Jesus was lord of all

JESUS WAS LORD OF ALL
EDITED BY GLENN PEASE
Acts 10:36 36Youknow the message God sent to the
people of Israel, announcingthe good news of peace
through Jesus Christ, who is LORD of all.
BIBLEHUB RESOURCES
The Universal Proclamation
Acts 10:36
R.A. Redford
Preaching peace by Jesus Christ. Taking Cornelius as an example of a devout
heathen, show that the world neededa new proclamation of peace, both to
individuals and to nations. A personalname must be announced; for it must
be preached, not by wars and worldly power, but by persuasionand appealto
the heart.
I. THE MESSAGE - PEACE.
1. Peacebetweenman and God in atonement.
2. Peacerising up as a wellspring of new life in the heart.
3. Peaceordering the life.
II. THE PREACHER - JESUS CHRIST.
1. Notdestroying the Law, but fulfilling it. The gospelpreachedfrom the first.

2. The power of the messageis in the messenger. Personalpower. Powerof
love. Powerof Divine supremacy inviting confidence.
3. Jesus Christpreached in his people, by his Church, in the embodiment of
the Word. Testof all doctrines claiming to uplift humanity - Will they bear to
be made the oasis offellowship? Rationalism has never been able to form a
Church. Jesus preachedand preaches still a peacefulrevolution which shall
totally change the world.
III. THE AUDIENCE.
1. None excluded. No other condition would harmonize with both the message
and the preacher.
2. Christianity preaches peace in states and among the contending nations, not
by substituting spiritual principles for laws, because itis not the preacher's
province to legislate, but by proclaiming the Word of Jesus Christ.
3. The mission of the Church to the homes of men, not the peace of blind
submission, intellectualand moral death, but the peace ofJesus Christ, the life
of God in the soul of man, flowing out into the surrounding world. Is it peace -
within, without? - R.

Biblical Illustrator
The Word which Godsent unto the children of Israel, preaching peace by
Jesus Christ.
Acts 10:36, 37
St. Peterat Caesareato a Gentile company
D. Fraser, D. D.
1. Christ gave to Peter "the keys of the kingdom of heaven" — not keys of
heaven, not keys of the Church, militant or triumphant, but keys of the
kingdom of heaven on earth. St. Peter used one at Jerusalemto open the
kingdom of heaven to the Jews;a secondat Samaria, to open it to the
Samaritans;a third at Caesarea, to open it to the Gentiles. We know that the
Lord designedSaul to be His apostle to the Gentiles, but there was obvious
advantage in the employment of Peterto open the door. He was known to all
as a strict Jew;and if he was satisfiedof the extension of God's grace to the
Gentiles, that would go far to abate the prejudice of the Hebrew Christians.
2. At Caesarea Peterdid not make the occasionforhis speech. It was made for
him by Jesus, who was now directing from heaven the activities of His
servants in the foundation and extensionof the Church.
3. At Jerusalemthe apostle beganby removing a misconceptionfrom the
minds of those whom he addressed;at Caesareahe acknowledgedthe removal
of a misconceptionfrom his ownmind. The definiteness and decisionwhich
marked his address were admittedly suited to a military audience. He also
showedboth tact and fairness in putting his statements on ground which was
common to all. At Jerusalemhe had spokento Jews, and therefore rested on
the ground of the Old Testament. But at Caesarea, thoughCornelius was
doubtless acquainted with the Septuagint, the ancient Scriptures were not to
Gentiles what they were to Jews. Suchadaptation is in harmony with common
sense, and must be practisedif justice is to be done to religious truth. To
missionaries it is indispensable. A missionary to the Jews must reasonfrom

Moses andthe prophets. But to the Gentiles it is not of much consequenceto
learn how the gospelis related to "Moses'law." Whatthey need is to hear of
One who has come "to destroy the works ofthe devil," and to transfer men
"from darkness into marvellous light." This principle of adaptation shows
itself clearly in Peter's train of thought. His speechwas —
I. A REHEARSAL OF FACTS OF WHICH THE AUDIENCE WAS
ALREADY COGNISANT (vers. 36-39). ThoughJesus had never visited
Caesarea,its inhabitants could not be unaware of the facts of His life and
death. The factthat He had been accusedbefore Pilate of high treason, and
had been crucified as King of the Jews, must have attractedthe notice of
military men. St. Peter affirmed that this Jesus was no revolutionary agitator,
but a preacherof goodtidings of peace;though, as the apostle happily
observedin a parenthesis, He was Lord, not of Israelonly, but of all mankind.
He did not touch the imperial rights of Caesar, andyet at the same time He
was far above all the Caesars. The wordand authority of Jesus had been
attestedby gooddeeds and works of healing; and these againwere accounted
for on this ground — that God, who had sent Him, was with Him, and
anointed Him with the Holy Ghostand with power. If there was any hesitation
to believe this, Simon Peterand his companions were ready with personal
testimony; and although the speechwas not interrupted by any question, we
can well suppose that in the "certaindays" which he spent at Caesarea, St.
Petertold many an incident which his owneyes had seenin his Master's
career. Sucha Prophet, such a Healer, the Jews had slain. The fact was
already known, but the apostle saw fit to lay emphasis on the entire innocence
of Jesus. He did so in order to remove any impression which may have lurked
in the minds of an Italian officer that One whom the Romangovernor had
sentencedmust have in some measure deservedHis fate.
II. THE ANNOUNCEMENT OF A NEW FACT, WHICH CHANGED THE
WHOLE ASPECT OF THE CASE (vers. 40, 41). God had raisedup Jesus
from the dead on the third day. No allusion to the 16th or 18th Psalmmeets us
here. Quotations from these were for a Jewish, not a Gentile, audience. What
they caredfor was sufficient proof; and the apostle adducedthe proof with an
exactness admirably suited to the occasion. He said, not that his Masterwas
seento rise, but that He was seenafter He had risen; not that He was seenby

as many as saw Him crucified — for the Christ-rejecting Jews were to see
Him no more — but that He was Beenby duly qualified witnesses, chosenby
God. And in what way canany historicalfact of an unusual nature be more
sufficiently proved? If any allege that not evenGod can raise the dead, we
have no argument with them here. But grant that the thing is possible with
God, and then say what conditions of evidence would satisfy the mind. All
mankind could not be present, so that it is a question of sufficient evidence.
Now, in regardto Christ's resurrection, note that —
1. The witnesses were sufficiently numerous — men and women, apostles and
less prominent disciples; one at a time, then two, then eleven, then seven, then
"five hundred brethren at once."
2. They were of unblemished character. The rulers despisedthem as
unlearned, but could never prove deceit. One of them, James, was honoured
of all classes inJerusalemas "the Just."
3. They were Christ's close companions, andcould not have mistaken any
other for Him.
4. They had ample opportunity to identify Him; for they not only saw and
heard Him, but "did eatand drink with Him after He rose from the dead."
5. They told the story from the beginning, and at the greatestpossible risk to
themselves. They laid on it at once the whole weight of the cause which they
maintained; if it was a lie or an illusion, the Church would fail.
6. They adhered to it till their lastbreath; and not one of them could be
induced to modify the statement that the Lord had risen.
III. A STATEMENT OF THE POWER AND GLORY OF THE RISEN
JESUS (vers. 42, 43).
1. "This is He who is ordained of God to be Judge of the living and the dead."
St. Peterhad touched on this at Jerusalem, when he spoke of the "time of
restitution of all things," addressing Jews, andconfining himself to the sphere
of Jewishexpectation. But now he stated it in the way most suited to impress
Gentiles. There was a specialfitness in the first announcement of this to

Gentiles being made to a Roman officer. The Romans were men of the sword,
the sceptre, and the judgment seat. The Emperor was lookedup to by the
world as lord of all. And he, too, was judge of all, for appeals went up from all
regions of the knownworld to the supreme throne of judgment at Rome. The
apostle Peterhad a startling statementto make to those men, which involved
no treasonagainstCaesar, andyet made the Emperor's glory pale.
2. "ThroughHis name everyone that believeth on Him shall receive remission
of sins." This came in well after the previous announcement. He who will be
the Judge is now the Saviour. To this truth St. Peter saidthat all the prophets
were bearing witness. Notthe prophets of the Old Testament, which would
have no significance for Roman soldiers, but prophets of the new age, as
foretold in the ancient oracle ofJoel(see Acts 11:27;Acts 13:1). As in music
one does wellto end on a full clear note, so the apostle did well to close with
this abundant testimony to the blessing of forgiveness through Jesus Christ.
Goodnews to the Gentiles!It was suchan assurance as none of their prophets,
priests, or philosophers could give. And then this blessing was to be obtained
on so simple a plan as faith in His name. He had not time to call on them to
believe, for he was gloriouslyinterrupted in his address. Soonas the good
tidings of pardon fell from his lips, the audience was suffused with spiritual
tenderness — "The Holy Ghost fell on all of them." Mark what powerresides
in one short, clearsermon on Jesus Christ, when God has prepared both
preacherand congregation. A hearty, straightforward preacher, brethren
with him who are in prayerful sympathy, and an audience penetrated by the
feeling that they are all assembled"before God" — what may not such a
combination secure! That day was the Pentecostofthe Gentiles. It is
inaccurate to pray for another Pentecost, because the dispensationof the
Spirit cannot begin again. But it is a constantduty to pray that the Spirit may
continue to demonstrate to the hearts of men that word of salvation which is
preached.
(D. Fraser, D. D.)
The Messiahshipof Jesus

G. V. Lechler, D. D.
Peterplaces foremost —
I. The PROPHETIC office of Christ. God has proclaimed peace by Him;
hence the messageofpeace, the Word, the doctrine of Christ, comes into the
foreground. Next come the works of Christ (ver. 38) — the deeds harmonised
with the Word. The Word proclaimed, the deeds effected, peace and salvation.
The deeds corroboratedthe Word; and if Christ were now to cease to bestow
salvation, freedom, peace onenslavedsouls, His Word of the gospelwould
find no more belief.
II. The PRIESTLYoffice of Christ.
1. In His death (ver. 39).
2. In His resurrection, by which the atonement was completedand accepted.
3. In His bestowmentof the virtues of His atonement — remission of sins
through faith.
III. The KINGLY office of Christ.
1. He is Lord of all (ver. 36).
2. He is Judge of quick and dead (ver. 42).He is highly exalted, the Lord of all
men, Jews andGentiles, so that all are bound to honour and obey Him. The
climax of this glory is that Christ is appointed Judge of the world, even of the
dead; so that His kingly power embraces eventhe lowerregions, and
generations long since dead, as well as those who are still unborn.
(G. V. Lechler, D. D.)
Peace
W. Denton, M. A.
I. THIS PEACE, which was not only preached to the Jews by Christ, but was
procured for all by His life and death, was —

