Acts 10:42

Act 10:42. Παρήγγειλεν ἡμῖν, He enjoined us) viz. God: ch. Act 5:29, “We ought to obey God rather than men.”—τῷ λαῷ, unto the people) Answering to the beginning of Act 10:41.—διαμερτύρασθαι, to testify) Understand, even to the Gentiles: ch. Act 1:8; Mat 28:19.—αὐτὸς, it is He Himself).—ὡρισμένος, ordained) by an immoveable decree.—κριτὴς, judge) This name expresses by Synecdoche (a part for the whole) all the glory of Christ, and in relation to believers it denotes the crowning consummation of the benefits of Christ: 2Ti 4:8, with which comp. Heb 12:23. He will judge even the Jews, who condemned Him; even the Romans, who held the Cæsarean seat of the government of Judea; even the dead, from among whom He rose again, and who are about to rise again in their own proper time; 1Pe 4:5. [Comp. ch. Act 17:31. So the Lord Jesus also testified of Himself as the Judge, before that He made mention of His own ascension; Joh 5:22, “The Father judgeth no man, but hath committed all judgment unto the Son.”—V. g.]

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

Act_10:42. Τῷ λαῷ] can only denote the Jewish people, seeing that the context speaks of no other (Act_10:41), and cannot include the Gentiles also (Kuinoel). But the contents of ὅτι … νεκρῶν is so different from Mat_28:20 (also Act_1:8), that there must be here assumed a reference to another expression of the Risen One (for He is the subject of παρήγγ.) unknown to us.

ὅτι αὐτός ἐστιν … νεκρῶν] that He (no other) is the Judge ordained by God (in His decree) over living (who are alive at the Parousia, 1Th_4:17; 1Co_15:51-52) and dead (who shall then be already dead). Comp. 2Ti_4:1; 1Pe_4:5. Incorrectly Olshausen (resting on Mat_22:32!) understands by ζώντων κ. νεκρ. the spiritually living and dead. This meaning would require to be suggested by the context, but is here quite foreign to it. Comp. Rom_14:19-20; Act_17:31.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 10:42 . παρήγγειλεν : charged us, see on Act 1:4 . διαμαρτύρ ., see above on Act 2:40 , Act 8:25 . ὁ ὡρισμένος , see Act 2:23 , cf. Act 17:31 , in a strikingly similar statement by St. Paul at Athens. St. Peter and St. Paul are both at one in their witness to the Resurrection of the Christ on the third day, and also in their witness to His appointment as the future Judge of mankind. This startling claim made by St. Peter with reference to Jesus of Nazareth, with Whom he had lived on terms of closest human intimacy, and in Whose death he might well have seen the destruction of all his hopes, is a further evidence of the change which had passed over the Apostle, a change which could only be accounted for by the belief that this same Jesus was risen and declared to be the Son of God with power; cf. Enoch xli. 9, edition Charles; Witness of the Epistles , p. 403. κριτὴς ζ . καὶ ν ., cf. 1Pe 4:5 ; the words point back to the universal lordship of Christ over Jew and Gentile alike, Act 10:36 , cf. Rom 14:9 .

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

Verse 42. And he commanded us to preach] By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing.

The Judge of quick and dead.] The word quick we retain from our ancient mother tongue, the Saxon [Anglo-Saxon], to live, hence [A.S.] and [A.S.], life, and [A.S.], grass; and from this our quicks, quick-set hedges, fences made of living thorns, c. By quick and dead we are to understand:

1. All that had lived from the foundation of the world till that time and all that were then alive.

2. All that should be found alive at the day of judgment, as well as all that had died previously.

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

42. And he commanded us. He beginneth in this place to intreat of the kingdom of Christ, when he saith that Christ did rise again for this cause, that he may once judge the world. For by the same right are the government of heaven and earth, and the perpetual government of the Church, due to him. He saith that he shall be judge of quick and dead; because, when as the dead shall rise again, others also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in the fifteenth chapter of the First Epistle to the Corinthians, (1 Corinthians 15:51, 52,) and in the First to the Thessalonians, and the fourth chapter, (1 Thessalonians 4:17.) In the word testify there is great weight; because, as men are naturally inclined unto unbelief, the simple preaching of the gospel should not be so effectual, unless the Lord should establish it with strong protestations. And chiefly, every one of us doth feel in himself too much what a hard matter it is both to lift up our minds to hope for the coming of Christ, which are entangled in earthly snares, and also continually to keep them fixed in this meditation, seeing they cease not with their lightness to be carried hither and thither continually.

