The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
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The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ—he is Lord of all—
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Ye knowe the preachynge that God sent vnto the chyldren of Israel preachinge peace by Iesus Christe (which is Lorde over all thinges:
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Ye know the worde which God hath sent to the children of Israel, preaching peace by Iesus Christ, which is Lord of all:
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Passages linked to Acts 10:36 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 28:18 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- Acts 2:36 “Let all the house of Israel therefore know certainly that God has made him both Lord and Christ, this Jesus whom you crucified.”
- Revelation 17:14 These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings, and those who are with him are called chosen and faithful.”
- 1 Corinthians 15:27 For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him.
- 1 Peter 3:22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- Revelation 1:18 and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
- Psalms 2:6-8 “Yet I have set my King on my holy hill of Zion.” I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your father. Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession.
- 2 Corinthians 5:18-21 But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation. We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God. For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Ephesians 1:20-23 which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, which is his body, the fullness of him who fills all in all.
- Ephesians 2:13-18 But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, and might reconcile them both in one body to God through the cross, having killed the hostility through it. He came and preached peace to you who were far off and to those who were near. For through him we both have our access in one Spirit to the Father.
- Ephesians 4:5-12 one Lord, one faith, one baptism, one God and Father of all, who is over all and through all, and in us all. But to each one of us, the grace was given according to the measure of the gift of Christ. Therefore he says, “When he ascended on high, he led captivity captive, and gave gifts to people.” Now this, “He ascended”, what is it but that he also first descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; for the perfecting of the saints, to the work of serving, to the building up of the body of Christ,
- Philippians 2:11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
- Hebrews 1:6-12 When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.” Of the angels he says, “He makes his angels winds, and his servants a flame of fire.” But of the Son he says, “Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom. You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.” And, “You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. They will perish, but you continue. They all will grow old like a garment does. You will roll them up like a mantle, and they will be changed; but you are the same. Your years won’t fail.”
- Hebrews 7:2-3 to whom also Abraham divided a tenth part of all (being first, by interpretation, “king of righteousness”, and then also “king of Salem”, which means “king of peace”, without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.
- Hebrews 13:20 Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,
- Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood—
- Revelation 19:16 He has on his garment and on his thigh a name written, “KING OF KINGS, AND LORD OF LORDS.”
- Psalms 24:7-10 Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in. Who is the King of glory? Yahweh strong and mighty, Yahweh mighty in battle. Lift up your heads, you gates; yes, lift them up, you everlasting doors, and the King of glory will come in. Who is this King of glory? Yahweh of Armies is the King of glory!
- Psalms 45:6 Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom.
- Psalms 45:11 So the king will desire your beauty, honor him, for he is your lord.
- Psalms 72:1-3 God, give the king your justice; your righteousness to the royal son. He will judge your people with righteousness, and your poor with justice. The mountains shall bring prosperity to the people. The hills bring the fruit of righteousness.
- Psalms 72:7 In his days, the righteous shall flourish, and abundance of peace, until the moon is no more.
- Psalms 85:9-10 Surely his salvation is near those who fear him, that glory may dwell in our land. Mercy and truth meet together. Righteousness and peace have kissed each other.
- Psalms 110:1-2 Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.” Yahweh will send out the rod of your strength out of Zion. Rule among your enemies.
- Isaiah 7:14 Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel.
- Isaiah 9:6 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
- Isaiah 32:15-17 until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest. Then justice will dwell in the wilderness; and righteousness will remain in the fruitful field. The work of righteousness will be peace, and the effect of righteousness, quietness and confidence forever.
- Isaiah 45:21-25 Declare and present it. Yes, let them take counsel together. Who has shown this from ancient time? Who has declared it of old? Haven’t I, Yahweh? There is no other God besides me, a just God and a Savior. There is no one besides me. “Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath. They will say of me, ‘There is righteousness and strength only in Yahweh.’ ” Even to him will men come. All those who raged against him will be disappointed. All the offspring of Israel will be justified in Yahweh, and will rejoice!
- Isaiah 55:12 For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands.