1. Peacewith God, through the blood of Christ offering atonement for guilt
and removing the ground of enmity.
2. Peacewithin — the ceasing ofthe conflict of earthly passionthrough the
subjugation of the will.
3. Peacebetweenman and man, betweenJew and Gentile, through the
breaking down of the middle wall of partition.
II. As the gift was peace, so are THE MEANS by which this is assuredto
mankind.
1. The ministers of the gospelare messengers ofpeace. Theywere neither
Roman centurions nor Roman legions, but Peterand Christian disciples.
2. The weapons by which this peace is procured are weapons of peace
(Galatians 5:22, 23) — gentleness, goodness, meekness. In this the mildness of
the gospelis contrastedwith the stern punitive characterofthe Mosaic law.
III. THIS PREACHER OF PEACE IS LORD OF ALL. His sceptre is one of
peace, forthose who yield obedience to His law will not fear man (1 Peter
3:13). His sceptre is an almighty sceptre, so that where He bears rule no
enemies can hurt (Romans 8:31).
(W. Denton, M. A.)
Negotiations forpeace
C. H. Spurgeon.
I. REASONS WHY THOSE ARE NOT RECONCILED TO GOD SHOULD
DESIRE PEACE WITH HIM.
1. It is not commendable to be at enmity with any of the wise and good;but
when it comes to opposition to God, who in his right mind can do other than
bewail it, and desire to see it ended by a gracious peace?Strife againstevil,
injustice, and tyranny is honourable, but no possible benefit can arise from a

conflict in which we are on the wrong side. "Acquaint thyself," then, "with
God, and be at peace, forthereby goodshall come unto thee."
2. The war in which you are engagedis an unjust one. It never ought to have
been begun; and what ought never to have been begun had better be dropped
as soonas possible. Sin is war againstright, love, happiness. To love evil is
dishonourable, wrong, unfair, and the conscienceofman tells him it is so.
What evil hath our Creatordone us that we should go to war againstHim?
Doth He not command His sun to rise upon the evil as well as the good? If He
were a cruel tyrant, I could understand your warfare; but the Lord is full of
mercy, and His name is love.
3. He who beganit has been terribly defeated. Our first parents were the dupe
of an older rebel. Apollyon, once an angel, would fain have become equal with
his Maker, but he was banished from heaven, and then resorting to this lower
region, seducedour race. Little has he gained, by this stratagem,
overwhelming has been his defeat. Jesus has led captivity captive. He whose
heel was bitten by the old dragon has broken the serpent's head. Revolt, then,
againsthim. What right has the devil to reign over you? He neither made,
preserved, or blessedyou; evil only, and that continually, will he do unto you.
Strike for your freedom at once, and shake offhis galling yoke. The wages of
sin will be death; why continue in so unprofitable a service?
4. The force which is brought againstyou it is utterly impossible for you
effectually to resist. It is well when we contemplate warfare to see whetherwe
are equal to the combat. Who with one thousand can meet him that cometh
with twenty thousand? Consider ye this, ye that forget God. Can your puny
arm hope to rival the right hand of Jehovah? As well might you seek to dry up
the Atlantic, or bid Niagara leapup the rock instead of down! Let not the wax
contend with the fire, nor the stubble with the flame. A man stands in the way
of a steam engine rushing on at express speed;he knows that according to the
laws of nature its weight and velocity effectually prevent his staying its course.
Do you call it courageousonhis part that he stands on the track and defies the
iron horse? It is madness, suicide. God will not alter His laws for you. They
are just and right; wherefore should He change them? Fire will burn, and if a
drunken madcap persists in thrusting his arm betweenthe bars of a furnace,

shall fire ceasefrom its nature to secure him immunity from his folly? If a
man expose himself to the rush of an avalanche, canhe expectthe rolling mass
to suspend itself in mid air for him? If a mariner will go to sea in a vessel
worm-eatenand unseaworthy, will the waves pity the barque? If a man will
act contrary to natural laws, he must suffer for it; and it is just so with moral
laws — certain results follow from sinful courses ofaction. Yield, then, to the
Divine wisdomwhich has rightly ordained the consequencesofsin. Do not
necessitateyour own destruction.
5. Any resistancewhichyou may be able to offer will be carriedon at a very
fearful price. You will have to bear the expenses ofthe war which you
foolishly prolong. Even if you should yield ultimately, you will regretrebellion
as long as you live. Even when they are forgiven, your iniquities will be a
source of danger; for though God heals the wounds, we shall carry the scars to
our graves. And if you should not receive God's saving mercy, these rebellions
are noted againstyou; and when the GreatJudge comes, you shall be made to
feel the weight of His terrible hand.
6. Your total defeatis absolutely certain sooneror later. No man everdid set
himself againstGodand prosper for long. Look at Pharaoh. O sinner, thy fate
may not be to be drowned in the Red Sea, but worse than that — thou will be
shut in forever where hope is shut out.
7. It will be altogetherto thine advantage to be at peace with God. It will be
for thy present happiness, and thy eternalwelfare. Were there no hereafter, it
is profitable to have God for our Friend; but when we think of the eternal
future, the most superficialconsiderationsuffices to convince us of the
necessityofbeing reconciledto God.
II. THE TERMS ON WHICH PEACE MAY BE NEGOTIATED. Wouldst
thou have peace? Thenlearn —
1. The great sine qua non is, that peace be made through an Ambassador
nominated of God — namely, His Son. "Preaching peaceby Jesus Christ."
There will be no peace betweenGodand any man who despises Christ. Reject
that name, and there is no other whereby you can be saved. This Jesus Christ
is God, knowing the mind of God, and able to negotiate with Divine authority.

But He is also man, and therefore fitted to deal graciouslywith man. He is fit
to be a daysman, and arbitrator, since He has sympathy with thee and
equality with God.
2. The great difficulty is put awaywhich might have prevented peace, for the
justice of God which thou hast provokedhas been satisfiedby Jesus Christ.
The sacrifice ofJesus has made recompense for the injury done by human sin.
God asks no price of thee. If thou hadst the wealth of the Indies, the Lord
would despise such a bribe. He asks no suffering from thee. It would be no
satisfactionto Him to see thee suffer, for He delights in happiness. Neither
does He ask thee to achieve merits. Thou couldst not if He should demand it.
God, therefore, graciouslytells thee that He is full of mercy, delighting to
forgive; and all He asks ofthee is to trust unfeignedly in His only-begotten
Son. Then down with thy weapons of rebellion; confess that thou hast erred.
Now, is this hard? Nay, man, look to the Cross, and hate thy sin; for sin nailed
the Well-belovedto the tree.
III. THE CLAIM WHICH OUGHT TO BE URGED WHEREVER THE
GOSPELIS PREACHED. "He is Lord of all." This means —
1. That Jesus Christ, who died on Calvary, is Lord of all mankind. Because
Christ has "powerover all flesh," we preachthe gospelto all flesh. You are
not. ruled so much by the iron sceptre of an absolute God as by the silver
sceptre of the Mediator. "Kiss the Son lest He be angry, and ye perish from
the way, when His wrath is kindled but a little."
2. If Christ be Lord of all, then I may with safetyrely upon Him. Oh, then,
trust Him, for all poweris His. He is exalted on high to give repentance and
remissionof sins.
3. BecauseJesusis Lord, I pray you to yield Him reverence and serve Him. He
is your liege Lord and sovereign. History tells us that the Welsh could not
bear the yoke of an English king, but wanted a native prince; and therefore
their English conqueror brought before them his own son, born in their own
principality, and they acceptedhim as Prince of Wales. Godreigneth over us,
but that we may love His reign He has anointed His own Son our own Elder
Brother, King of kings and Lord of lords.

4. Be it also known that Jesus the Saviour must be receivedas Lord in the
souls of those whom He redeems. You must obey Him, or your trust is
hypocrisy. If we trust a physician we follow his prescriptions;if we trust a
guide we follow his directions;and if we fully rely on Jesus, we obeyHis
gracious commands. The faith which saves is a faith which produces a change
of life, and subdues the soul to obedience to the Lord.
5. I do not put this to you as a matter of choice;I demand of you that you obey
Him, and receive Him as the Christ of God. Do you refuse the summons that I
give you now as His officer tonight? Then take heed what you do, for as the
Lord liveth you shall answerfor this in the greatday of His appearing.
(C. H. Spurgeon.)
Peace throughChrist
J. Spencer.
When the Romans by conquest might have given law to the Grecians at
Corinth, in the solemn time of the Isthmian games, their generalby a herald
unexpectedly proclaimed freedom to all the cities of Greece. The proclamation
at first did so amaze the Grecians that they did not believe it to be true; but
when it was proclaimed the secondtime they gave such a shout that the very
birds flying in the air were astonishedtherewith, and fell dead to the ground.
But if you will have a better story, take that of the Jews, who, whenat first
they heard of Cyrus's proclamation, and that the Lord thereby had turned the
captivity of Sion, they confess that, at the first hearing of it, they were like
men that dreamed; but afterwards, their mouths were filled with laughter,
and their tongues with singing. Now, the peace that the Grecians and the Jews
had was but the peace ofa people, or a nation, and a greatblessing of God,
too; but how much more reasonis there that our affections should be strained
to the highest pitch of joy and thanks, when we hear of the proclamation of
the peace ofconscience — that peace which is not of our bodies, but of our
souls?
(J. Spencer.)

He is Lord of all.
Lord of all
I.BY RIGHT, as the Creator.
II.BY MERIT, as the Redeemer.
III.BY SIFT, as the only-begottenof the Father.
( St. Bernard.)
Lord of all
J. Kennedy, D. D.
I. THE CLAIM HERE MADE.
1. This claim is made by the whole Bible; notably by Paul (Ephesians 1:21), by
Peter(1 Peter 3:21), by John (Revelation1:17, 18; Revelation19:16).
2. Christ is Lord of all, and the telescope has not revealeda star, nor the
microscope anatom, that is not subjectto Him. The spirits of darkness cannot
elude His Lordship, and the spirits of light glory in it. We too are subject to it,
whether we will or no. But Christ wills to connectus with Himself by other
ties than that of His irresistible control. He wants us to choose to be bound to
Him by ties of faith and love, and then we shall delight to follow Him, and find
the most perfectunion with Him.
3. If you rejectthis claim, whom will you serve? Self? You cannotmake a
worse choice.(1)Put the reins in the hands of your senses,and you know
whither they will drive you.(2) You will fare no better, though more
respectably, if you bow your neck to covetousness — the ambition to be
rich.(3) The love of applause and honour is only less injurious; it may inspire
in soldiers heroism, but it substitutes man's judgment for God's law and
conscience.(4)The love of poweris just as bad a master. See whatit made of
Alexander and Napoleon!

II. WHAT YIELDING TO THIS CLAIM WILL DO IN AND FOR YOU.
1. It will bring you to your knees in humble acknowledgmentof your guilt,
and in grateful recognitionof God's love in offering reconciliation. Christ does
not come suing your heart and service as blameless. You are "His own," but
you have not acted as His own. He finds you in a state of rebellion, and the
first word He speaksto you is "Repent." It was by the way of the Cross that
Jesus wentto the throne, and you must go the same way.
2. It will place you under a law the most beneficent and pure; one which will
make your heart and life unselfish. It will not make a man in any sense
effeminate, but will inspire manliness with grace.
3. It will bring you aids and influences without which you will find yourselves
unable to overcome the evil or attain the good. The road is a difficult and
perilous one, and you have neither the wisdom nor the strength to avoid the
dangers or to overcome the hardships. It should be goodnews that Christ
gives both.
III. WHAT HAVE YOU TO OBJECT TO THIS CLAIM?
1. You want to be left alone and not be troubled. Is this manly? Happily for
you, you don't act on this principle elsewhere. Whenyou are in want of a
situation, you searchfor one till you find it. You go to work at the sethour,
and keepat it till it is finished. How, then, canyou suppose that it will be well
with you in the higher concerns ofyour soul, if you fold your arms and
commit yourselves to the care of chance? The ship, if left to itself, will
founder; the soul, how can it escape destructionif left to drift where it may?
2. The rule of Christ is too exacting and too wide. But what would you think of
a law which would make purity, truth, and honestycontingent on
circumstances?Christ demands the whole of your being, that He may bless
body and soul to all eternity, and prohibits all compromise with sin because
sin is everlasting ruin.
(J. Kennedy, D. D.)

