A.W. Tozer emphasizes that Christ transcends national and ethnic identities, being the Savior for all humanity rather than just a specific group. He highlights that while Jesus was born a Jew, His mission was to establish a kingdom that includes every nation and people, accepting those who fear Him and do righteousness. Tozer reminds us that the gospel is a divine gift from God, independent of human philosophies, and it operates within the hearts of individuals regardless of their background. He urges believers to focus on eternal truths rather than temporary political disputes, as ultimately, only judgment, sin, heaven, and hell will matter in the end. In the face of mortality, Christ remains the eternal figure who outlasts all earthly powers and conflicts.
Sanctification Up to Knowledge
By Daniel Steele0ACT 10:34ROM 2:13ROM 8:291CO 2:92CO 3:18EPH 3:19PHP 1:61TH 5:232PE 1:3Daniel Steele preaches about the immovable rock of faith in Jesus Christ as the foundation of salvation, emphasizing that knowledge is not a condition for salvation but a knowledge of Christ is implied in saving faith. He discusses the Wesleyan theory of entire sanctification, highlighting the need for self-knowledge and faith for purity to be attained. Steele explains the continuous need for sanctification as believers grow in knowledge and judgment, leading to a more perfect manifestation of inner purity in their outer lives. He delves into the surpassing love of Christ that goes beyond human comprehension and self-knowledge, emphasizing God's power to do exceedingly abundantly above all that believers can ask or think.
Blessed Are the Peacemakers
By Richard E. Bieber0MAT 5:3LUK 2:13ACT 10:34EPH 2:131PE 3:10Richard E. Bieber preaches on the significance of being peacemakers, who bring the peace of God into this troubled world. He emphasizes that peacemakers, like Jesus, may bring disruption and division, yet they impart God's peace to the broken and wounded. The sermon delves into the contrast between the war-ridden reality of this world and the underlying peace of heaven, symbolized by the sea of glass in Revelations. It highlights the transformative power of God's peace in changing atmospheres and hearts, urging believers to pursue, let rule, and proclaim this peace.
Homily 23 on the Acts of the Apostles
By St. John Chrysostom0ACT 10:34John Chrysostom preaches on the story of Cornelius in Acts 10, highlighting the hospitality and humility shown by Cornelius as he eagerly awaits Peter's arrival and falls at his feet in worship. Peter, in turn, emphasizes God's mercy and impartiality, declaring that all who fear Him and work righteousness are acceptable. Chrysostom urges the congregation to appreciate the gift of forgiveness, to live virtuously, and to not be insolent towards God, emphasizing the importance of baptism, faith, and leading a life pleasing to God. He warns against complacency, encourages active participation in spiritual battles, and stresses the need to embrace challenges for the sake of eternal rewards.
A Feast for Everyone Luke 14:15-24
By David Servant0MAT 22:2LUK 14:15LUK 14:26ACT 10:34ROM 2:11David Servant preaches on Jesus' parable about the invited guests who made excuses not to attend the feast, highlighting how people determine their destiny by accepting or rejecting God's invitation to salvation. The story emphasizes the foolishness of declining God's offer of eternal life for trivial reasons, illustrating the importance of not making excuses to decline God's invitation. It also reveals God's inclusive love by inviting the poor, crippled, lame, and blind to the feast, showing that everyone is welcome in His kingdom.
Friend of God
By K.P. Yohannan0Friendship with GodCost Of DiscipleshipGEN 12:1JHN 15:13ACT 10:34HEB 11:9JAS 2:23K.P. Yohannan emphasizes the profound nature of true friendship, contrasting the superficial connections of childhood with the sacrificial love exemplified by Jesus, who laid down His life for His friends. He shares poignant stories, including that of a soldier who risked his life for a friend in battle and Ram, a young man who left his affluent Hindu family to follow Christ, illustrating the costly nature of true discipleship. Yohannan draws parallels to Abraham, who left everything to follow God and became known as a 'friend of God,' highlighting that true blessing lies in intimacy with the Almighty rather than material wealth. The sermon challenges listeners to seek a deeper relationship with God, inviting them to consider if they truly desire such friendship and intimacy with Him. Ultimately, the message is a call to embrace the cost of discipleship and the honor of being called a friend of God.