- Isaiah 57:19 I create the fruit of the lips: Peace, peace, to him who is far off and to him who is near,” says Yahweh; “and I will heal them.”
- Jeremiah 23:5-6 “Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness.
- Daniel 7:13-14 “I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom that which will not be destroyed.
- Hosea 1:7 But I will have mercy on the house of Judah, and will save them by Yahweh their God, and will not save them by bow, sword, battle, horses, or horsemen.”
- Micah 5:2 But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
- Malachi 3:1 “Behold, I send my messenger, and he will prepare the way before me; and the Lord, whom you seek, will suddenly come to his temple; and the messenger of the covenant, whom you desire, behold, he comes!” says Yahweh of Armies.
- Matthew 10:6 Rather, go to the lost sheep of the house of Israel.
- Matthew 11:27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
- Matthew 22:44-46 ‘The Lord said to my Lord, sit on my right hand, until I make your enemies a footstool for your feet?’ “If then David calls him Lord, how is he his son?” No one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.
- Luke 2:10-14 The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. For there is born to you today, in David’s city, a Savior, who is Christ the Lord. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.” Suddenly, there was with the angel a multitude of the heavenly army praising God, and saying, “Glory to God in the highest, on earth peace, good will toward men.”
- Luke 24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- John 3:35-36 The Father loves the Son, and has given all things into his hand. One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
- John 5:23-29 that all may honor the Son, even as they honor the Father. He who doesn’t honor the Son doesn’t honor the Father who sent him. “Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has passed out of death into life. Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God’s voice; and those who hear will live. For as the Father has life in himself, even so he gave to the Son also to have life in himself. He also gave him authority to execute judgment, because he is a son of man. Don’t marvel at this, for the hour comes in which all who are in the tombs will hear his voice, and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
- Acts 2:38-39 Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.”
- Acts 3:25-26 You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘All the families of the earth will be blessed through your offspring.’ God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness.”
- Acts 5:31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
- Acts 11:19 They therefore who were scattered abroad by the oppression that arose about Stephen traveled as far as Phoenicia, Cyprus, and Antioch, speaking the word to no one except to Jews only.
- Acts 13:32 We bring you good news of the promise made to the fathers,
- Acts 13:46 Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
- Romans 10:11-13 For the Scripture says, “Whoever believes in him will not be disappointed.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
- Romans 14:9 For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living.
- 1 Corinthians 15:47 The first man is of the earth, made of dust. The second man is the Lord from heaven.
- Colossians 1:15-18 He is the image of the invisible God, the firstborn of all creation. For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him. He is before all things, and in him all things are held together. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence.
- Colossians 1:20 and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross.
- Hebrews 1:2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 36. Concerning the matter. Because the Greek text is…
36. Concerning the matter. Because the Greek text is abrupt, some think that the accusative case is put instead of the nominative; and that the sense is this, This is the word which God hath sent unto the children of Israel. Other some refer it unto the word ye know, which followeth afterward; and they think that there was another word added to make the sentence more pleasant. For Luke putteth λογον in the former place, and afterward ρημα. But forasmuch as it is common and familiar amongst the Grecians to understand the prepositions; this sense, which I have set down, seemeth to me more agreeable, though, if the harshness of the speech can be any better mitigated, I will willingly yield. Therefore I take this member to be a preface, which appertaineth unto this worthy work of God, which he showed amongst the children of Israel, preaching peace by Christ. That done, there is added a narration. At length, in the conclusion of his speech, Peter showeth to what end Christ was sent into the world. Furthermore, he beginneth with this commemoration not without cause, That God sent his word unto the children of Israel. And speech is put for thing in the Hebrew phrase. The eternal covenant which God had made with that people was at that time famous. There was nothing more commonly known among the Jews than that there was a Redeemer promised in times past to the fathers, who should restore things which were decayed unto a flourishing and blessed estate. This did those also know who were familiarly conversant with the Jews. Therefore, to the end Peter may purchase greater credit, he saith that he will speak of no new or unknown thing, but of the restoring of the Church, which did depend upon the eternal covenant of God, and which was now manifestly showed, and almost in every man’s mouth.