Jesus Lord of all
J. W. Burn.
I. WHAT? "Lord."
1. Jehovah, demanding our worship. Jesus claims Divine honours, and His
servants gladly render them.
2. Sovereign, demanding our homage, loyalty to His throne, pride in His
name; zeal, valour, and activity in the extension of His realm.
3. Master, demanding our service. A goodsubject has not only to defend his
sovereign's dominions in war, but to build up their prosperity by persevering
industry. Our work is to grow in grace and to promote that growthin our
fellow Christians.
II. WHAT OF? "All."
1. In the widestsense, ofall creation, from the most colossalworlddown to the
minutest molecule. All matter, and all the laws by which He permits matter to
be influenced, are His, and He does with them according to the pleasure of His
will.
2. In a narrowersense, ofall createdintelligences. He is Lord of angels, who
obey Him willingly; of devils, who obey Him unwillingly; of men, who are
divided into two classes —(1)Those who disobey Him, but whose disobedience
is overruled to serve His purposes.(2)Those who gladly obey Him, and find in
their obedience an exceeding greatreward.
III. BY WHAT RIGHT?
1. An original right, as God. "All souls are mine."
2. A filial right, as Son of God. "Heir of all things." "All poweris given unto
Me."
3. A redemptive right, as Saviour. "Ye are not your own, ye are bought with a
price."
4. A victorious right, as Conqueror.

5. A donative right, by the glad surrender of the will of those constrainedby
His love.
(J. W. Burn.)
COMMENTARIES
Ellicott's Commentary for English Readers
(36) The word which God sent . . .—The structure of the sentence, beginning
with the objectand carriedon though a series ofclauses, is both in the Greek
and English somewhatcomplicated, but it is characteristicallylike that of St.
Peter’s speechin Acts 2:22-24, whether the actual form in which both now
appear is due to the speakeror the reporter. It is possible, though the
constructionis less natural, that “the word which God sent” may look
backwardto the verb “I perceive” and not to the “ye know” of Acts 10:37.
Preaching peace.—Better, as reproducing with the Greek the thought and
language of Isaiah 52:7, preaching glad tidings of peace.
He is Lord of all.—The parenthesis is significant as guarding againstthe
thought which Cornelius might have entertained, that the Jesus of whom he
heard as the Christ was only a Prophet and a Teacher. Peter, stillholding the
truth which had been revealedto him, not by flesh and blood, but by his
Father in heaven (Matthew 16:17), proclaims that He was none other than the
“Lord of all,” of all men, and of all things.
BensonCommentary
Acts 10:36. The word — Message,ordoctrine; which God sent unto the
children of Israel — When he sent his Son into the world; preaching —
Proclaiming by him, and his apostles and evangelists, peace — BetweenGod
and man, whether Jew or Gentile; by — Or through; Jesus Christ: he is Lord
of all — Not of the Jews only, but of the Gentiles also, and under that

characterwill manifest the riches of his mercy unto all that callupon him,
Romans 3:29; Romans 10:12; That word you know — In some degree;you
cannot be entirely ignorant of the facts attestedby it, or of the doctrine built
thereon; both which, however, I shall now more particularly explain and
confirm to you: the facts and doctrine, I mean, published throughout all
Judea, and begun from Galilee — Taking their first rise there; after the
baptism which John preached — Who went before that extraordinary Person
to prepare his way, by calling sinners to repentance and amendment of life,
and admitting the penitent to the baptism of water;how God anointed Jesus
— Particularly at his baptism, thereby inaugurating him into his office; with
the Holy Ghost — With an extraordinary measure of his Holy Spirit; and with
power— It is worthy of our remark, that frequently, when the Holy Ghost is
mentioned, there is added a word particularly adapted to the present
circumstance. So the deacons were to be persons full of the Holy Ghostand
wisdom, Acts 6:3. Barnabas was full of the Holy Ghost and faith, Acts 11:24;
the disciples were filled with joy and with the Holy Ghost, Acts 13:52. And
here, where his mighty works are mentioned, Christ himself is said to be
anointed with the Holy Ghostand with power; for God was with him — He
speaks sparinglyhere of the majesty of Christ, as considering the state of his
hearers.
Matthew Henry's Concise Commentary
10:34-43 Acceptancecannotbe obtained on any other ground than that of the
covenantof mercy, through the atonement of Christ; but wherever true
religion is found, God will acceptit without regarding names or sects. The
fear of God and works ofrighteousness are the substance of true religion, the
effects of specialgrace. Thoughthese are not the cause ofa man's acceptance,
yet they show it; and whatevermay be wanting in knowledge or faith, will in
due time be given by Him who has begun it. They knew in generalthe word,
that is, the gospel, which God sentto the children of Israel. The purport of
this word was, that God by it published the goodtidings of peace by Jesus
Christ. They knew the severalmatters of fact relating to the gospel. They
knew the baptism of repentance which John preached. Let them know that
this Jesus Christ, by whom peace is made betweenGod and man, is Lord of
all; not only as over all, God blessedfor evermore, but as Mediator. All

power, both in heaven and in earth, is put into his hand, and all judgment
committed to him. God will go with those whom he anoints; he will be with
those to whom he has given his Spirit. Peterthen declares Christ's
resurrectionfrom the dead, and the proofs of it. Faith has reference to a
testimony, and the Christian faith is built upon the foundation of the apostles
and prophets, on the testimony given by them. See whatmust be believed
concerning him. That we are all accountable to Christ as our Judge;so every
one must seek his favour, and to have him as our Friend. And if we believe in
him, we shall all be justified by him as our Righteousness. The remissionof
sins lays a foundation for all other favours and blessings, by taking that out of
the waywhich hinders the bestowing of them. If sin be pardoned, all is well,
and shall end wellfor ever.
Barnes'Notes on the Bible
The word - That is, this is the Word, or "the doctrine." Few passagesin the
New Testamenthave perplexed critics more than this. It has been difficult to
ascertainto what the term "word" in the accusative case τὸνλόγονton logon
here refers. Our translation would lead us to suppose that it is synonymous
with what is said in the following verse. But it should be remarkedthat the
term used there, and translated"word," as if it were a repetition of what is
said here, is a different term. It is not λόγον logon, but ῥῆμα rēma - a word, a
thing; not a doctrine. I understand the first term "word" to be an
introduction of the doctrine which Petersetforth, and to be governed by a
preposition understood. The whole passagemay be thus expressed:Peter had
been askedto teachCornelius and his assembledfriends. It was expected, of
course, that he would instruct him in regardto the true doctrines of religion -
the doctrine which had been communicated to the Jews. He commences,
therefore, with a statementrespecting the true doctrine of the Messiah, orthe
way of salvationwhich was now made knownto the Jews. "Inregard to the
Word, or the doctrine which God sent to the children of Israel, proclaiming
peace through Jesus Christ (who is Lord of all), you know already what was
done, or the transactions whichoccurredthroughout all Judea, from Galilee,
where he commencedhis ministry after John had preached, that this was by
Jesus Christ, since God had anointed him," etc. Peter here assumes that
Cornelius had some knowledge ofthe principal events of the life of the

Saviour, though it was obscure and imperfect; and his discourse professes
only to state this more fully and clearly.
Unto the children of Israel - To the Jews. The Messiahwas promisedto them,
and spent his life among them.
Preaching - That is, proclaiming, or announcing. God did this by Jesus Christ.
Peace -This word sometimes refers to the peace or union which was made
betweenJews and Gentiles, by breaking down the wall of division between
them. But it is used here in a wider sense, to denote "peace orreconciliation
with God." He announced the way by which man might be reconciledto God,
and might find peace.
He is Lord of all - That is, Jesus Christ. He is sovereign, orruler of both Jews
and Gentiles, and hence, Petersaw the propriety of preaching the gospelto
one as to the other. See John17:2; Matthew 28:18;Ephesians 1:20-22. The
word "Lord" used here does not necessarilyimply divinity, but only that the
Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler
over all nations. It is true, however, that this is a powerwhich we cannot
conceive to have been delegatedto one that was not divine. Compare Romans
9:5.
Jamieson-Fausset-BrownBible Commentary
36-38. the word … sent unto the children of Israel—forto them (he would
have them distinctly know) the Gospelwas first preached, even as the facts of
it took place on the specialtheaterof the ancient economy.
preaching peace by Jesus Christ—the glorious sum of all Gospeltruth (1Co
1:20-22).
he is Lord of all—exaltedto embrace under the canopy of His peace, Jew and
Gentile alike, whom the blood of His Cross had cementedinto one reconciled
and acceptedfamily of God (Eph 2:13-18).
Matthew Poole's Commentary

The word; the word of reconciliationbetweenGod and man, not only between
God and the Jews, but betweenhim and the Gentiles also, he had
sent unto Israelby his prophets formerly. God is said to create peace to him
that is afar off, the Gentile, as well as to him that is near, the Jew, Isaiah
57:19;and that salvationwas not limited to the Jews only, Psalm72:7,8 Isa
49:6, might be known unto them by the examples of Melchizedck, Job, and
Naaman, who did no ways belong unto them; but this was now more manifest:
God preaching this peace betweenhimself and all nations indifferently:
1. By Christ in his own person preaching this, Matthew 8:11, and telling them
that by his death he would draw all men unto him, John 12:32.
2. This peace is preachedto be had by Christ, or only through Christ, by the
angels themselves, Luke 2:14. And:
3. By all the apostles and ministers of the gospel. Speaking to the Gentiles, St.
Paul says, Ye who were afar off are made nigh by the blood of Christ,
Ephesians 2:13; and it was their constant doctrine, that there was no name
under heaven by which men could be saved, but the name of Christ, Acts
4:12; and that it was all one whether they were Greeks orJews, &c.,but
Christ is all, and in all, Colossians 3:11:so that in this doctrine there is an
exactharmony betweenthe Old and New Testaments,the prophets and the
apostles.
He is Lord of all; Christ is Lord, not of the Jews, orone people, only; but of
the Gentiles, all nations, also, as Matthew 28:19,20 Ro 3:29.
Gill's Exposition of the Entire Bible

