- Home
- Bible
- Acts
- Chapter 10
- Verse 10
Acts 10:36
Verse
Context
Sermons
Major Ian Thomas
William MacDonaldWilliam MacDonald
James K. Boswell
T. Austin-Sparks
Tom MacartneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him. I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Act 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Act 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.
Jamieson-Fausset-Brown Bible Commentary
the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy. preaching peace by Jesus Christ--the glorious sum of all Gospel truth (Co1 1:20-22). he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).
John Gill Bible Commentary
The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was, preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added, he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph 2:17.
Tyndale Open Study Notes
10:36-43 Peter repeatedly underscores the importance of the apostolic witnesses to the message of Good News. The apostles ate and drank with Jesus (see Luke 24:41-43) and were eyewitnesses of his resurrection, so they could attest that he had conquered death (see Acts 3:15; 4:33; 13:30-31). The original apostles were chosen in advance to be his witnesses (see 1:12-26); gradually, others such as Paul and Barnabas carried on this powerful preaching and teaching in the name of Jesus Christ (9:15; 14:1-3; 26:16).
Acts 10:36
Good News for the Gentiles
35but welcomes those from every nation who fear Him and do what is right.36He has sent this message to the people of Israel, proclaiming the gospel of peace through Jesus Christ, who is Lord of all.
- Scripture
- Sermons
- Commentary
Available to God
By Major Ian Thomas16K36:26Bearing FruitISA 53:5ACT 2:37ACT 8:30ACT 8:32ACT 10:36ACT 16:6ACT 16:25In this sermon, the preacher shares a story about a boy named Abraham who had no home, friends, family, money, or food. The preacher gave Abraham a German Testament and explained to him that if he received Jesus as his redeemer, he would be accepted back into the family of God. The preacher emphasizes that when we yield ourselves to Christ, His life overflows through us, impacting our church, community, family, and fellow students. The preacher also shares a personal experience of driving along the Rhine and encountering a weary boy, highlighting the adventure of life when we trust in God.
Spiritual Insights 05 Acts 10:36
By William MacDonald1.2K43:03Spiritual Insights2KI 4:13MAT 6:33ACT 10:36EPH 6:7COL 3:23HEB 4:12JAS 1:22In this sermon, the preacher emphasizes the importance of not just hearing the word of God, but also putting it into action. He states that the true test of a good sermon is not simply acknowledging its quality, but rather being motivated to take action based on its message. The preacher highlights the need for sermons to stretch the mind, warm the heart, challenge the will, and provoke action. He also discusses the significance of allowing God to guide and run our lives, as He is all-knowing and loving. The sermon includes references to various Bible verses, such as Jonah 3:1 and Acts 10:36, to support the spiritual insights shared.
Spiritual Insights 06 Acts 10:38
By William MacDonald1.2K41:10Spiritual Insights2KI 4:3ACT 10:36EPH 6:7In this sermon, the preacher emphasizes the importance of allowing God to run our lives. He highlights that God is all-knowing and loving, making Him the best person to guide us. The preacher also emphasizes the need for action and not just listening to sermons. He mentions that a good sermon should not only engage the mind and heart but also provoke the will to take action. The sermon concludes with a call for individuals to have a crisis experience of surrendering their lives to God and then allowing Him to lead them day by day.
Studies in Psalm 16:-03
By James K. Boswell92442:15ISA 53:3JHN 1:1ACT 2:36ACT 10:36PHP 2:5COL 1:15REV 19:12In this sermon, the speaker reflects on a message he heard earlier that day and how it impacted him. He shares a personal story of a young man who surrendered his life to Jesus after hearing a similar message. The speaker emphasizes the importance of surrendering to Jesus and the cost of following Him. He also mentions witnessing revivals around the world and urges listeners to have the right attitude towards Christ. The sermon concludes with a reference to a biblical passage and a challenge to not fraternize with the world stained with the blood of Jesus.
