Acts 10:35

Act 10:35. Ἐν παντὶ ἔθνει, in every nation) It is not an indifferentism of religions, but an indifferency (impartiality) as to the acceptance of nations, that is here asserted. This is even evident from the contrary opinion, viz. that as to the circumcised only being pleasing to GOD; the opinion which Peter confesses himself delivered from. Cornelius had not been utterly ignorant of the doctrine as to the Christ, and the report concerning Jesus Christ (following verses), although he had not received circumcision; GOD so ordering it in His providence. Wherefore Peter speaks with him very differently from the way in which Paul afterwards dealt with idolaters, as the Gospel advanced onwards to more remote nations. See ch. 14 and 17. Hence also in Act 10:43 he appeals generally to the prophets: which Paul, in the passages referred to, did not: nor does he, however, as he is wont everywhere to do in addressing the Jews, specially quote the testimony of the prophets.—ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην, he that feareth Him and worketh righteousness) According to the measure (standard) of primitive knowledge derived from the light of nature, and (or) rather from the revealed word. An indefinite description, suited to the matter in hand and its commencement (the exordium of his speech). Such men in various grades are elegantly described: for instance, ch. Act 17:4; Act 17:11-12.—αὐτὸν, Him) the true God.—δεκτὸς, acceptable) one to whom grace may be vouchsafed, even without circumcision. The verb λαβεῖν, to take (“out of the Gentiles a people for His name”), corresponds to this, ch. Act 15:14, where this very passage is had in view.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 10:35 . ἀλλʼ ἐν παντὶ ἔθνει κ . τ . λ . The words are taken by Ramsay to mean that Cornelius was regarded as a proselyte by Peter, and that only on that condition could he be admitted to the Christian Church, i.e. , through Judaism; so apparently St. Paul , pp. 42, 43. On the other hand the general expression ἐργαζ . δικαι . inclines Weiss to refer all the words to the piety attainable by a heathen, who need not be a proselyte. Bengel’s words should always be borne in mind: “non indifferentissimus religionum sed indifferentia nationum hic asseritur,” see also below, and Knabenbauer, p. 193. δεκτὸς : “acceptable to him,” R.V., and this is best, because it better expresses the thought that fearing God and working righteousness place a man in a state preparatory for the salvation received through Christ, a reception no longer conditioned by nationality, but by the disposition of the heart. St. Peter does not speak of each and every religion, but of each and every nation, and Act 10:43 plainly shows that he by no means loses sight of the higher blessedness of the man whose sin is forgiven through conscious belief in Christ; cf. the language of St Paul, Rom 10:9-14 . δεκτὸς only in Luke and Paul in N.T., in LXX frequently, and once in the recently discovered Sayings of Jesus , No. 6, which agrees remarkably with St.Luk 4:24 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By the fear of God, the Hebrews understand the whole service of God: whereby we perceive that Cornelius was not void of faith, no more than they were which lived before Christ’s time: and therefore they deal foolishly, which build preparative works and free will upon this place.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But in every nation--not (observe), in every religion; according to a common distortion of these words.

he that feareth him, and worketh righteousness--This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuous character, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship--in its internal spirituality and external fruitfulness--as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (Jam 4:6; Mat 25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 35. But in every nation he that feared him, c.] In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word,) and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbour, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards but the character, the state of heart, and the moral deportment. For what are professions, c., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favour, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, ACCORDING to the LIGHT afforded by that very GOSPEL. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbour as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

35. He which feareth God, and doth righteousness. In these two members is comprehended the integrity of all the whole life. For the fear of God is nothing else but godliness and religion; and righteousness is that equity which men use among themselves, taking heed lest they hurt any man, and studying to do good to all men. As the law of God consisteth upon [of] these two parts, (which is the rule of good life) so no man shall prove himself to God but he which shall refer and direct all his actions to this end, neither shall there be any sound thing in all offices, [duties,] unless the whole life be grounded in the fear of God. But it seemeth that this place doth attribute the cause of salvation unto the merits of works. For if works purchase favor for us with God, they do also win life for us which is placed in the love of God towards us. Some do also catch at the word righteousness, that they may prove that we are not justified freely by faith, but by works. But this latter thing is too frivolous. For I have already showed that it is not taken for the perfect and whole observing of the law, but is restrained unto the second table and the offices of love. Therefore it is not the universal righteousness whereby a man is judged just before God, but that honesty and innocency which respecteth men, when as that is given to every man which is his.