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 pleasedGod, 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 calledthe 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, becausethereinis the
righteousness ofChrist 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 itpublishes peace and reconciliationby Christ, as is
hereaftersignified: this word Godis saidto 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 sentwith it by Christ; who ordained them, and sent
them forth to preach it in the severalcities 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 sentto the children of Israeland to them only at first; the
apostles were forbidden going in the wayof the Gentiles, or entering into any
of the cities of the Samaritans;and though their commissionwas now
enlarged, and they might go to the Gentiles, as yet they had not done it, only
published the Gospelto 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 calledfrom it,
the Gospelofpeace, 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 soughtafter, and to a goodman 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 Gospelcalls 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 enteredinto, betweenthe Fatherand the Son; Christ was provided,
promised, and prophesied of, as the peace maker;he came into the world for
this purpose; the chastisementofour 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 goodnews, and glad tidings indeed: and these
doctrines of peace with God by the blood of Christ, and reconciliationfor 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, andparticularly of God's electamong
them both; and therefore he will have the Gospelpreachedto one, as to
another; Ephesians 2:17.
Geneva Study Bible
The {p} word which God sent unto the children of Israel, preaching peace by
Jesus Christ: (he is Lord of all:)
(p) God showedthe Israelites that whoeverlives godly is acceptable to God, no
matter what nation he comes from, for he preachedpeace to men through
Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Acts 10:36-38. The correctconstructionis, that we take the three accusatives:
τὸν λόγον, Acts 10:36, τὸ γενόμ. ῥῆμα, Acts 10:37, and Ἰησοῦντὸν ἀπὸ Ναζαρ.,
Acts 10:38, as dependent on ὑμεῖς οἴδατε, Acts 10:37, and treat οὗτός ἐστι
πάντων κύριος as a parenthesis. Peter, namely, in the τὸν λόγον alreadyhas
the ὑμεῖς οἴδατε in view; but he interrupts himself by the insertion οὗτός …
κύριος, and now resumes the thought begun in Acts 10:36, in order to carry it
out more amply, and that in such a way that he now puts ὑμεῖς οἴδατε first,
and then attaches the continuation in its extended and amplified form by
Ἰησοῦν τὸν ἀπὸ Ναζ. by wayof apposition. The message, whichHe (God, Acts
10:35)sent to the Israelites (comp. Acts 13:26), when He made known
salvationthrough Jesus Christ (He is Lord of all!)—ye know the word, which
went forth through all Judaea, having begun from Galilee after the baptism
which John preached
Jesus ofNazareth (ye know), how God anointed Him (consecrated Him to be
the MessianicKing, see on Acts 4:27) with the Holy Spirit and with power,
who went about doing goodand healing, etc. This view is quite in keeping with
the hurriedly aggregatedand inartistic mode of expressionof Peter,
particularly at this urgent moment of extraordinary and profound emotion.
Comp. on Ephesians 2:1; Winer, p. 525 [E. T. 706]. The most plausible
objectionto this construction is that of Bengel(comp. de Wette): “Noverant
auditores historiam, de qua mox, non item rationes interiors, de quibus hoc
versu.” But the contents of the λόγος is, in fact, statedby εἰρήνην διὰ Ἰ. Χ. so
generallyand, without its rationes interiors, so purely historically, that in that
generalshape it could not be anything strange to hearers, to whom that was
known, which is said in Acts 10:37-38. Erasmus, Er. Schmid, Homberg, Wolf,
Heumann, Beck (Obss. crit. exeg., I. p. 13), Heinrichs, Kuinoel make the
connectionalmostas we have given it; but they attach ὑμεῖς οἴδατε to τὸν
λόγον, and take to τὸ γενόμενονῥῆμα as apposition to τὸν λόγον,—by which,
however, οὗτός ἐστι πάντων κύριος makes its weight, in keeping with the

connection, far less sensibly felt than according to our view, under which it by
the very fact of its high significance as anelement breaks off the construction.
Others refer τὸν λόγονὃν κ.τ.λ. to what precedes, in which case, however, it
cannot be takeneither as for ὃν λόγον(Beza, Grotius; comp. Bengeland
others), or with Olshausen, afterCalvin and others, for κατὰ τὸνλόγον ὃν
κ.τ.λ.;but would have, with de Wette (comp. Baumgartenand Lange), to be
made dependent on καταλαμβ., orto be regardedas an appositionaladdition
(Buttm. neut. Gr. p. 134 [E. T. 153]), and consequentlywould be epexegetical
of ὅτι οὐκ ἔστι … δεκτὸς αὐτῷ ἐστι. In this case εἰρήνη would have to be
understood of peace betweenJews andGentiles. But even apart from this
inadmissible explanation of εἰρήνην (see below), the λόγος of Acts 10:36, so far
as it proclaims this peace, is something very different from the doctrine
indicated in Acts 10:35, in which there is expressedonly the universally
requisite first step towards Christianity. Moreover, Petercouldnot yet at this
time say that God had causedthat peace to be proclaimed through Christ (for
this he required a further development starting from his present experience),
for which a reference to Acts 1:8 and to the universalism of Luke’s Gospelby
no means suffices. Pfeifferin the Stud. u. Krit. 1850, p. 401 ff., likewise
attaching it to what precedes, explains thus: he is in so far acceptable to him,
as he has the destination of receiving the messageofsalvationin Christ; so
that thus εὐαγγελιζ. would be passive (Luke 7:22; Hebrews 4:2; Hebrews 4:6),
and τὸν λόγον, as also εἰρήνην, would be the object to it. But this is
linguistically incorrect, inasmuch as it would require at leastthe infinitive
instead of εὐαγγελιζόμενος;and besides, εὐαγγελίζομαί τι, there is something
proclaimed to me, is foreign to the N. T. usage. Weiss, Petr. Lehrbegr. p. 151
f., gives the meaning: “Every one who fears God and does right, by him the
gospelmay be accepted;” so that τὸν λόγονwould stand by attraction for ὁ
λόγος, which is impossible (in 1 Peter2:7 it is otherwise). According to Ewald,
p. 248, τὸνλόγον κ.τ.λ. is intended to be nothing but an explanation to
δικαιοσύνην. A view which is the more harsh, the further τ. λόγονstands
removed from δικαιοσ., the less τὸν λόγον ὃν κ.τ.λ. coincides as regards the
notion of it with δικαιοσ., andthe more the expressionἐργάζεσθαι λόγονis
foreign to the N. T.

εἰρήνην is explained by many (including Heinrichs, Seyler, de Wette)of peace
betweenJews and Gentiles (Ephesians 2:17), but very arbitrarily, since no
more precise definition is annexed, although the Jews are just named as the
receivers ofthe gospel. Noris there in what follows any mention of that peace.
Hence it is to be generally takenas = ‫לָׁש‬ ‫ֹו‬‫,ם‬ salvation, and the whole Messianic
salvationis meant, which God has made knownthrough Christ to the children
of Israel; not specially peace with God (Romans 5:1, Calovius, and others),
which yet is the basis of salvation. Comp. on Romans 10:15.
διὰ Ἰ. Χ. belongs to εὐαγγ., not to εἰρήνην (Bengeland others); for εὐαγγ. εἰρ.
διὰ Ἰ. Χ. contains the more precise explanation of the τὸν λόγ. ὃν ἀπέστ.,
consequentlymust also designate Jesusas the sent of God, through whom the
λόγος is brought.
πάντων] not neuter (Luther and others), but masculine. Christ is Lord of all,
of Jews and Gentiles, like God Himself (Romans 3:29; Romans 10:12), whose
σύνθρονος He is; comp. Romans 10:12; Romans 14:9; Ephesians 4:5 f. The
aim of this emphatically added remark is to make the universal destination of
the word primarily sent to the Jews to be felt by the Gentile hearers, who were
not to regardthemselves as excluded by ὃν ἀπέστ. τοῖς υἱοῖς Ἰσρ. Comp. Acts
10:43.
ῥῆμα]word, not the things (de Wette and older expositors), which it does not
mean even in Acts 5:32; Luke 2:15. Comp. on Matthew 4:4. It resumes the
preceding τὸνλόγον. On γενόμ., comp. Luke 3:2. Concerning the order of the
words (instead of τὸ καθʼ ὁλ. τ. Ἰουδ. γενόμ. ῥῆμα), see Kühner, ad Xen.
Anab. iv. 2. 18.

In Acts 10:38 the discourse now passes from the word, the announcement of
which to the Jews was knownto the hearers, to the announcer, of whose
Messianic working theywould likewise have knowledge.
ὡς ἔχρισεν αὐτόν]renders prominent the specialdivine Messianic elementin
the generalἸησοῦντὸν ἀπὸ Ναζ. (οἴδατε[259]). Comp. Luke 24:20. As to the
idea of this ΧΡΊΕΙΝ, see onActs 4:27.
Ὃς ΔΙῆΛΘΕΝ]him (ΑὐΤΌΝ), who (after receiving this anointing) went
through (Galilee and Judaea, Acts 10:37)doing good, and in particular
healing, etc.
In the compound verb καταδυναστ. is implied hostile domination, Jam 2:6;
Wis 2:10; Wis 15:14;Sir 48:12;Xen. Symp. ii. 8; Strabo, vi. p. 270;Joseph.
Antt. xii. 2. 3; Plut. de Is. et Osir. 41: καταδυναστεῦονἢ καταβιαζόμενον.
Comp. ΚΑΤΑΔΟΥΛΟῦΝ.
ΜΕΤʼΑὐΤΟῦ is not spokenaccording to a “lowerview” (de Wette), against
which, see on Acts 2:36; but the metaphysical relation of Christ to the Father
is not excluded by this generalexpression(comp. John 16:32), although in this
circle of hearers it did not yet demand a specific prominence. Comp. Bengel:
“parcius loquitur pro auditorum captu de majestate Christi.”
[259]On πν. ἁγίῳ κ. δυνάμει, Bengelcorrectlyremarks:“Spiritus sancti
mentio saepe ita fit, ut addatur mentio ejus speciatim, quod convenit cum re
praesenti.” Comp.
Expositor's Greek Testament

Acts 10:36. For readings see criticalnotes;translate: “the word he sent unto”
R.V., cf. Psalm 107:20.—λόγον, cf. for use of the word as a divine message
Acts 4:31, Acts 8:14; Acts 8:25, Acts 13:26, Acts 14:3, Acts 16:32; here it may
mean the Gospelmessagesentto Israelas distinct from the τὸ ῥῆμα, i.e., the
previous teaching of John the Baptist (see Rendall); but R.V. like A.V. regards
ῥῆμα and Ἰ. τὸν ἀπὸ Ν. as in apposition to λόγον, but Rendall and Weiss place
a full stop after Κύριος, and begin a new sentence with ὑμεῖς.—εὐαγγελ.
εἰρήνην with the accusative as signifying the contents of the glad tidings, cf.
Acts 5:42.—οὗτός ἐστι πάντων Κ.: the parenthetical turn given to the words
seemto express the wayin which the speakerwouldguard againstthe thought
that Jesus ofNazareth was simply on a level with those who were spokenof as
ἀπόστολοι, as the ἀπέστειλε might perhaps suggestto his hearers (see
Nösgen). The words are simply the natural expressionof the divine power and
authority already assignedby St. Peterto our Lord, cf. Acts 2:33; Acts 2:36
(cf. Romans 10:12); on their explanation by St. Athanasius and their place in
the Arian controversy, see FourDiscoursesagainstthe Arians, iv., 30, E.T.
(Schaff and Wace edition). On Blass’s “brilliant suggestion”to omit Κ., see
Blass, in loco (he seems to think that κοινός is possible), and Page, Classical
Review, p. 317, July, 1897.
Cambridge Bible for Schools andColleges
36. The word which God sent unto the children of Israel, preaching peace by
Jesus Christ (he is Lord of all)] The construction and meaning of this and the
two following verses are somewhatinvolved. The relative “which” is left out of
this verse by the oldestMSS., and “God” is not representedin the Greek. So
that the literal translation would be, “He (i.e. God, mentioned in the previous
verse)sent the word unto the children of Israel, preaching the gospelof peace
by Jesus Christ (he is Lord of all). The “word” in this verse is the messageof
the Messiahproclaimedby angels (Luke 2:14) as a message ofgladtidings,
and of peace on earth, through the birth of a Saviour which is Christ the
Lord. This was first preached unto Israelas God’s chosenpeople, but now
God is the giver of remissionof sins to every one that believeth on Him (see
Acts 10:43). The messageofpeace now was not only to be betweenGod and
the chosenrace, but betweenGod and the Jew and Gentile alike.