Preaching peace. Peter teacheth here what manner [of] rumor and thing that was which was spread abroad; to wit, such as that it did make peace. I take peace in this place for the reconciling of men and God, which, notwithstanding, hath in it the perfect salvation of the Church. For, as horrible confusion, and, as it were, a huge lump, do follow after that God is once estranged from us; so, so soon as his fatherly favor doth once appear, he gathereth his Church together, and true felicity ariseth. Therefore, this is Peter’s meaning, that God showed himself merciful to his people in Christ, and that he received into favor Abraham’s children again, (whom he seemed to have cast away for a time,) that he might establish among them a flourishing estate. And as he maketh God the author of this peace, so he placeth Christ in the midst as the pledge thereof, that it may be certain and holy. He coupleth peace and preaching expressly together, because this is one way whereby the fruit of the reconciliation, purchased by Christ, cometh unto us. In like sort, after that Paul had taught that Christ is our peace, he addeth immediately, that he came to preach peace unto those who were nigh at hand and far off, (Ephesians 2:17.)
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain God gave the Israelites to understand, that whosover liveth…
God gave the Israelites to understand, that whosover liveth godly, is acceptable to God, of what nation soever he be, for he preached peace to men through Jesus Christ, who is Lord not of one nation only, that is, of the Jews, but of all.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 36 The word which God sent unto the children…
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
Ver. 36. Preaching peace] For God speaks peace to his people; he creates the fruit of the lips to be peace; he, by his promises powerfully applied, lodgeth a blessed calm in the conscience, and saith to the distempered affections, Peace, and Be still, hushing all; for he is Lord of all.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The word; the word of reconciliation between God and…
The word; the word of reconciliation between God and man, not only between God and the Jews, but between him and the Gentiles also, he had
sent unto Israel by 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, Isa 57:19; and that salvation was not limited to the Jews only, Psa 72:7,8; 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 between himself and all nations indifferently:
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1. By Christ in his own person preaching this, Mat 8:11, and telling them that by his death he would draw all men unto him, Joh 12:32.
2. This peace is preached to be had by Christ, or only through Christ, by the angels themselves, Luk 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, Eph 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, Act 4:12; and that it was all one whether they were Greeks or Jews, &c., but Christ is all, and in all, Col 3:11; so that in this doctrine there is an exact harmony between the Old and New Testaments, the prophets and the apostles.
He is Lord of all; Christ is Lord, not of the Jews, or one people, only; but of the Gentiles, all nations, also, as Mat 28:19,20; Ro 3:29.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. The antiquity of the gospel, or…
Observe here, 1. The antiquity of the gospel, or of the doctrine of reconciliation by Jesus Christ; it was preached to the patriarchs, and by the prophets to the ancient Israelites: The word, which God sent to the children of Israel, preaching peace by Jesus Christ.
Thence learn, That there is but one way to salvation, namely, reconciliation with God through the blood of Christ: and this was declared to the children of Israel, as well as unto us: to them more darkly to us more clearly. They went to heaven then the same way that believers do now, namely, by faith in the Lamb of God, who was to be slain; we by faith in him as already slain.
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Observe, 2. The dignifying title given to Christ: He is Lord of all.
1. He is Lord of all, as God together with the Father and the Holy Ghost: The absolute and supreme Lord of the whole creation, and unto whom all creatures are subject.
2. He is Lord of all, as Mediator, Lord of all men, whether Jews or Gentiles: He is Lord of his church, Lord over saints and sinners. Hypocrites and sincere Christians, all are his subjects by obedience unto his commands.
Observe, 3. The argument by which the apostle proveth Christ to be Lord of all; As mediator, namely, from his divine unction, How God anointed Jesus of Nazareth with the Holy Ghost, and with power Act 10:38; that is, endued the human nature of Christ with the fulness of the graces of his Holy Spirit, and consecrated him to the work and office of a Mediator.