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.

(42) And he commanded us to preach unto the people. No such command is found in terms in the Gospel narratives of the words of the risen Lord, but it is partly implied in Mat_28:18-20, and is covered by the general teaching as to the things of the kingdom of God in Act_1:3. It is interesting to note that St. Peter and St. Paul agree in thus connecting the Resurrection with the assurance that He who had risen was to be the future Judge of all men. (Comp. Act_17:31.)

Which was ordained.—More accurately, which has been ordained.

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

42. And he commanded us to preach unto the people] This was among the commandments alluded to Act_1:2. Compare the charge given by Christ, Mat_28:19, where the wide commission “Go ye, teach all nations,” is one that anticipated the preaching of the Gospel not only to Cornelius, but to all other Gentiles.

that it is he which was ordained of God to be the Judge of quick and dead] Cp. Christ’s words to the Jews (Joh_5:22; Joh_5:27), “For the Father judgeth no man, but hath committed all judgment unto the Son,” “and hath given him authority to execute judgment also, because he is the Son of man.”

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.

And he commanded us, to preach unto the people,.... Not only of the Jews, but of the Gentiles; to all nations, to the whole world, and every creature; for the apostle seems to refer to the commission given to him, and the rest of the apostles, after Christ's resurrection, Mat 28:19.

And to testify that it is he which was ordained of God, to be the Judge of quick and dead: the preaching of the Gospel is a testification of Christ, or a bearing a testimony for him; and among the rest to this truth, that he was from all eternity in the council and covenant of grace; appointed by God to have all power in heaven and in earth; and not only to judge and govern his church and people on earth, but to be the Judge of all men at the last day, of such who will be found alive at his coming, and of those that are dead; who will be raised again, and stand before his judgment seat, to receive their proper sentence; and though this is not expressed in the commission given the apostles, yet is implied therein; Mat 28:18 That there will be a general judgment at the last day is certain, from the reason of things; from the relation of creatures to God as their Creator, to whom they are accountable for their conduct and actions; from the justice of God, which requires it, which does not take place in the present state of things; and it has a testimony in the consciences of men, which the most daring of infidels, at times, show by the fears they are possessed of about it; and it is abundantly clear from revelation, from the writings of the Old and New Testament; from whence it appears that it is future, it is yet to come; that it is certain, being appointed by God, though the time to men is uncertain; that it will be universal, and reach to all men, righteous and wicked, quick and dead, and to all actions, good and bad, open and secret; and that it will be a righteous one, and be administered according to the strictest rules of justice and equity; and that it is an eternal one; not that it will be ever carrying on, but will issue in the determination of the states of men to all eternity: now Christ he is appointed to do this work, he was ordained to unto it in the purposes of God from everlasting; this was settled in the covenant between them; and for the execution of which, he has all power and authority given him as Mediator: and for it he is every way qualified: he is of great and infinite majesty, being the mighty God; of great sagacity and wisdom, having, as Mediator, the spirit of wisdom and knowledge upon him, whereby he is of quick understanding and discernment; and he is of great faithfulness and integrity, and will judge not after the sight of his eyes, and the hearing of his ears, but with righteousness and equity, and will do the thing that is right; and especially, inasmuch as he is omniscient, and knows the secrets of all hearts, and so capable of bringing every work into judgment, with every secret thing; and also omnipotent, and so able to raise the dead, summon all nations before him, separate the wicked and the righteous, and not only denounce the proper sentences upon them, but execute them.

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

42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

Ver. 42. Ordained of God] Gr. ωρισμενος, determined, and by definitive sentence concluded.

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.

And he commanded us ... - ; Mat 28:19-20; Mar 16:15-16.

And to testify - To bear witness.

That it is he ... - See the notes on Joh 5:22-27. Compare the references in the margin.

Of quick - The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, will be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1Th 4:16-17. Yet before this they will experience such a change in their bodies as shall fit them for the judgment and for their eternal residence - a change which will liken them to those who have died, and have risen from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1Co 15:52, “The dead shall be raised, and we shall be changed.”

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

The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. (St. Augustine, Enchirid[].)

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).

Our Saviour gave this charge to his apostles before his ascension, Mat 28:19; Mar 16:15; Luk 24:47; and foretold that they should execute this his charge, Act 1:8.