Bengel's Gnomen
Acts 10:36. Τὸν λόγονὃν ἀπέστειλε) A Hebraism, in accordance withwhich it
is equivalent to ‫,תא‬ this is, as in Haggai2:5 [“According to (understood) the
word that I covenantedwith you”], τὸν λόγον, ὃν διεθέμην ὑμῖν. Ed. Basilor
Aldin. Ludovicus de Dieu adds the passages, Zechariah7:7; Zechariah 8:17; 2
Kings 9:25. Others, however, formerly wrote in Acts τὸν λόγονἀπέστειλε
(with which comp. Psalm 107:20, LXX., ἀπέστειλε τὸν λόγοναὐτοῦ), so that
τοῦτονshould be understood[64]). Comp. Matthew 19:22 (ΤῸΝ ΛΌΓΟΝ, sub.
ΤΟῦΤΟΝ);John 7:40, etc. At all events, Peterseems to have had in his mind
that expressionof Isaiah, ch. Acts 9:8, ‫רבד‬ ‫,חלש‬ “The Lord senta word,” and
to have referred it to what goes before in that passage, concerning the Prince
of Peace andHis government; so as to say, “That goodthing which has been
vouchsafedto Israel through the Messiah, that same I sayis yours.” However,
I understand both passagesas to the word of doctrine. Comp. Acts 13:26. It is
not to be construed, ΤῸΝ ΛΌΓΟΝ ΟἼΔΑΤΕ (Acts 10:37). These new hearers
knew the history, concerning which presently he speaks:they did not as yet
know also its inner bearings and principles (rationes), concerning which he
treats in this verse.—ἈΠΈΣΤΕΙΛΕ, sent)God. The ellipsis confirms the
connectionof this verse with Acts 10:34, out of which it is to be filled up.
MoreoverGodsent, when His Son came:and “preachedthe Gospelof peace,”
speaking through Him.—εὐαγγελιζόμενος εἰρήνην, preaching the Gospelof
peace)peace betweenGodand men, betweenJews and Gentiles:Isaiah 57:19,
“Peaceto him that is far off, and to him that is near, saith the Lord.”
Ephesians 2:17.—ΔΙᾺ, by) Construe with peace:as appears from the fact that
he forthwith calls Christ Lord of all, even of the Gentiles. Comp Acts 10:42-
43. The one Lord comprehends all in peace.—πάντων, ofall) Masculine.
Christ is Lord of all: and God, in Christ, is Godof all: Acts 10:34; Ephesians
4:5-6.
[64] The Vers. Germ. agrees with this: although the margin of both Greek
Editions has pronounced the omission of the word ὃν as less established.—E.
B.

The ὃν is read by CDEe and Loth Syr. Versions: and so Tisch. AB (and,
according to Lachm., but erroneously, C) Vulg. Memph. Theb. omit ὃν: and
so Lachm.—E. and T.
Pulpit Commentary
Verse 36. - He for God, A.V.; preaching goodtidings of peace for preaching
peace, A.V.
PRECEPTAUSTIN RESOURCES
Acts 10:36 "The word which He sent to the sons of Israel, preaching peace
through Jesus Christ (He is Lord of all)--
KJV Acts 10:36 The word which Godsent unto the children of Israel,
preaching peace by Jesus Christ: (he is Lord of all:)
The word Acts 2:38,39;3:25,26;11:19;13:46; Mt 10:6; Luke 24:47
preaching peace through Jesus Christ Ps 72:1-3,7;85:9,10;Isaiah 9:6; 32:15-
17; 55:12;57:19;Luke 2:10-14;2 Cor5:18-21;Eph 2:13-18;Col 1:20; Heb
7:2,3; 13:20
He is Lord of all Acts 2:36; 5:31; Ps 2:6-8; 24:7-10;45:6,11;110:1,2;Isa 7:14;
45:21-25;Jer 23:5,6;Da 7:13,14;Hos 1:7; Mic 5:2; Mal 3:1; Mt 11:27; 22:44-
46; Mt 28:18; Jn 3:35,36;5:23-29;Ro 10:11-13;14:9; 1 Cor 15:27,47;Eph
1:20-23;4:5-12; Php 2:11; Col1:15-18;Heb 1:2,6-12;1 Pe 3:22; Rev 1:5,18;
17:14;19:16
Acts 10 Resources - Multiple Sermons and Commentaries

THE GOSPELTO THE JEW
AND TO ALL THE WORLD
It is notable that Peter's messageto the Gentiles is very similar to the message
to the Jews (excepthe does not mention the OT prophecies (e.g., Acts 2:16-21,
25-31, 34-35+, etc)which would not have been as relevant to the Gentiles who
had no knowledge ofthe OT.
Ray Stedman writes that Peterimmediately "moves to the coming of Christ,
to the incarnation, to the fact that Jesus, who, he emphasizes, is the Lord of
all, came to us, nevertheless, as a man. Notice how Peterputs it in human
terms. Jesus came as a man through whom God workedin love and power. He
did not come primarily to display his deity, to show us how God behaves;he
came to show us how man behaves as God intended him to be -- indwelt by
God. (ED: DO NOT READ OVER THIS TOO QUICKLY! JESUS'COMING
AS A MAN GAVE FALLEN MEN AN EXAMPLE BY WHICH WE COULD
LIVE A FRUITFUL, GOD GLORIFYING LIFE, ONE THAT IS ONLY
POSSIBLE AS WE, LIKE JESUS DID, LEARN TO DAILY,
CONTINUALLY RELY ON THE SUPERNATURALENABLEMENT OF
THE SPIRIT WHO GIVES US NOT ONLY THE DESIRE TO LIVE LIKE
JESUS BUT THE POWER TO LIVE LIKE JESUS. ARE YOU FINDING
THE CHRISTIAN LIFE IS DIFFICULT TO LIVE? PERHAPS YOU ARE
TRYING TO LIVE IT WHOLLY RELYING ON YOUR STRENGTH!
WHICH WE ARE NEVER TOLD TO "LET GO, LET GOD," WE ARE
INSTRUCTEDTO SO TO SPEAK "LET GOD AND LET'S GO!" HIS
PROVISION. OUR RESPONSIBILITY. THIS IS THE TRULY BALANCED
CHRISTIAN LIFE THAT STEDMAN SUMMARIZES HERE FOR US) That
is what it takes to be a man. You will never be a human being as God intended
you to be until you are indwelt by God (ED: AND LEARN TO RELY ON
THE INDWELLING SPIRIT). That is the essentialingredient of humanity
that makes man, man. Jesus came to demonstrate that fact. He is God,
reaching out to man in man's weakness, failure, and sinfulness to restore him
and to re-inhabit man who had lost the Spirit of God. Notice also that Peter
preaches the Lordship of Jesus. He does not call him the Savior; he calls him

the Lord. It is as Lord that Jesus is to be receivedinto the heart; then he
becomes Savior. (Acts 10:23-11:18 Life For All)
The word which He sent to the sons of Israel - Word is preceded by the
definitive article, so it "THE" specific word. In contextthe word refers to the
goodnews, the Gospelof salvation in Christ. Indeed the word came to the Jew
first, but the light is beginning to dawn in Peter's Jewishmind that this word
was to the Jew but not only for the Jew. As Paul would later write "I am not
ashamedof the Gospel, for it is the powerof God for salvationto everyone
who believes, to the Jew first and also to the Greek." (Ro 1:16+). And do not
miss the factthat God took the initiative in sending the gospel. He did not
send to Israel first (or to any ethnic group for that matter) because they were
good, but because He is merciful and as Peterwrites "The Lord is not slow
about His promise, as some count slowness,but is patient towardyou, not
wishing for any to perish but for all to come to repentance." (2 Pe 3:9) Paul
adds that God "desires allmen to be savedand to come to the knowledge of
the truth." (1 Ti 2:4)
Word (3056)(logos)from légō = to speak with words; English = logic, logical)
means something said and describes a communication whereby the mind finds
expressionin words. Although Lógos is most often translated word which
Websterdefines as "something that is said, a statement, an utterance", the
Greek understanding of lógos is somewhatmore complex. See discussionof
"The Logos" (Jesus Christ)in John 1:14-Commentary
Luke has already recordedthat the word was first given to the Jew...
Petersaid to them (JEWS FOR ALL LANDS THEY HAD BEEN
DISPERSED GATHEREDIN JERUSALEM FOR PENTECOST),“Repent,
and eachof you be baptized in the name of Jesus Christ for the forgiveness of
your sins; and you will receive the gift of the Holy Spirit. For the promise is
for you (ISRAEL) and your children and for all who are far off, as many as
the Lord our God will call to Himself.” (Acts 2:38,39+)
Comment - Note the phrase "and for all who are far off, as many as the Lord
our God will call to Himself" which would indicate that Peterunder the
inspiration of the Holy Spirit had some understanding that Gospelfor not just

for the Jews but also for the Gentiles. This "germ thought" comes to full
bloom here in Acts 10!In making this statement in Jerusalemat Pentecostat
the birth of the Church (estimated to be as at least5 years earlier and possibly
longer- see ESV Timeline), Peterlikely understood that any prospective
Gentile converts had to come to Christ through the narrow door of Judaism.
In Acts 10 God flings the Gospeldoor wide open and throws out His welcome
mat to all mankind, all sons of Adam (Ro 5:12+), all those dead in their
trespassesandsins (Eph 2:1+). Hallelujah!
“It is you who are the sons of the prophets and of the covenantwhich God
made with your fathers, saying to Abraham, ‘AND IN YOUR SEED ALL
THE FAMILIES OF THE EARTH SHALL BE BLESSED.’Foryou
(ISRAEL) first, God raised up His Servant and sent Him to bless you by
turning every one of you from your wickedways.” (Acts 3:25,26+)
Comment - Again notice the phrase "all the families of the earth shall be
blessed," indicating that Peterhad some understanding of the non-exclusivity
of the glorious Gospel!
Preaching (the gospelof) peace through Jesus Christ - The peace men have
needed since the Garden of Eden is not peace with one another (of course that
is greatly neededin America today!) but peace with God. This peace is
available only in "the Prince of peace" (Isaiah9:6+) for in Him
"Lovingkindness and truth have met together. Righteousnessand peace have
kissedeachother." (Ps 85:10)
In the announcement of Jesus'birth, the Gloria in Excelsis Deo,the angels
declared"Glory to God in the highest, And on earth peace among men with
whom He is pleased." (Lk 2:14+)This is not saying peace onthe earth among
all men, but describes God's peace to men, a peace only attained by men who
place their faith in Christ, as Paul writes "having been justified by faith, we
have peace with God through our Lord Jesus Christ." (Ro 5:1+) Know God,
know peace. No God, no peace!The KJV gives the wrong impression here (Lk
2:14KJV). The angels did not say, “on earth peace, goodwill towardmen.”
What they actually said was, “peaceto men of goodwill,” or “peace among