Observe, 4. How Christ faithfully executed this office which he was anointed to: He went about doing good, all the time he was on earth, healing diseases, and casting out devils: for God was with him in the fullness of the Deity, as he was his eternal Son; and in power, grace, and favour, as he was man, and Mediator.
Here note, 1. The great work and business of our Saviour’s life; it was to do good, namely, to the souls and the bodies of men, to promote the temporal happiness of the one, the spiritual and eternal happiness of the other.
Note, 2. Our Saviour’s diligence and indefatigable industry in this work of doing good; he made it the great business and constant employment of his life: He went about doing good; that is, seeking out all opportunities of being useful and beneficial to mankind.
Observe, 5. The evidence and testimony which the apostle produces for all that he affirmed concerning Christ; We are witnesses of all things which he did in the land of Judea and in Jerusalem.
Christ took the twelve apostles as if it were into his family, that by their familiar converse, and constant conversation with him, they might be enabled to testify of him:
1. Touching his death, that he was slain and hanged on a tree; dying an ignominious and shameful, as well as a dolorous and painful death.
2. Concerning his resurrection, that God raised him from the dead: though he was laid, he was not lost in the dust; God would not suffer the Beloved of his soul to rot in a grave, but raised him up, and shewed him openly.
And, 3. As to the final judgment, the apostles were commanded to preach and testify to the people, that Jesus Christ was ordained of God to be the Judge both of quick and dead; that is, of all that are in their graves, and of all that shall be found alive at his coming.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain The word which God sent unto the children of…
The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was,
preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added,
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he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph 2:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain This is the word which God sent - When…
This is the word which God sent - When he sent his Son into the world, preaching - Proclaiming by him-peace between God and man, whether Jew or Gentile, by the God-man. He is Lord of both; yea, Lord of and over all.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 36. The word which God sent, c.] Few…
Verse 36. The word which God sent, c.] Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him.
I believe τον λογου, the word, in this verse, should be translated, that doctrine; and probably ρημα, which we translate that word in Ac 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ον, which is in Ac 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναστευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle laboured to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was LORD of ALL.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Act 10:36. The word — Message, or doctrine; which…
Act 10:36. The word — Message, or doctrine; 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 — Between God 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 character will manifest the riches of his mercy unto all that call upon him, Rom 3:29; Rom 10:12; That word you know — In some degree; you cannot be entirely ignorant of the facts attested by 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 Ghost and wisdom, Act 6:3. Barnabas was full of the Holy Ghost and faith, Act 11:24; the disciples were filled with joy and with the Holy Ghost, Act 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power; for God was with him — He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The word - That is, this is the Word,…
The word - That is, this is the Word, or “the doctrine.” Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term “word” in the accusative case τὸν λόγον ton 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 remarked that 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 Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion - the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. “In regard 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 which occurred throughout all Judea, from Galilee, where he commenced his 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 of the 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 Messiah was promised to them, and spent his life among them.
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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 between Jews and Gentiles, by breaking down the wall of division between them. But it is used here in a wider sense, to denote “peace or reconciliation with God.” He announced the way by which man might be reconciled to God, and might find peace.
He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See Joh 17:2; Mat 28:18; Eph 1:20-22. The word “Lord” used here does not necessarily imply 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 power which we cannot conceive to have been delegated to one that was not divine. Compare Rom 9:5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain God sent the word.[3] By this word, some understand…
God sent the word.[3] By this word, some understand the eternal Word, the Son of God; but by the next verse, we may rather expound it of the word of the gospel preached. Jesus Christ ... he is Lord of all things. A proof of Christ’s divinity. (Witham)
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[BIBLIOGRAPHY]
Greek: ton logon, verbum, but in the next verse for verbum, Greek: rema.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the word . . . sent unto the children…
the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.
preaching peace by Jesus Christ--the glorious sum of all Gospel truth (Co1 1:20-22).