Therefore the question remaineth as yet, whether works win the favor of God for us? which that we may answer, we must first note that there is a double respect of God in loving men. For seeing we be born the children of wrath, (Ephesians 2:3,) God shall be so far from finding any thing in us which is worthy of his love, that all our whole nature causeth him rather to hate us; in which respect, Paul saith that all men are enemies to him until they be reconciled by Christ, (Romans 5:10.) Therefore the first accepting of God, whereby he receiveth us into favor, is altogether free; for there can as yet no respect of works be had, seeing all things are corrupt and wicked, and taste of [bespeak] their beginning. Now, whom God hath adopted to be his children, them doth he also regenerate by his Spirit, and reform in them his image: whence riseth that second respect. For God doth not find man bare and naked then, and void of all grace, but he knoweth his own work in him, yea, himself. Therefore, God accepteth the faithful, because they live godly and justly. And we do not deny that God accepteth the good works of the saints; but this is another question, whether man prevent the grace of God with his merits or no, and insinuate himself into his love, or whether he be beloved at the beginning, freely and without respect of works, forasmuch as he is worthy of nothing else but of hatred. Furthermore, forasmuch as man, left to his own nature, can bring nothing but matter of hatred, he must needs confess that he is truly beloved; whereupon, it followeth that God is to himself the cause that he loveth us, and that he is provoked [actuated] with his own mercy, and not with our merits. Secondly, we must note, that although the faithful please God after regeneration with good works, and their respects of works, yet that is not done with the merit of works. For the cleanliness of works is never so exact that they can please God without pardon; yea, forasmuch as they have always some corruption mixed with them, they are worthy to be refused. Therefore, the worthiness of the works doth not cause them to be had in estimation, but faith, which borroweth that of Christ which is wanting in works.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(35) In every nation he that feareth him.—The great truth which Peter thus proclaimed is obviously far-reaching in its range. It applies, not to those only who know the name of Christ and believe on Him when He is preached to them, but to all who in all ages and countries “fear God” according to the measure of their knowledge, and “work righteousness” according to their belief and opportunities. The good works in such a case, are, in their measure and degree, as “fruits of faith, and follow after justification” (Article XII.), justification having been, in such cases, objectively bestowed for the merits of Christ, and subjectively appropriated by the faith which, in the Providence of God, was possible under the conditions of the case. They do not come under the head of “works done before the grace of Christ and the inspiration of His Spirit” (Article XIII.), for Christ is “the true Light that lighteth every man that cometh into the world” (Joh_1:9), and the Spirit is to every man “the Lord, and giver of life,” and the works are done “as God hath willed and commanded them to be done.” What such men gain by conversion is a fuller knowledge of the Truth, and therefore a clearer faith, a fuller justification, and a higher blessedness, but as this history distinctly teaches, they are already accepted with God. They are saved, “not by the law or sect which they profess” (Article XVIII.), but, even though they know not the Name whereby they must be saved (Act_4:12), by Christ, who is the Saviour of all. The truth which St. Peter thus set forth proclaims at once the equity and the love of the Father, and sweeps away the narrowing dreams which confine the hope of salvation to the circumcised, as did the theology of the Rabbis; or to those who have received the outward ordinance of baptism, as did the theology of Augustine and the Mediaeval Church; or, as do some forms of Protestant dogmatism, to those who have heard and believed the story of the Cross of Christ. The language of St. Paul in Rom_10:9-14 should, however, be compared with this, as showing that the higher knowledge brings with it an incomparably higher blessedness, and that the man first tastes the full meaning of “salvation” when he consciously calls on the Lord by whom he has been saved.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35. is accepted with him] i.e. is acceptable unto Him. God has no longer a chosen people, but calleth all men to repent, and will accept them.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But in every nation,.... In any Gentile nation in the Roman empire, and in any part, even in Scythia, or in the most uncultivated parts of the universe, as well as in Judea:

he that feareth him; God, not with a slavish fear, or with the fear of punishment to be inflicted by him, with a fear of hell and damnation, with which Cain, Pharaoh, Judas, and even the devils themselves have feared him; nor with an hypocritical fear; but with a godly filial fear; which is a new covenant blessing, springs from the love of God, is a grace implanted in the soul and regeneration, and includes all true religion, both external and internal; and faith among the rest, without which it is impossible to please God, or do works of righteousness acceptable in his sight, as it follows:

and worketh righteousness, is accepted with him; that is, he who from such principles, as the fear of the Lord; love to him, and faith in Christ, does works of righteousness, particularly alms, as Cornelius did, and which the Jews often call "righteousness"; See Gill on Mat 6:1, such an one is acceptable, or well pleasing to God, let him be of what nation he will: it should be observed, that though God accepts of such who fear him, and work righteousness from a right principle, and to a right end, without any regard to their being circumcised, or not circumcised, or to their being of this or the other nation, yet their fear of him, and working righteousness, are not the ground of their acceptance; but are to be considered as descriptive of the persons, who are accepted by him in Christ; for there is no acceptance of persons or services, but in Christ Jesus: the Jews themselves say, that

"the godly of the nations of the world shall have their part and portion in the world to come. (n)''

(n) Maimon. apud Shebet Juda. Ed. Gent. p. 282.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.

Ver. 35. He that feareth him and worketh righteousness] This is the whole duty of man, as Ecc 12:13. His duobus membris comprehenditur totius vitae integritas. (Calvin.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But in every nation ... - This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favors of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here - the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted - now convinced him that the favors of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach, and to communicate this knowledge to the apostles was an important step in their work of spreading the gospel.

In every nation - Among all people. Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.

He that feareth him - This is put for piety toward God in general. See notes on Act 9:31. It means that he who honors God and keeps His Law; he who is a true worshipper of God, according to the light and privileges which he has, is approved by him, as giving evidence that he is his friend.

And worketh righteousness - Does what is right and just. This refers to his conduct toward man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God - piety toward God, and justice toward people; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true religion. We may observe here:

(1) That it is not said that Cornelius was accepted on accouter of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.

(2) He improved the light which he had.

(3) “he embraced the Saviour when he was offered to him.” This circumstance makes an essential difference between Cornelius and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pled, therefore, by those who neglect the Saviour, for it furnishes no evidences that they will be accepted when they are totally unlike him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In every nation, &c. That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him, and work justice. But then true faith is always to be presupposed, without which, (saith St. Paul, Hebrews xi. 6.) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies; and therefore highly displeasing to the God of truth. (Challoner) --- He that feareth him, and worketh justice. So he call the prayers, alms-deeds, and charitable works of this Gentile Cornelius. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In every nation; even though Romans or Italians, of which nation Cornelius was, and might probably be worse thought of by the Jews, because they supposed themselves to have been hardly used by them.

Feareth him, and worketh righteousness; these two particulars include the observation of both tables of the law: the fearing of God comprehends piety, that is, the true worship of the true God; and working righteousness, includes all the duties to our neighbour; and both describe a truly good and holy man, such as Cornelius was; unto whose case this is to be applied.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Feareth him, and worketh righteousness—In heathen lands this will appear in rectitude of life. In Christian lands it will appear in faith in Christ and obedience to his holy requirements. The unbelieving moralist who quotes this text to prove his acceptability with God shows by the very fact of his unbelief that he does not truly fear God. That Cornelius feared God and was a devout man truly appears from the fact that from the very moment Christ was announced to him he accepted Christ. And so there may be thousands who never heard of Christ, who have that spirit of faith which would heartily accept him were he truly known to them. [On this subject see the chapter on “Probational Advantages” in our work on “The Will.”]

Is accepted with him—”Through Christ, though he knows him not,” says Wesley most truly.