men with whom He is pleased.” The ESV Study note adds this peace refers to
"The peace of salvationthat God gives through his Son."
Preaching (the gospel, goodnews)(2097)(euaggelizo/euangelizo from eu =
good, well + aggéllo = proclaim, tell; English= evangelize)means to announce
goodnews concerning something. Euaggelizo was oftenused in the Septuagint
for preaching a glad or joyful message(cf. 1Sam. 31:9; 2 Sa 1:20; 4:10).
Euaggelizo/euangelizo in its original sense couldbe used to refer to a
declarationof any kind of goodnews, but in the NT it (with 2 exceptions)
refers especiallyto the gladtidings of the coming kingdom of God and of
salvationobtained through Jesus Christ's death, burial and resurrection.
Mostof NT uses of euaggelizo are translated"preach" or "preachthe
gospel," whicheverfits more smoothly into the context.
Preaching peace implies there is hostility betweenfallen men and the Holy
God. Paul writes "Goddemonstrates His own love toward us, in that while we
were yet sinners, Christ died for us. 9 Much more then, having now been
justified by His blood, we shall be savedfrom the wrath of God through Him.
10 For if while we were enemies we were reconciledto God through the death
of His Son, much more, having been reconciled, we shall be savedby His life."
(Ro 5:8-10)
Robertsonsays preaching peace is more literally "Gospelizing peace through
Jesus Christ. There is no other way to have realpeace betweenindividuals
and God, betweenraces and nations, than by Jesus Christ. Almost this very
language occurs in Eph 2:17 where Paul states that Jesus on the cross
"preached(gospelized= euaggelizo/euangelizo)peace to you who are afaroff
and peace to you who are near." Peter here sees whatPaulwill see later with
greatclearness.
Kistemakeron preached peace - Jesus proclaimedthe biblical conceptof
peace, whichis not merely an absence ofhostility. Peace is a comprehensive
conceptthat refers to the restorationof man’s relationship with God (see Isa.
52:7; Rom. 5:1). Peace is evident when man enters the presence ofGod and
receives his favor and grace. Peacemeans that God blesses man, shields him
from danger and harm, and makes him whole again. (BakerNTC).

Paul describedthis peace explaining " that God was in Christ reconciling the
world to Himself, not counting their trespassesagainstthem, and He has
committed to us the word of reconciliation," (2 Cor 5:19) and that "Through
Him to reconcile all things to Himself, having made peace through the blood
of His cross;through Him, I say, whether things on earth or things in
heaven." (Col. 1:20)
Bock:This is the conceptof shalom from the OT (Pss. 29:11;72:7; 85:8-10;
Prov. 3:17; Isa. 48:18; 54:10;Ezek. 34:25-29), a well-being of relationship
betweenthe personand God, which now seems to express itself in peace
betweenpeople as well (Eph. 2:11-22). The idea of preaching peace recalls OT
ideas (Isa. 52:7; Nah. 1:15).
Piper: We have peace with God only when his angerat us because ofour sins
is put away, and replaced by peace.
Peace (1515)(eirene from verb eiro = to join or bind togetherthat which has
been separated)literally pictures the binding or joining togetheragainof that
which had been separatedor divided and thus setting at one again.
Luke's uses of eirene -
Lk. 1:79 (Jesus' visited earth "To guide our feet into the way of peace.”);Lk.
2:14; Lk. 2:29; Lk. 7:50; Lk. 8:48; Lk. 10:5; Lk. 10:6; Lk. 11:21;Lk. 12:51;
Lk. 14:32; Lk. 19:38;Lk. 19:42; Lk. 24:36; Acts 7:26; Acts 9:31; Acts 10:36;
Acts 12:20;Acts 15:33; Acts 16:36; Acts 24:2
Paul Apple - No Peaceif Jesus is not Lord – the flesh wages waragainstthe
Spirit; the kingdom of God is at enmity with the kingdom of Satan; you
cannot be a friend of the world and a friend of God – you must be submitted
to the Lordship of Jesus Christ to experience the precious peace He came to
offer
He is Lord of all - Here is the phrase that shows the sun of the Son has shined
in Peter's heart who now sees Jesus as Lord of all! This emphasizes both
Jesus’deity, since the Lord is God, and His absolute authority. It also alludes
to the universal scope of salvationblessings available in Him. Peterlater
emphasizes Jesus'authority declaring that Jesus "has beenappointed by God

as Judge of the living and the dead." (Acts 10:42). Of all opens the door of
salvationnot only to those who are near (Jews)but to those who are far off
(Gentiles). Now we know that “allthe people” (Lk 2:10) includes the Gentiles.
God had declaredthis truth even in the Old Testament...
Creating the praise of the lips. Peace, peaceto him who is far and to him who
is near,” Says the LORD, “and I will heal him.” (Isaiah 57:19)
In Romans 10:12+ Paul writes
"For(term of explanation - explaining "“WHOEVER BELIEVES IN HIM
WILL NOT BE DISAPPOINTED.”Ro 10:11)there is no distinction between
Jew and Greek;for the same Lord is Lord of all, abounding in riches for all
who call on Him;
Robertsonon He is Lord of all - A triumphant parenthesis that Peterthrows
in as the reasonfor his new truth. Jesus Christ is Lord of all, both Jews and
Gentiles.
Larkin - When the shattering goodnews “Jesus Christis Lord of all people” is
heard and heeded, the church is liberated from its cultural parochialism, set
free to witness “acrossthe tracks” and acrossthe world. (Ibid)
Swindoll - The title “Lord of all” (Acts 10:36) was significantto everyone in
the room, but for different reasons. Romans sometimesconferreddeity upon
their emperors, whom they saw as rulers of the world even beyond their
borders. Paganworshipers usedthe title in reference to their mythical gods.
And Petergained a new appreciationfor the title “Lord of all”—not just the
Lord of the Jews—as a result of his recent experience. (Ibid)
Guzik - This is a powerful phrase, showing the deity of Jesus. Petercould
never say this if Jesus were not (and is not) God. (Acts 10 Commentary)
Lord (master, owner)(2962)(kurios fromkuros = might or power, relatedto
kuroo = to give authority) primarily means the possessor, owner, master, the
supreme one, one who is sovereign(used this wayof Romanemperors - Acts
25:26)and possessesabsolute authority, absolute ownershipand uncontested
power. Kurios is used of the one to whom a person or thing belonged, over

which he has the powerof deciding, the one who is the master or disposer of a
thing (Mk 7:28)
There is much argument in recentyears about whether to believe in Jesus is to
believe that He is not only Saviorbut Lord. This seems a bit ridiculous given
the first words of Peterin his proclamation of the Gospel"Therefore letall
the house of Israelknow for certain that God has made Him both Lord and
Christ–this Jesus whom you crucified.” (Acts 2:36). In a word, Jesus is Lord
and to believe in Him is to receive Him as your Lord. For more on this topic
see What is lordship salvation?
How lovely on the mountains
Are the feet of him who brings goodnews,
Who announces peace
And brings good news of happiness,
Who announces salvation,
(Isaiah 52:7)
Grace Church Roanoke, Virginia
Dr. Jack L. Arnold Lesson#26
ACTS
He Is Lord of All Acts
l0:23b-48

Today we expound a sectionof Scripture which tells of the first conversionof
Gentiles as a group to Christ. What happened in Acts chapter ten is
sometimes referred to as the Gentile Pentecostsince the exactthings happened
to these Gentiles when they believed in Christ and were made part of the
Church as when the Jews in Acts chapter two believed in Christ and were
made part of the Church.
Acts 10:23-48 is a very exciting portion of Scripture and gives us the
wonderful accountof how a sovereignGodwas working all things after the
counselof His own will to open the door of the gospelto Gentiles. Remember
it had been at leasteight years since the Apostles and the first Christians were
given the GreatCommissionto go into all the world and preachthe gospelto
every creature. Eight years after our Lord told His disciples that they were to
be witnesses to the remotest parts of the earth, the Lord set up circumstances
for Cornelius, a devout and benevolent Gentile, to come into contactwith
Peterso Peter could give Cornelius and his household and friends the gospel.
God, in His sovereigndrawing, was preparing the heart of Cornelius to
receive the message ofsalvationin Christ. Cornelius, while a devout man, a
goodman, a sincere man, a God-fearing man, a family man, a witnessing man,
a religious man and a praying man, was not a savedman. He was not a
Christian man. “ . . . and he shall speak words to you by which you will be
saved, you and all your household” (Acts 11:14). Cornelius was a seeking man
and he was desperatelysearching for the truth of salvationand a vital
relationship with God but he had not found it. God gave Cornelius a vision
and told him to go and find Simon Peterwho would give him a message.
While God was preparing Cornelius's heart for the receptionof the gospel, He
was also preparing Peter's heart so he would faithfully communicate the
gospelto this Gentile. Godhad to remove the prejudices in Peter's heart
towards Gentiles before he could give Cornelius the messageofsalvationin
Christ. Therefore, Godgave Petera vision of a sheetlet down from heaven

with various kinds of cleanand unclean animals, birds and reptiles in it, and
told him that all were cleanand he was to kill and eatthem. This was God's
way of showing Peterthat Gentiles were no longerunclean. The messageof
Christ was for both Jews and Gentiles. Cornelius sentfor Peterby three
messengersand Peterconsentedto go to Caesarea to meet with Cornelius.
CHRIST IS LORD OVER CIRCUMSTANCES (Acts 10:23b-33)
The Situation When PeterArrived (10:23b-27)
“And on the next day he arose and went awaywith then, and some of the
brethren from Joppa accompaniedhim. And on the following day he entered
Caesarea. Now Cornelius was waiting for them, and had calledtogetherhis
relatives and close friends. And when it came about that Peter entered,
Cornelius met him, and fell at his feetand worshiped him. But Peterraised
him up, saying, ‘Stand up; I too am just a man.’ And as he talked with him,
he entered, and found many people assembled.” -- In this incident between
Peterand Cornelius, we clearlysee how the Lord is in controlof the
circumstances and is bringing these two men togetherfor an eternal
transaction. We cannot miss the sovereign, providential hand of God in this
historic meeting of a convertedJew filled with prejudice and a seeking,
searching Gentile. When Peterleft Joppa for Caesarea, he took six Jewish
Christians with him. Surely Peterwisely took these JewishChristians with
him so they could be witnessesto the events that were to take place and give
an accurate report to the Christian headquarters in Jerusalem.
Cornelius was an activistfor he gatheredhis family and friends togetherto
receive Peterwho would give them a message. There must have been a great
deal of excitement in this Gentile household. This situation was a glorified
evangelistic home Bible class. Whatdid Cornelius do? He opened his home,