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he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 36-43. Peter now sees his way clear to preach…
36-43. Peter now sees his way clear to preach Christ directly to these Gentiles, as follows: 1. He assumes that, the Gospel’s being preached to the Jews of Palestine, they knew, (36, 37;) 2. He rehearses that Gospel in its facts of Jesus’ life and death, (38-44;) and, 3. Proceeds to its announcement of Christ as final judge, and attested author of remission of sins on condition of faith.
36. The word—The term word (meaning the Christ-history) in this and the following verse is the object of know. They in Cesarea had heard of the propagation of that Gospel history to Israel by the preaching of Philip, the evangelist; but they had never heard as yet what they now hear, that it is a Gospel as free to Gentiles, as Gentiles, as it is to Jews.
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Peace—It was a word of peace, equivalent to the remission of sins, Act_10:43.
Lord of all— Peter cannot name Christ here, for the first time, without stopping to pronounce his universal lordship, namely, over every man in every nation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 36. The word which God sent unto the children…
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 somewhat involved. The relative “which” is left out of this verse by the oldest MSS., and “God” is not represented in 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 gospel of peace by Jesus Christ (he is Lord of all). The “word” in this verse is the message of the Messiah proclaimed by angels (Luk_2:14) as a message of glad tidings, and of peace on earth, through the birth of a Saviour which is Christ the Lord. This was first preached unto Israel as God’s chosen people, but now God is the giver of remission of sins to every one that believeth on Him (see Act_10:43). The message of peace now was not only to be between God and the chosen race, but between God and the Jew and Gentile alike.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (36) The word which God sent . . .—The…
(36) The word which God sent . . .—The structure of the sentence, beginning with the object and carried on though a series of clauses, is both in the Greek and English somewhat complicated, but it is characteristically like that of St. Peter’s speech in Act_2:22-24, whether the actual form in which both now appear is due to the speaker or the reporter. It is possible, though the construction is less natural, that “the word which God sent” may look backward to the verb “I perceive” and not to the “ye know” of Act_10:37.
Preaching peace.—Better, as reproducing with the Greek the thought and language of Isa_52:7, preaching glad tidings of peace.
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He is Lord of all.—The parenthesis is significant as guarding against the thought which Cornelius might have entertained, that the Jesus of whom he heard as the Christ was only a Prophet and a Teacher. Peter, still holding the truth which had been revealed to him, not by flesh and blood, but by his Father in heaven (Mat_16:17), proclaims that He was none other than the “Lord of all,” of all men, and of all things.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He for God, A.V.; preaching good tidings of peace…
He for God, A.V.; preaching good tidings of peace for preaching peace, A.V.
The universal proclamation.
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peace by Jesus Christ." Taking Cornelius as an example of a devout heathen, show that the world needed a new proclamation of peace, both to individuals and to nations. A personal name must be announced; for it must be preached, not by wars and worldly power, but by persuasion and appeal to the heart.
I THE MESSAGE PEACE.
1. Peace between man and God in atonement.
2. Peace rising up as a wellspring of new life in the heart.
3. Peace ordering the life.
II THE PREACHER JESUS CHRIST.
1. Not destroying the Law, but fulfilling it. The gospel preached from the first.
2. The power of the message is in the messenger. Personal power. Power of love. Power of Divine supremacy inviting confidence.
3. Jesus Christ preached in his people, by his Church, in the embodiment of the Word. Test of all doctrines claiming to uplift humanity Will they bear to be made the oasis of fellowship? Rationalism has never been able to form a Church. Jesus preached and preaches still a peaceful revolution 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 it is 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, intellectual and moral death, but the peace of Jesus Christ, the life of God in the soul of man, flowing out into the surrounding world. Is it peace within, without? R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The Word which God sent unto the children of…
Act_10:36-37
The Word which God sent unto the children of Israel, preaching peace by Jesus Christ.
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St. Peter at Caesarea to a Gentile company
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 Jerusalem to open the kingdom of heaven to the Jews; a second at Samaria, to open it to the Samaritans; a third at Caesarea, to open it to the Gentiles. We know that the Lord designed Saul to be His apostle to the Gentiles, but there was obvious advantage in the employment of Peter to open the door. He was known to all as a strict Jew; and if he was satisfied of the extension of Gods grace to the Gentiles, that would go far to abate the prejudice of the Hebrew Christians.