Accepted with him—Just as Cornelius was accepted even before the angel appeared to him; as he evinced by his ready and hearty faith in every syllable of Peter’s preaching.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Acceptable to for accepted with, A.V. As regards the truth that God is no respecter of persons, which the present incident had brought home so vividly to Peter"s apprehension, there can be no difficulty in understanding it. Cornelius was devout, he feared God, he was fruitful in prayer and almsgiving. God did not say to him, "All this would have been accepted in a Jew, but cannot be noticed in a Gentile." But, Gentile as he was, his prayers and alms went up for a memorial before God. If the things done were good in themselves, they were equally good whoever did them. God is no respecter of persons to accept or reject one or another, because of who he is, and not because of what he does. (Eph_6:8) The rule is glory, honor, and peace to every one that worketh good, to the Jew first and also to the Gentile, for there is no respect of persons with God (Rom_2:10, Rom_2:11) The word proswpolhpthv (respecter of persons) occurs only here at all; proswpolhptew (to accept or respect persons), once only, in Jam_2:9; proswpolhyi (respect of persons), Rom_2:11; Eph_6:9; Col_3:25; swpon Jam_2:1. The same idea is expressed by pro) lambanein, by which the LXX render the Hebrew acn and by proswpon qaumazein, by which they also render it and the kindred phrase, rdj. (see Lev_19:15; Deu_10:17, etc.) The first phrase occurs Luk_20:21 and Gal_2:6; the latter only inptwv Jud_1:16, where it is rightly rendered in the R.V., "showing respect of persons." Another phrase is ajproswpolh (without respect of persons), pein 1Pe_1:17, and ble eijv proswpon (to regard the person), Mat_22:16; Mar_12:14.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But in every nation he that feareth God and worketh righteousness - He that, first, reverences God, as great, wise, good, the cause, end, and governor of all things; and secondly, from this awful regard to him, not only avoids all known evil, but endeavours, according to the best light he has, to do all things well; is accepted of him - Through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favour of God, whether enjoying his written word and ordinances or not. Nevertheless the addition of these is an unspeakable blessing to those who were before in some measure accepted. Otherwise God would never have sent an angel from heaven to direct Cornelius to St. Peter.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

righteousness

(See Scofield "Rom 10:10").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

See notes on verse 34

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

35. δεκτὸς αὐτῷ ἐστίν, is accepted with Him, i.e. is acceptable unto Him. God has no longer a chosen people, but calleth all men to repent, and will accept all penitents.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35.] ἀλλά gives the explanation,—what it is that Peter now fully apprehends: but as opposed to προσωπολήμπτης in its now apparent sense.

ἐν παντὶ ἔθνει κ.τ.λ.] It is very important that we should hold the right clue to guide us in understanding this saying. The question which recent events had solved in Peter’s mind, was that of the admissibility of men of all nations into the church of Christ. In this tense only, had he received any information as to the acceptableness of men of all nations before God. He saw, that in every nation, men who seek after God, who receive His witness of Himself without which He has left no man, and humbly follow His will as far as they know it,—these have no extraneous hindrance, such as uncircumcision, placed in their way to Christ, but are capable of being admitted into God’s church though Gentiles, and as Gentiles. That only such are spoken of, is agreeable to the nature of the case; for men who do not fear God, and work unrighteousness, are out of the question, not being likely to seek such admission. It is clearly unreasonable to suppose Peter to have meant, that each heathen’s natural light and moral purity would render him acceptable in the sight of God:—for, if so, why should he have proceeded to preach Christ to Cornelius, or indeed any more at all? And it is equally unreasonable to find any verbal or doctrinal difficulty in ἐργ. δικαιοσύνην, or to suppose that δικ. must be taken in its forensic sense, and therefore that he alludes to the state of men after becoming believers. He speaks popularly, and certainly not without reference to the character he had heard of Cornelius, which consisted of these very two parts, that he feared God, and abounded in good works.

The deeper truth, that the preparation of the heart itself in such men comes from God’s preventing grace, is not in question here, nor touched upon.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.