Ordained of God to be the Judge: that God hath ordained to judge the world by Jesus Christ, Scripture abundantly testifies, Joh 5:26,27; 2Ti 4:1; 1Pe 4:5. And this is here spoken of the apostle, and was given in charge by our Saviour to be principally preached of by them all, because the resurrection of Christ, and the glory of his kingdom in this world, is clouded by the blindness and hardness of men; as also, because it is of the greatest concernment unto all, that at any time hear the word of God, to be persuaded of this, that Christ, whose gospel and word they hear, will judge them according unto it.

Quick; such as shall be alive at the coming of our Lord to judgment, 1Th 4:15.

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

42. Quick—Living. Those who are living when Christ comes, and those who are then dead; the former to put on the resurrection nature by a change, without death; the latter to be raised from the dead.

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

Charged for commanded, A.V.; this is he which is for it is he which was, A.V. To be the Judge, etc. This statement involves the resurrection of the dead. (comp. Joh_5:21-29; Rev_20:11, Rev_20:12) It is easy to see how the creeds would be formed from the repetition of short doctrinal statements like this. (see 1Co_15:3, 1Co_15:4)

The Savior"s charge to his ministers.

commanded us to preach unto the people." No secrets in the Christian religion. Apostles witnesses for the sake of others. The key opened the door, and then was flung away. Baptism of the Holy Ghost preceded the universal message.

I THE DIVINEST WORK OF GOD"S PEOPLE TO PREACH.

1. The greatness of the work rests upon the greatness of the necessity. Teaching can never be dispensed with. The root of a true faith is knowledge. Popular ignorance immeasurable.

2. No ritualistic display can supersede preaching. Nor is devotion the whole of worship. As a moral force, Christianity must be preached to men, both conscience and heart.

3. Preaching is the most simple and pure channel of connection from soul to soul. The Spirit flows through the Word.

II THE CHIEF AIM OF GOD"S MINISTERS MUST BE TO REACH THE PEOPLE.

1. No sophistry should blind us to the fact that the proclamation of gospel truth is the first duty of Christians.

2. The Word preached must be the Word which is adapted to the people, life power like that of evangelical truth.

3. Churches must guard against being "at ease in Zion." Edification is best aimed at through aggressive efforts on the surrounding population. Intellectual preaching must be subordinated to popular wants. An educated ministry is the want of the times, but the education, like all other means employed, must be full of the Holy Ghost.

III THE MASTER"S COMMISSION THE SUPPORT OF THE CHURCH"S HOPES.

1. Direct charge must silence all questioning and all speculation.

2. Jesus Christ reads the future. Let the commander give the orders. Then his predictions of victory will be fulfilled.

3. The reflex action of zealous fulfillment of the charge on the Church"s own faith and experience. These who do much for the people the happiest Christians, the most assured believers. The triumphs of practical Christianity will be its best evidence. What are we doing, both as individuals and as Churches, to preach to the people? R.

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

It is he who is ordained by God the Judge of the living and the dead - Of all men, whether they are alive at his coming, or had died before it. This was declaring to them, in the strongest terms, how entirely their happiness depended on a timely and humble subjection to him who was to be their final Judge.

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

42, 43. Having now followed the career of Jesus from the beginning to his resurrection and exhibition of himself alive to the witnesses, Peter proceeds in regular order to the next historical fact, the giving of the apostolic commission. (42) " And he commanded us to preach to the people, and to testify that it is he who is ordained by God the judge of the living and the dead. (43) To him all the prophets testify that every one who believes in him shall, through his name, receive remission of sins. "

The declaration that every one who believes in him shall receive remission of sins has been construed as proof that remission of sins is dependent on faith only. But the fact that Peter is here stating what Jesus commanded the apostles to preach should prevent such a construction of his words; for, in the commission to which he refers, immersion is connected with faith, as a condition of pardon. His words must be construed consistently with this fact. There is no difficulty in doing this, for it is a common apostolic usage to employ faith as an equivalent for the conditions of pardon. To deny that immersion is for remission of sins, because, in a condensed statement like this, it is not specifically mentioned, is not less subversive of the truth than to deny that repentance is a condition because it is not mentioned. It is not sufficient to reply to this, that repentance was always implied in genuine faith; for it certainly was not more uniformly attendant upon faith than was immersion. It would be difficult to find, in apostolic times, a penitent believer who was not immersed, without unnecessary delay, as a genuine believer who was not penitent. All believers who repented were invariably immersed. Of course, we exclude from this remark all cases which occurred previous to the date of the commission.