2. At Caesarea Peter did not make the occasion for his speech. It was made for him by Jesus, who was now directing from heaven the activities of His servants in the foundation and extension of the Church.
3. At Jerusalem the apostle began by removing a misconception from the minds of those whom he addressed; at Caesarea he acknowledged the removal of a misconception from his own mind. The definiteness and decision which marked his address were admittedly suited to a military audience. He also showed both tact and fairness in putting his statements on ground which was common to all. At Jerusalem he had spoken to Jews, and therefore rested on the ground of the Old Testament. But at Caesarea, though Cornelius was doubtless acquainted with the Septuagint, the ancient Scriptures were not to Gentiles what they were to Jews. Such adaptation is in harmony with common sense, and must be practised if justice is to be done to religious truth. To missionaries it is indispensable. A missionary to the Jews must reason from Moses and the prophets. But to the Gentiles it is not of much consequence to learn how the gospel is related to Moses law. What they need is to hear of One who has come to destroy the works of the devil, and to transfer men from darkness into marvellous light. This principle of adaptation shows itself clearly in Peters train of thought. His speech was--
I. A rehearsal of facts of which the audience was already cognisant (Act_10:36-39). Though Jesus had never visited Caesarea, its inhabitants could not be unaware of the facts of His life and death. The fact that He had been accused before Pilate of high treason, and had been crucified as King of the Jews, must have attracted the notice of military men. St. Peter affirmed that this Jesus was no revolutionary agitator, but a preacher of good tidings of peace; though, as the apostle happily observed in a parenthesis, He was Lord, not of Israel only, but of all mankind. He did not touch the imperial rights of Caesar, and yet at the same time He was far above all the Caesars. The word and authority of Jesus had been attested by good deeds and works of healing; and these again were accounted for on this ground--that God, who had sent Him, was with Him, and anointed Him with the Holy Ghost and with power. If there was any hesitation to believe this, Simon Peter and his companions were ready with personal testimony; and although the speech was not interrupted by any question, we can well suppose that in the certain days which he spent at Caesarea, St. Peter told many an incident which his own eyes had seen in his Masters career. Such a 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 Roman governor had sentenced must have in some measure deserved His fate.
II. The announcement of a new fact, which changed the whole aspect of the case (Act_10:40-41). God had raised up Jesus from the dead on the third day. No allusion to the 16th or 18th Psalm meets us here. Quotations from these were for a Jewish, not a Gentile, audience. What they cared for was sufficient proof; and the apostle adduced the proof with an exactness admirably suited to the occasion. He said, not that his Master was seen to rise, but that He was seen after He had risen; not that He was seen by as many as saw Him crucified--for the Christ-rejecting Jews were to see Him no more--but that He was Been by duly qualified witnesses, chosen by God. And in what way can any historical fact of an unusual nature be more sufficiently proved? If any allege that not even God 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 regard to Christs 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 despised them as unlearned, but could never prove deceit. One of them, James, was honoured of all classes in Jerusalem as the Just.
3. They were Christs close companions, and could 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 eat and drink with Him after He rose from the dead.
5. They told the story from the beginning, and at the greatest possible 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 last breath; 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 (verses 42, 43).
1. This is He who is ordained of God to be Judge of the living and the dead. St. Peter had touched on this at Jerusalem, when he spoke of the time of restitution of all things, addressing Jews, and confining himself to the sphere of Jewish expectation. But now he stated it in the way most suited to impress Gentiles. There was a special fitness 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 looked up to by the world as lord of all. And he, too, was judge of all, for appeals went up from all regions of the known world to the supreme throne of judgment at Rome. The apostle Peter had a startling statement to make to those men, which involved no treason against Caesar, and yet made the Emperors glory pale.