he gathered togetherhis relatives and friends; he probably had some
refreshments, and he invited Peterto be the teacherand present the gospel.
Evangelistic home Bible classesare still one of the best means for reaching
people for Christ.
Cornelius, still retaining some of his paganways, when he saw Peter, fell at his
feet and worshiped him. Perhaps Cornelius was so hungry to find God that he
was willing to worship a Jew if that was what it took. Even though Cornelius
was wrong, it took a lot of humility for a proud Romanto fall before a Jew.
Then Petersaid, “Stand up; I too am just a man.” Peterwas probably
embarrassedfor he knew men should only bow to and worship Christ who is
God come in the flesh. Peterwould not acceptany kind of worship or acclaim
for he was only Christ's instrument. RomanCatholics, who hold that Peter
was the first Pope and all popes since him are successorsfrom Peter, could
take lessons from this incident. Peterrefused to accepthomage from
Cornelius and would not allow him to give it. Notice Peterdid not ask
Cornelius to kiss his foot or his ring. Praise Godfor Peterwho said, “Stand
up; I too am just a man.” This teaches that all men are fallible, even popes. It
says that Peterentered Cornelius's home. What a stepof faith that was! It
was the first time Peterhad been in a Gentile house. He still was probably a
little baffled about God's command to meet with Cornelius.
The Explanation of Peter’s Vision (10:28)
“And he saidto them, ‘You yourselves know how unlawful it is for a man who
is a Jew to associate witha foreigner or to visit him; and yet God has shown
me that I should not callany man unholy or unclean.’” -- Peter probably
gave a long description of his vision of the sheetwith cleanand unclean
animals and how he was told to kill and eat them. However, Dr. Luke, led by
the Holy Spirit, probably gives us a shortened form and stressesonlythe
results of that vision. It should be noted that the Old Testamentdoes not

teachthat Jews were to have no associationwith Gentiles. It is true that they
were not to intermarry with Gentiles nor were they to eatthe unclean foodof
the Gentiles, but the idea that they were never to talk to or associatewith
Gentiles came about through Jewishtradition, not the Old Testament. There
is a prayer in the Talmud which shows the insidious prejudice of the Jew
againstthe Gentile: “O Lord, I thank you that I am not a Gentile, that I’m
not a slave, that I’m not a woman.” A practice of no socialintercourse with
Gentiles by Jews was basedon tradition not scripture.
Peterhad four days to think about his vision and he makes a profound
statement, “Godhas shown me that I should not call any man unholy or
unclean.” His Gentile prejudices were being broken down. He was ready to
acceptGentiles as people and potential candidates for salvation. Prejudice
barriers were torn down because GodshowedPeterthe truth about Gentiles
and Peterobeyed. All cultural prejudices, man-made traditions and human
fears come crashing down when a man comes face to face with Jesus Christ.
The Questionof Peter(10:29)
“This is why I came without even raising any objectionwhen I was sent for.
And so I ask you for what reasonyou have sent for me.” -- At this point
Peterprobably had a fuzzy conceptionof why he was sentto Cornelius. He
knew he was to give a message but he needed to know the whole situation so
he could effectivelycommunicate to these Gentiles.
The Explanation of Cornelius’s Vision (10:30-33)
“And Cornelius said, ‘Four days ago to this hour, I was praying in my house
during the ninth hour; and behold, a man stoodbefore me in shining

garments, and he said, ‘Cornelius, your prayer has been heard and your alms
have been remembered before God. Send therefore to Joppa and invite
Simon, who is also calledPeter, to come to you; he is staying at the house of
Simon the tanner by the sea.’ And so I sent to you immediately, and you have
been. kind enough to come. Now then, we are all here present before God to
hear all that you have been commanded by the Lord.’” -- Cornelius
explained to Peterabout his vision and how, in obedience, he sent men for
Peterto come to Caesarea.
The first observationfrom this sectionis that God does hear the prayers of the
unsaved. Quite often you will hear men say. “God never hears the prayers of
the unsaved,” and they base this on John 9:31 which says, “We know that God
does not hear sinners;but if anyone is God-fearing, and does His will, He
hears him.” It is true that God does not hear the traditional, stereotyped, rote
prayers of the unsaved man who does not pray from the heart, but God does
hear the prayer of a sincere, seeking soul. Apparently all of Cornelius's
prayers were given that he might come to know God in a personal way. If a
man prays the seeking sinner's prayer seriouslyand honestly, God will get
him the gospelof Christ somehow as He did in the life of Cornelius.
The secondobservationabout this sectionis the captive audience Peterhad
for the preaching of the gospel. This was a commendable congregation. They
were ready, reverent and responsive to the Word of God. Theywere eagerto
hear all that Peterhad been commanded by the Lord. This displays the right
attitude every Christian and every congregationshould have when the Word
is preached. They were there to hear what God commanded and Peterwas
only the instrument for the message. TheseGentiles wantedto hear what God
had to say through His servant, Peter. Theywere more interestedin the truth
which came from the instrument than the instrument himself. They gottheir
eyes off the personality of Peterand listened to God's message. How unlike
these Gentiles are many modern day Christians. They say, “We are going to
hear Jay Adams, or J. I. Packer, orCornelius VanTil, or Billy Graham or Bill

Gothard,” and they forgetthese are but men. It is quite common today to go
to conferences to hearspeakers andforget they are speaking God's Word. It
is possible to get so wrapped up in the personalities and dynamic of greatmen
that we miss God's message.
CHRIST IS LORD OVER SALVATION (Acts 10:34-43)
The Descriptionof God’s Workings (10:34, 35)
“And opening his mouth, Petersaid, ’I most certainly understand now that
God is not one to show partiality (no respecterofpersons), but in every nation
the man who fears Him and does what is right, is welcome to Him.’” -- Acts
10:34-43 gives us the messagePeterpreachedto these Gentiles that day. It is
my personalopinion that Dr. Luke gave us an abbreviated form of the
messagePeterpreached. In fact, this was probably only the introduction to
Peter's sermonbut before he could finish his message, these Gentiles were
convertedand there was a Gentile Pentecostwith accompanying supernatural
phenomena.
Through the vision and through his contactwith Cornelius, Peter had learned
some tremendous lessons aboutGod's dealings with people. Peterlearned
that God shows no partiality or is no respecterofpersons. Godsaves Gentiles
as well as Jews who believe in Christ. There are no external factors which
God considers in the salvationof a soul. It is true that God makes a sovereign
choice of men to salvationbut this choice is not basedon anything external to
man. It is by the pure grace ofGod that any man is savedand God accepts all
who truly believe in Christ by faith. God saves the poor as well as the rich,
the uneducated as well as the educated, the common man as well as royalty.
God receives anyone, anywhere, from any background, race or socialclass.

All kinds of men who believe in Christ are savedbecause Godis not a
respecterof any human external factors in man.
Peterthen makes a statementwhich has been very confusing to many sincere
Christians. He says, “Butin every nation the man who fears Him and does
what is right, is welcome to Him.” Some folks believe this teaches a salvation
by works or merit; that is, if men live up to the light they have, they will be
savedapart from receiving Christ as Lord and Savior. This kind of reasoning
is totally contrary to the whole argument of Acts chapters ten and eleven.
Cornelius, while a religious, benevolent and seeking man was not a savedman.
He had receivedmuch common grace but had not receivedspecialgrace from
God which regenerates the whole man and saves the soul from sin. What
Peteris saying is that a seeking man in any nation will be led to someone who
can tell him about Christ and he will believe and be saved. God recognizes an
honest, seeking heartand will finally bring that person into a saving
relationship to Jesus Christ.
The Summation of the Message(10:36)
“The word which He sent to the sons of Israel, preaching peace through Jesus
Christ (He is Lord of all) . . .” -- The messageofJesus Christ was in the Old
Testamentand was preached to the nation of Israel. This messagewas to
believe in the Messiah, Saviorand King who was to come, even Christ. There
was a preaching of peace through Jesus Christ. The messagein both the Old
Testamentand the New Testamentis that men canfind peace with God
through Jesus Christ. This is a world filled with sin, trouble, distress, bloody
warfare, grief, pain, sorrow and death. How can a man find peace in the
midst of a sinful world? How can a sinful man find peace with God? How
can a man find peace of mind? Only through faith in Jesus Christcan a
person find real peace. This is the messagethe world needs today - peace
through Jesus Christ. The reasona person can find peace is that Christ is

Lord of all. He has a sovereignplan; He has everything under control; He has
died and rose from the dead to give men peace.
Peterdid not hesitate to preach the Lordship of Christ. He does not call Him
Savior but Lord. It is imperative that a man receive Jesus Christas Lord as
well as Savior. As Lord, one is saying Christ has the right to rule in his life.
He is our commander as wellas our deliverer. To be truly saved, a personhas
to surrender his will to the Lordship of Christ with the attitude that he wants
Christ to reign as King in his life.
Rev. Frank Barkertells of a young lawyer with whom he was having supper.
Frank askedhim if he had ever really surrendered his will to Jesus Christ. He
said, “No. ButI grew up in a Christian home. I memorized the Shorter
Catechism. I have taught Sunday Schoolclasses. ButI don't believe you have
to surrender your will to Christ to be saved.” “Yes, youdo!” Frank said.
Then the lawyersaid, “Let’s have the blessing.” Theybowedtheir heads and
the lawyersaid, “Our Heavenly Father, we thank You for this food. Bless our
time here at the supper table.” When he finished, Frank told him he had not
prayed correctly. “Why not?” he asked. “Because Godis not your Heavenly
Father.” The young man replied, “Yes, He is!” Frank said, “No, He is not
because you have never surrendered your life to Jesus Christ by your own
profession. Until you do that, you have no Heavenly Father. He wants to be
your Heavenly Father but you yourself must be willing to surrender your life .
. . your will . . . to Him. He’s my Heavenly Fatherand He will be your
Heavenly Father provided you meet His conditions of both faith and
repentance - a real surrendering of your life to Christ.”
The young lawyer was obviously perturbed with Frank and he went home.
While lying in bed, he came under greatconviction that he had not
surrendered to Christ. He gotout of bed and onto his knees and accepted

Christ as His Lord and surrendered to Him. The next morning he called
Frank and was so excited. He said, “Frank, now God’s my Heavenly Father.”
The Communication of the Gospel(10:37-43)
In the next sevenverses Petergives us in summary form the basic message the
early church declaredto the non-Christian world. My personalopinion is
that Peterelaboratedthese facts in detail to Cornelius but Dr. Luke only
recordedthe highlights of this message forus.
This sectionis very important because it tells us what the gospelcontentreally
is and what the Apostles preachedas gospeltruth. What the Apostles
preached, we today should also preach for the gospelhas not changed.
The Preparationfor Christ (v. 37): “ . . .you yourselves know the thing which
took place throughout all Judea, starting from Galilee, afterthe baptism John
proclaimed.” -- Christ's ministry was set in motion by the preparatory work
of John the Baptist. He was the ambassadorforthe King. John the Baptist
preachedrepentance to Israel in light of the factthat Messiahwas coming,
and baptized people when they identified with the Messiahto come.
Manifestationof Powerin the Ministry of Christ (v. 38): “You know of Jesus
of with power and how He went about doing good, and healing all who were
oppressedby the devil; for God was with Him.” -- Jesus Christ was the
anointed Messiah, being both God and man. His ministry was empoweredby
the Holy Spirit. Christ went about doing good, casting out demons, healing
the sick, raising the dead, etc.