If any one, dissatisfied with this explanation, is disposed to insist that Peter's declaration, that every one who believes in Jesus shall receive remission of sins, must include those-if any there be-who believe, but are not immersed, we have but to show the absurdity of the assumption by referring to a parallel case in which there can be no dispute. The Apostle John says: " Whosoever shall confess that Jesus is the Son of God, God dwells in him, and he in God." He who would conclude from this remark, that the only condition of communion with God is to confess that Jesus is his Son, subverts the truth no more than he who makes the assumption in question; for the universality of the declaration is the same in both, and there is no limitation expressed in either.

There is no one fact more distinctly stated in Acts that that believers should repent and be immersed for the remission of sins: hence, there can scarcely be a grosser perversion of the word of God than to construe other statements of the Scripture so as to deny the truth of this. A condition of pardon once stated can never be set aside by any less than express divine authority.

It should be observed, further, that the statement in question is not absolutely that "every one who believes in him shall receive remission of sins;" but that he shall receive it " through his name. " The expression, "through his name," was not thrown in here at random; for the inspired apostles never spoke at random. It has a well-defined meaning, and was intended to qualify the sentence of which it forms a part. What we receive through his name certainly can not reach us until we attain some connection with his name. But we are immersed into his name with that of the Father and the Holy Spirit; hence it is at the time of this immersion, that the believer receives remission of sins through his name.

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.

42. He commanded us to preach. In the Great Commission.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Peter finishes his speech to everyone in the house of Cornelius, which he began in Acts 10:34.

General Information:

Here the word "us" includes Peter and believers. It excludes his audience. (See: Exclusive and Inclusive "We")

that this is the one who has been chosen by God

This can be stated in active form. AT: "that God chose this Jesus" (See: Active or Passive)

the living and the dead

This refers to people who are still living and people who have died. AT: "the people who are alive and the people who are dead" (See: Nominal Adjectives)

It is to him that all the prophets bear witness

"All the prophets bear witness to Jesus"

everyone who believes in him shall receive forgiveness of sins

This could be stated in active form. AT: "God will forgive the sins of everyone who believes in Jesus because of what Jesus has done" (See: Active or Passive)

through his name

Here "his name" refers to the actions of Jesus. His name means God who saves. AT: "through what Jesus has done for them" (See: Metonymy)

translationWords

preach

judge, judges

life

die

prophet

testimony

believe

receive

forgive

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

42. καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ, and He commanded us to proclaim to the people. This was among the commandments alluded to Act 1:2. Compare the charge given by Christ, Mat 28:19, where the wide commission ‘Go ye, teach all nations,’ is one that anticipated the preaching of the Gospel not only to Cornelius, but to all other Gentiles.

ὅτι αὐτός ἐστιν ὁ ὡρισμένος κ.τ.λ., that it is He which was ordained of God to be the Judge of quick and dead. Of this the Apostles could testify for they had heard it from Christ’s own lips. Cf. His words to the Jews (Joh 5:22; Joh 5:27), ‘For the Father judgeth no man, but hath committed all judgment unto the Son,’ ‘and hath given Him authority to execute judgment also, because he is the Son of man.’

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.

42. τῷ λαῷ] Here as elsewhere (ver. 2; Joh 11:50 al. fr.), the Jewish people: that was all which, in the apostolic mind, up to this time, the command had absolutely enjoined. The further unfolding of the Gospel had all been brought about over and above this first injunction. Ch. 1:8 is no obstacle to this interpretation; for although literally fulfilled by the leadings of Providence, as related in this book, they did not so understand it when spoken.

κριτ. ζ. κ. νεκρ.] So also Paul, ch. 17:31, preaching to Gentiles, brings forward the appointment of a Judge over all men as the central point of his teaching. This expression gives at once a universality to the office and mission of Christ, which prepares the way for the great truth declared in the next verse.

It is impossible that the living and dead here can mean (as the Augsburg Catechism, and Olshausen) the righteous and sinners:—a canon of interpretation which should constantly be borne in mind is, that a figurative sense of words is never admissible, except when required by the context. Thus, in the passage of Joh 5:25 (where see notes), the sense of νεκροί is determined to be figurative by the addition of καὶ νῦν ἐστιν after ὥρα, no such addition occurring in ver. 28, where the literally dead, οἱ ἐν τοῖς μνημείοις, are mentioned.

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

Testify [διαμαρτυρασθαι] . See on ch. Act 2:40.

Remission. See on Luk 3:3; Jas 5:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.