2. Through His 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 said that all the prophets were bearing witness. Not the 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 of Joel (see Act_11:27; Act_13:1). As in music one does well to 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. Good news to the Gentiles! It was such an 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 gloriously interrupted in his address. Soon as 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 power resides in one short, clear sermon on Jesus Christ, when God has prepared both preacher and 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 Pentecost of the Gentiles. It is inaccurate to pray for another Pentecost, because the dispensation of the Spirit cannot begin again. But it is a constant duty 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 Messiahship of Jesus
Peter places foremost--
I. The prophetic office of Christ. God has proclaimed peace by Him; hence the message of peace, the Word, the doctrine of Christ, comes into the foreground. Next come the works of Christ (verse 38)--the deeds harmonised with the Word. The Word proclaimed, the deeds effected, peace and salvation. The deeds corroborated the Word; and if Christ were now to cease to bestow salvation, freedom, peace on enslaved souls, His Word of the gospel would find no more belief.
II. The priestly office of Christ.
1. In His death (verse 39).
2. In His resurrection, by which the atonement was completed and accepted.
3. In His bestowment of the virtues of His atonement--remission of sins through faith.
III. The kingly office of Christ.
1. He is Lord of all (verse 36).
2. He is Judge of quick and dead (verse 42).
He is highly exalted, the Lord of all men, Jews and Gentiles, 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 even the lower regions, and generations long since dead, as well as those who are still unborn. (G. V. Lechler, D. D.)
Peace
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. Peace with God, through the blood of Christ offering atonement for guilt and removing the ground of enmity.
2. Peace within--the ceasing of the conflict of earthly passion through the subjugation of the will.
3. Peace between man and man, between Jew 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 assured to mankind.
1. The ministers of the gospel are messengers of peace. They were neither Roman centurions nor Roman legions, but Peter and Christian disciples.
2. The weapons by which this peace is procured are weapons of peace (Gal_5:22-23)--gentleness, goodness, meekness. In this the mildness of the gospel is contrasted with the stern punitive character of the Mosaic law.
III. This Preacher of peace is Lord of all. His sceptre is one of peace, for those who yield obedience to His law will not fear man (1Pe_3:13). His sceptre is an almighty sceptre, so that where He bears rule no enemies can hurt (Rom_8:31). (W. Denton, M. A.)
Negotiations for peace
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 against evil, 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, for thereby good shall come unto thee.
2. The war in which you are engaged is an unjust one. It never ought to have been begun; and what ought never to have been begun had better be dropped as soon as possible. Sin is war against right, love, happiness. To love evil is dishonourable, wrong, unfair, and the conscience of man tells him it is so. What evil hath our Creator done us that we should go to war against Him? 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 began it 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, seduced our 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 serpents head. Revolt, then, against him. What right has the devil to reign over you? He neither made, preserved, or blessed you; evil only, and that continually, will he do unto you. Strike for your freedom at once, and shake off his galling yoke. The wages of sin will be death; why continue in so unprofitable a service?
4. The force which is brought against you it is utterly impossible for you effectually to resist. It is well when we contemplate warfare to see whether we 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 leap up 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 courageous on his 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 between the bars of a furnace, shall fire cease from its nature to secure him immunity from his folly? If a man expose himself to the rush of an avalanche, can he expect the rolling mass to suspend itself in mid air for him? If a mariner will go to sea in a vessel worm-eaten and 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 of action. Yield, then, to the Divine wisdom which has rightly ordained the consequences of sin. Do not necessitate your own destruction.
5. Any resistance which you may be able to offer will be carried on at a very fearful price. You will have to bear the expenses of the war which you foolishly prolong. Even if you should yield ultimately, you will regret rebellion 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 Gods saving mercy, these rebellions are noted against you; and when the Great Judge comes, you shall be made to feel the weight of His terrible hand.
6. Your total defeat is absolutely certain sooner or later. No man ever did set himself against God and 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 altogether to thine advantage to be at peace with God. It will be for thy present happiness, and thy eternal welfare. Were there no hereafter, it is profitable to have God for our Friend; but when we think of the eternal future, the most superficial consideration suffices to convince us of the necessity of being reconciled to God.