The Duty of Helping Others to Seek the Saints' Rest
By Richard Baxter0GEN 18:19DEU 6:6JOS 24:152KI 7:9PRO 22:6LUK 12:48JHN 12:43ACT 10:34ACT 20:20ROM 10:141CO 1:262CO 5:17GAL 1:10EPH 6:41TH 5:132TI 2:15Richard Baxter preaches about the urgency and importance of helping others find the saints' everlasting rest, emphasizing the duty of Christians to actively work towards the salvation of souls. He highlights the need for compassion, instruction, and a genuine desire for the eternal happiness of others. Baxter stresses the significance of witnessing with sincerity, faithfulness, and a sense of urgency, backed by the authority of God's word. He also addresses the various hindrances that may prevent believers from fulfilling this duty, such as sin, lack of faith, lack of compassion, desire for popularity, and sinful bashfulness.
Learning From Jesus
By Bakht Singh0MAT 11:28ACT 10:34ROM 3:22GAL 3:28HEB 4:9Bakht Singh preaches on the inclusive invitation of Jesus Christ to all who are weary and burdened, emphasizing that Jesus does not discriminate based on race, caste, or status, but welcomes and cares for everyone equally. He highlights the universal burden of sin that plagues humanity and the promise of rest that Jesus offers to those who come to Him. Bakht Singh stresses the importance of coming to Jesus, submitting to His authority, and learning from Him in order to experience true rest and peace for our souls.
Epistle 153
By George Fox0God's LoveUniversal SalvationNUM 16:22ACT 10:34ACT 17:25ACT 17:28George Fox emphasizes the universal nature of God's love and the importance of righteousness, stating that God gives life to all and is no respecter of persons. He highlights that all nations are created from one blood and that God's eyes are upon all creation, urging believers to love all people as Christ did. Fox reminds us that the gospel is for everyone, offering liberty and freedom, and that Christ is the light and salvation for all. He encourages believers to embody the mind of Christ and to show mercy as God does.
The Root Cause of Americas Moral Collapse
By John Franklin0EXO 20:20NUM 14:182CH 7:14PSA 36:1PRO 8:13PRO 16:6MAL 3:6MAT 5:13ACT 10:34ROM 3:18HEB 4:13REV 19:15John Franklin emphasizes the importance of fearing God in a society plagued by immorality and a lack of accountability. He highlights how the fear of God serves as a deterrent to sin, as seen in various biblical passages, and how a rediscovery of this truth can lead to a moral and spiritual turnaround in the nation. Franklin challenges Christians to evaluate their discipleship and question why so many continue in wickedness despite claiming to follow Christ. He points out the societal consequences of Christians losing their fear of God, leading to a deluge of immorality and a lack of distinction between believers and non-believers.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev 19:15; Deu 1:16, Deu 1:17; Deu 16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.
Jamieson-Fausset-Brown Bible Commentary
Peter opened his mouth--(See on Mat 5:2). Of a truth I perceive--that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."
John Gill Bible Commentary
Then Peter opened his mouth,.... See Gill on Act 8:35. And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Rom 2:11
Matthew Henry Bible Commentary
We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, Act 10:34. O ye Corinthians, our mouth is open to you, saith Paul, Co2 6:11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon. I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu 1:17; Deu 16:19; Pro 24:23), and are blamed for doing, Psa 82:2. And it is often said of God that he doth not respect persons, Deu 10:17; Ch2 19:7; Job 34:19; Rom 2:11; Col 3:25; Pe1 1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu 7:7, Deu 7:8; Deu 9:5, Deu 9:6; Mat 20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act 10:35. The case is plainly thus - 1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom 2:3, Rom 2:8, Rom 2:9, Rom 2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews. 2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa 18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen 4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom 3:1, Rom 3:2; Rom 9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal 5:6; Col 3:11. II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act 10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build. 1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act 10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom 10:18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read - euangelizomenos eirēnēn. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa 126:2. 2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar 1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act 14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act 10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country. 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, Act 10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act 10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest - edōken auton emphanē genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. - Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exo 24:11), that they saw God, and did eat and drink. IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe, 1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act 10:43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established. 2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act 10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act 17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act 10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.
Tyndale Open Study Notes
10:34-35 God shows no favoritism: See Deut 10:17; 2 Chr 19:7; Job 34:19; Luke 20:21; Rom 2:11; Gal 2:6; Col 3:25; 1 Pet 1:17. The application of this principle is the meaning of Peter’s vision (10:9-16). • In every nation he accepts those who fear him and do what is right: See Rom 10:11-13.