Crucifixion of Christ (v.39): “And we are witnessesofall the things He did
both in the land of the Jews andin Jerusalem. And they also put Him to
death by hanging Him on a cross (tree, wood).” -- This Christ who was
sinless in acts and thoughts was put to death by sinful men. He was put to
death by the most shameful means possible. Cicero, the Roman orator, said,
“The cross is so terrible that it should not be mentioned in polite company.”
Christ was hangedon a tree which was the sign of one being cursed. Christ
died in the place of sinners and bore their curse, sin, judgment and hell. God
laid upon Him the iniquity of us all.
Resurrectionof Christ (v. 40, 41): “God raisedHim up on the third day, and
granted that He should become visible, not to all the people, but to witnesses
who were chosenbeforehand by God, that is, to us, who ate and drank with
Him after He arose form the dead.” -- Men put Christ to death but God
raisedHim from the dead. This act of resurrectionhad eye witnesses, andit
was no hallucination or ghost-like, spiritual appearance becausethe witnesses
actually ate and drank with Christ after His resurrection. The resurrection
was an authentication of all that Jesus Christ said and did. The resurrection
was God's “Amen” to Christ's finished work for sin.
We have not really preachedthe gospelunless Christ's resurrection is
proclaimed. There is not one sermon preachedin the book of Acts which does
not mention the resurrection. Why? Becauseone's relationshipto a risen
Savior determines one's eternaldestiny. “He who was delivered up because of
our transgressions,and was raisedbecause ofour justification” (Rom. 4:25).
The Commissionto PreachChrist (v. 42a): “And He ordered us to preach to
the people, . . .“ -- Christians have been commanded and ordered by Christ
to preach the gospelto all men. Jesus Christis not dead. He is alive and
Christians are to preach Christ's availability to all men everywhere.

While preaching is not an essentialpart of the gospel, it is important to
explain to all men why Christians share Christ with everyone. Theyare
under orders to do so.
The Consummation of Judgment by Christ (v. 42b): “ . . . and solemnly to
testify that this is the One who has been appointed by God as Judge of the
living and the dead.” -- Jesus Christ, as Lord, will judge this world in
complete righteousness. No one, absolutelyno one, will escape judgment and
every person will ultimately have to confront Jesus Christ. “ . . . because He
has fixed a day in which He will judge the world in righteousness througha
Man whom He has appointed, having furnished proof to all men by raising
Him from the dead” (Acts 17:31). What a person does with Jesus Christin
this life will determine his eternal destiny. If He is acceptedas Lord and
Savior, one will escapeGod's judging wrath. If He is rejectedas Lord and
Savior, one will be judged with eternalperdition.
The gospelhas not been preachedunless judgment for sin is mentioned. This
is the major weaknessin the Four Spiritual Laws put out by Campus Crusade
for Christ. If you are going to use the Four Laws in your evangelism, please
insert judgment somewhere in the secondlaw.
The Remissionof Sins by Christ (v. 43): “Of Him all the prophets bear
witness that through His name everyone who believes in Him has received
forgiveness ofsins.“ -- Peter appeals to the Old TestamentScriptures,
namely the prophets, to show that Jesus Christ forgives sins. Every prophet
bore witness to the factthe only way a personcan have sins forgiven is
through Christ. Isaiah53:6 says, “But the LORD has causedthe iniquity of
us all to fall on Him.” Isaiah53:11b further states, ". . . the Righteous One,
My Servant, will justify the many, as He will bear their iniquities.“ Daniel
9:24 says that Christ will “make an end of sin.” Jeremiah31:34 says clearly,
“I will forgive their iniquity, and their sin I will remember no more.” Micah

7:18 states that God “pardons iniquity” and He does this on the basis of the
finished work of Christ for sin. The Old Testamentfurther claims that God
wipes out our transgressions andHe removes our transgression“as faras the
eastis from the west,” putting them “behind His back” and dropping them
“into the depths of the sea.” There is forgiveness ofsin for all who believe in
Christ. There is forgiveness for guilt. Guilt plagues every human heart and it
makes the heart so very restless. Guilt oppresses us and causes us to build
high walls around our souls. The primary need of every human being is to
know he is forgiven for his multitude of sins.
Who may find forgiveness? Everyone who believes in Christ. Whosoeverwill
trust Christ shall find forgiveness. All a person must do is believe in Christ to
be saved.
What about repentance? Peterdoes notmake mention of repentance. Is
repentance not a necessaryconditionfor salvation? Peterdoes mention
repentance but not in these verses. When Peteris giving an explanation in
Acts 11 of what happened to Cornelius and to the other Gentiles, he makes the
clearstatement that repentance is a definite aspectof believing in Christ.
“If God therefore gave to them the same gift as He gave to us also after
believing in the Lord Jesus Christ, who was I that I could stand in God's way?
And when they heard this, they quieted down and glorified God, saying,
‘Well, then, Godhas granted to the Gentiles also the repentance that leads to
life“ (Acts 11:17, 18).
There is no eternal life bestowedby Christ without repentance. The gospel
has not been preached unless repentance is mentioned. What is repentance?
Repentance means a change ofattitude about God, Christ and one's old

lifestyle. Faithmeans trust in Jesus Christ alone for salvation. Repentance
means a realsurrender of one's life to Jesus Christ.
In his book, Born Again, Charles Colsontells how, in the middle of the
Watergate affair, he visited in the home of a successfulbusinessman. This
businessmantold him of the change Jesus Christhad made in his own life. He
gave Colsona copy of C. S. Lewis's book, Mere Christianity, and challenged
him to go home and read it. He tells of being so unnerved by the encounter
that as he drove from the man's house he stopped his car and said, “And then
I prayed my first real prayer. ‘God, I don't know how to find You, but I’m
going to try! I'm not much the way I am now, but somehow I want to give
myself to You.’ I didn't know how to say more, so I repeatedover and over
the words, ‘Take me.’ I had not ‘accepted’Christ - I still didn't know who He
was. My mind told me it was important to find that out first, to be sure that I
knew what I was doing, that I meant it and would staywith it. Only that
night, something inside me was urging me to surrender - to what or to whom I
did not know.”
Then as .he read Mere Christianity the gospelwas communicatedto him. He
bowed his head and prayed, “Lord Jesus, I believe you. I acceptYou. Please
come into my life. I commit it to You.”
CHRIST IS LORD OVER THE GIFT OF THE HOLY SPIRIT (Acts 10:44-
48)
The Receptionof the Holy Spirit (10:44)
“While Peterwas still speaking these words, the Holy Spirit fell upon all those
who were listening to the message.” -- Before Peterfinished his sermon and

perhaps before he finished his introduction, the Holy Spirit sovereignlyfell on
those who were listening to him preach the gospel. Notice that there is no
mention of the Gentiles believing. The emphasis seems to be upon the
sovereignmoving of the Holy Spirit. We may assume that the Gentiles did
believe, but they believed because the Holy Spirit sovereignlymoved into their
lives.
Our task, as Christians, is to take the messageofsalvationto all men and it is
God's work to bestow His Spirit as we take the message.
Did you notice that at this Gentile Pentecostthe Holy Spirit refused to wait for
the altar callto save men?
The Reactionofthe JewishChristians (10:43, 46a)
“And all the circumcisedbe1ievers who had come with Peter were amazed,
because the gift of the Holy Spirit had been poured out upon the Gentiles also.
For they were hearing them speaking with tongues and exalting God.” -- As
on the Day of Pentecost,the outward sign of the coming of the Holy Spirit was
the gift of tongues or foreignlanguages. Godgave this supernatural
phenomenon of tongues as a sign to the Jews present that the gospelwas now
going to the Gentiles. These Jewswho had grave doubts about whether
Gentiles could ever be in the Church could not deny the reality of this fact
when they saw these Gentiles speaking in tongues. Without this supernatural
phenomenon, the Jews presentmay never have acceptedthe Gentiles in Christ
on an equal basis with the Jews in Christ.
Speaking in tongues is not necessarilyan evidence that one has the Holy
Spirit. In all cases,the Holy Spirit enters an individual the moment he

receives Christand this is not accompaniedby signs. However, this was a
specialcase in Caesareabecausethe Christian-Jews neededproof that God's
blessing was upon Gentiles coming into the Church. It is interesting to note
that since the Day of Pentecostwhenthe first occurrence oftongues appeared
there was a gap of eight years until tongues occurredto these Gentiles in the
house of Cornelius. There may have been one other occurrence oftongues in
Acts 8 when the gospelwentto Samaria, although tongues is not specifically
mentioned. In eight years, there were two or three occurrencesoftongues and
it is always connectedwith a new extension of the gospel. Therefore, we may
conclude that tongues are not that important in the book of Acts, and people
today who stress tongues as an evidence of salvation, the presence ofthe Spirit
or the filling of the Spirit, do not have the biblical emphasis.
It should be noted that this was a public demonstration of tongues for a
specialoccasionand there is little evidence for a private use of tongues in the
New Testament.
The Decisionto Baptize Gentiles (l0:46b-48a)
“Then Peteranswered, ‘Surely no one canrefuse the water for these to be
baptized who have receivedthe Holy Spirit just as we did, canhe?’ And he
ordered them to be baptized in the name of Jesus Christ.” -- Because these
Gentiles had been baptized by the Holy Spirit, they were to give outward
demonstration of this fact by waterbaptism. What a key decisionfor these
Jewish-Christians to have these Gentile-Christians baptized. Becausethey
had believed in Christ so as to receive His life, they were to give outward
evidence of this fact by water baptism. Waterbaptism is an outward symbol
of the inward possessionofsalvation in Christ. It is a public testimony that
one has receivedJesus Christ as personal Lord and Savior.

It clearly says that Peter ordered or commanded these believing Gentiles to be
waterbaptized. Waterbaptism is not an option for Christians. It is a
necessarystepin their obedience to Christ. The New Testamentwayfor a
believer to publicly testify to his saving faith in Christ is not by raising his
hand, walking an aisle or signing a card but by being waterbaptized. Water
baptism, therefore, is not just nice to do but is necessary, not for salvation, but
in obedience to a believer's part in the fulfilling of the GreatCommission.
The Union of Jews and Gentiles in Christ (l0:48)
“Then they askedhim to stay on for a few days.” -- All the barriers between
Jews and Gentiles in Christ came tumbling down. They were one in Christ,
both Jew and Gentile, and they lodgedtogetheras brothers in Christ.
Do you know that Jesus Christ is the Messiah, the God-Man? That He was
sinless in thought and acts? Thathe went about doing good? Do you
understand that Christ died on the cross as the sinner's substitute for his
curse, sin judgment and hell? Do you realize that death could not hold Christ
and He was resurrectedfrom the dead so that men may now share His
resurrectionlife? BecauseofChrist, you, an undeserving sinner, can have the
forgiveness ofsins and eternallife.
How can you get forgiveness from Christ? Believe that Christ is your Lord
and Saviorand repent or change your attitude about Christ and your present
lifestyle. Whathappens if you will not believe? What happens if you fail to
repent? You will be judged for all eternity by the eternal, sovereignChrist.
However, you do not have to perish. Christ’s salvationis open to anyone and
everyone who will receive Him as personalLord and Savior, for it is promised

Jesus was lord of all

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