Lordship Salvation, Free Grace & the Sovereignty of God
By Rolfe Barnard49324:16SalvationEXO 20:8PSA 50:10ACT 8:9ACT 9:6ACT 10:36ROM 2:291CO 12:3In this sermon, the preacher emphasizes the importance of recognizing Jesus Christ as Lord. He quotes 1 Corinthians 12:3, which states that no one can declare Jesus as Lord without the Holy Spirit. The preacher challenges the audience to examine their own hearts and question whether they have truly surrendered to Jesus as their Lord. He also highlights the rebellion of those who refuse to acknowledge Jesus as their ruler. The sermon concludes with the preacher urging the audience to consider three truths that are implied if Jesus Christ is truly sovereign and the King of kings.
He Must Reign
By T. Austin-Sparks0The Reign of ChristThe Lordship of JesusACT 10:361CO 15:25EPH 1:20T. Austin-Sparks emphasizes the present reign of Christ, asserting that His Lordship is not a future event but a current reality that must be recognized and embraced by the Church. He highlights how the early apostles lived in the consciousness of Christ's exaltation, which empowered their mission and transformed their understanding of Scripture. Sparks argues that a personal encounter with the reigning Christ is essential for believers to experience His Lordship in their lives. He calls for the Church to recover this awareness of Christ's active reign, which is crucial for overcoming adversities and fulfilling its divine purpose. Ultimately, he stresses that Christ is actively working to put all His enemies under His feet through His Church.
God Is My King
By Tom Macartney0PSA 74:12ISA 6:5MAL 1:14MAT 24:14JHN 10:10JHN 16:13JHN 17:17ACT 10:36ROM 15:131CO 15:252CO 4:6EPH 1:151TI 3:15REV 1:9Tom Macartney emphasizes the urgent need for Christians to truly see and know Christ as the reigning King in their hearts and in the church, highlighting the importance of surrendering all areas of life to Him. He points out that many Christians and churches are weak and worldly because they fail to acknowledge Christ's absolute crown-rights and rightful place as King. Macartney stresses the significance of repentance, faith, and surrender to Christ as fundamental aspects of the Christian life, emphasizing that true and stable Christian experience depends on Christ being recognized as King.
In the Book of the Acts
By T. Austin-Sparks0Lordship Of ChristHoly SpiritMAT 28:19MRK 16:15LUK 24:49JHN 17:14ACT 1:8ACT 2:4ACT 8:4ACT 10:36ROM 12:21JN 5:19T. Austin-Sparks emphasizes the transformative power of the Holy Spirit as depicted in the Book of Acts, urging believers to fully embrace the Lordship of Jesus Christ in their lives. He highlights that the book serves as a crucial foundation for understanding the New Testament, illustrating how the early Church's actions were driven by the authority of Christ and the active work of the Holy Spirit. Sparks encourages a deeper understanding of Pentecost, asserting that it signifies not just the coming of the Holy Spirit but a profound change in believers' lives, making them witnesses of Christ's authority and love. He calls for a commitment to live out the teachings of Jesus, reflecting a new humanity that is not conformed to the world. Ultimately, he challenges listeners to allow the Holy Spirit to work in them, leading to spiritual growth and a genuine expression of faith.
Jesus Christ the Only Answer
By John Hunter0LUK 2:30LUK 12:15JHN 5:39ACT 5:42ACT 8:35ACT 9:20ACT 10:36ACT 13:38ACT 17:18COL 2:10HEB 13:8John Hunter preaches about the importance of focusing on Jesus Christ as the ultimate source of peace and satisfaction, rather than seeking fulfillment in worldly riches or religious rituals. He emphasizes that true salvation is found in a personal relationship with Christ, as demonstrated in the story of the Ethiopian Eunuch who found joy and salvation through hearing about Jesus. The sermon highlights the power of preaching Jesus as the central message, as seen in the apostles' and early church's focus on Christ as the key to God's salvation. Hunter encourages believers to center their faith on the living Savior, Jesus Christ, who remains constant and present in every circumstance.
The Father of glory... the Lord of glory... the Spirit of Glory
By T. Austin-Sparks0MAT 3:17ACT 10:36ROM 8:292CO 12:7EPH 1:151TI 1:11HEB 12:4JAS 2:11PE 4:12T. Austin-Sparks preaches on the pursuit of God's glory as the ultimate purpose of all His works, emphasizing that glory is the expression of God's satisfaction and delight, which believers can partake in. He delves into the roles of the Father of glory, the Lord of glory (Jesus Christ), and the Spirit of glory (Holy Spirit) in manifesting God's glory in the world. Through various biblical examples, he illustrates how God's sovereignty and mastery work towards bringing about glory even in the midst of trials and sufferings, ultimately leading believers to experience God's pleasure and satisfaction.
Christ Is God by Nature
By Martin Luther0JHN 1:1ACT 10:36ROM 3:24EPH 2:14COL 1:191JN 1:9Martin Luther emphasizes the importance of confirming our faith in Christ as very God, as Satan relentlessly attacks our faith knowing it is the victory that overcomes him and the world. Paul attributes divine powers to Christ, such as the ability to dispense grace and peace, which only God can create. By acknowledging Christ's ability to create and give blessings like grace, peace, everlasting life, righteousness, and forgiveness of sins, it becomes clear that Christ is truly God.
The Royal Priesthood
By John A. Brooks0LUK 4:17ACT 10:36EPH 5:26TIT 3:5HEB 5:4HEB 7:14HEB 7:16HEB 10:22John A. Brooks preaches about the priestly function being universal and timeless, bridging the gap between humanity and God. The necessity of mediation through a priest is deeply ingrained in human conscience, acknowledged by enlightened minds across different nations and ages. The priestly office, originating from divine revelation, signifies the basis of human redemption and the hope for a fallen world. The sermon delves into the historical development of priesthood from Melchisedec to the Levitical priesthood, culminating in the ultimate High Priest, Jesus Christ, who is anointed by God to serve as the Mediator of a better covenant and fulfill the priestly duties with perfection and authority.
The Lordship of Christ
By T. Austin-Sparks0Spiritual FullnessLordship Of ChristPSA 65:9ACT 2:36ACT 4:12ACT 5:30ACT 9:6ACT 10:36ROM 10:9EPH 1:22PHP 2:9COL 1:17T. Austin-Sparks emphasizes the Lordship of Christ as the key to spiritual fullness, arguing that early Christians experienced a vibrant spiritual life because they acknowledged Jesus as Lord of all. He laments the current state of many believers who, despite being saved, lack the fullness of Christ in their lives due to not fully surrendering to His Lordship. Sparks asserts that true spiritual growth requires a personal and profound recognition of Christ's authority over every aspect of life, which often involves overcoming personal desires and intellect that obstruct His Lordship. He illustrates this through biblical examples, showing that the fullness of life in Christ is directly linked to His absolute Lordship. Ultimately, he calls for believers to move beyond mere salvation to a deeper relationship where Christ is acknowledged as Lord, leading to a richer spiritual inheritance.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him. I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Act 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Act 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.
Jamieson-Fausset-Brown Bible Commentary
the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy. preaching peace by Jesus Christ--the glorious sum of all Gospel truth (Co1 1:20-22). he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).
John Gill Bible Commentary
The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was, preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added, he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph 2:17.
Tyndale Open Study Notes
10:36-43 Peter repeatedly underscores the importance of the apostolic witnesses to the message of Good News. The apostles ate and drank with Jesus (see Luke 24:41-43) and were eyewitnesses of his resurrection, so they could attest that he had conquered death (see Acts 3:15; 4:33; 13:30-31). The original apostles were chosen in advance to be his witnesses (see 1:12-26); gradually, others such as Paul and Barnabas carried on this powerful preaching and teaching in the name of Jesus Christ (9:15; 14:1-3; 26:16).