II. The terms on which peace may be negotiated. Wouldst thou have peace? Then learn--
1. The great sine qua non is, that peace be made through an Ambassador nominated of God--namely, His Son. Preaching peace by Jesus Christ. There will be no peace between God and 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 graciously with 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 away which might have prevented peace, for the justice of God which thou hast provoked has been satisfied by Jesus Christ. The sacrifice of Jesus 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 satisfaction to 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, graciously tells thee that He is full of mercy, delighting to forgive; and all He asks of thee 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-beloved to the tree.
III. The claim which ought to be urged wherever the gospel is preached. He is Lord of all. This means--
1. That Jesus Christ, who died on Calvary, is Lord of all mankind. Because Christ has power over all flesh, we preach the gospel to 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 safety rely upon Him. Oh, then, trust Him, for all power is His. He is exalted on high to give repentance and remission of sins.
3. Because Jesus is 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 accepted him as Prince of Wales. God reigneth 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 received as 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 obey His 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 answer for this in the great day of His appearing. (C. H. Spurgeon.)
Peace through Christ
When the Romans by conquest might have given law to the Grecians at Corinth, in the solemn time of the Isthmian games, their general by 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 second time they gave such a shout that the very birds flying in the air were astonished therewith, and fell dead to the ground. But if you will have a better story, take that of the Jews, who, when at first they heard of Cyruss 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 of a people, or a nation, and a great blessing of God, too; but how much more reason is there that our affections should be strained to the highest pitch of joy and thanks, when we hear of the proclamation of the peace of conscience--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-begotten of the Father. (St. Bernard.)
Lord of all
I. The claim here made.
1. This claim is made by the whole Bible; notably by Paul (Eph_1:21), by Peter (1Pe_3:21), by John (Rev_1:17-18; Rev_19:16).
2. Christ is Lord of all, and the telescope has not revealed a star, nor the microscope an atom, that is not subject to 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 connect us 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 perfect union with Him.
3. If you reject this claim, whom will you serve? Self? You cannot make 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 mans judgment for Gods law and conscience.
(4) The love of power is just as bad a master. See what it 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 acknowledgment of your guilt, and in grateful recognition of Gods 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 speaks to you is Repent. It was by the way of the Cross that Jesus went to 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 good news 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 dont act on this principle elsewhere. When you are in want of a situation, you search for one till you find it. You go to work at the set hour, and keep at it till it is finished. How, then, can you suppose that it will be well with you in the higher concerns of your 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 destruction if 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 honesty contingent 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
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 good subject has not only to defend his sovereigns dominions in war, but to build up their prosperity by persevering industry. Our work is to grow in grace and to promote that growth in our fellow Christians.
II. What of? All.
1. In the widest sense, of all creation, from the most colossal world down 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 narrower sense, of all created intelligences. 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 great reward.
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 power is 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 constrained by His love. (J. W. Burn.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 36–38. The word which God sent to the children…
36–38. The word which God sent to the children of Israel. The message of Christ.
That word … ye know. Have heard of, but not fully. After the baptism which John preached. Christ's ministry began from his baptism by John.
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How God anointed Jesus of Nazareth. At his baptism, and made him the Anointed. He gives a condensed summary of the ministry of Jesus. Luke has only preserved the substance of what Peter said.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain 36-38. Cornelius has now related to Peter such an…
36-38. Cornelius has now related to Peter such an experience, as, we have seen above, would secure him recognition as a genuine convert to Christ among Protestant sects; but Peter was so far from regarding it in this light, that he proceeds to preach to them as he would to other sinners. We will consider his speech by the sections into which it naturally divides itself. (36) " You know the word which God sent to the children of Israel, preaching peace through Jesus Christ (he is Lord of all,) (37) the word which was published throughout all Judea, beginning from Galilee after the immersion which John preached, (38) concerning Jesus of Nazareth, how that God anointed him with the Holy Spirit and with power; who went about doing good and healing all who were oppressed by the devil, because God was with him. " From this it appears that Cornelius and his friends were familiar with the personal history of Jesus, and even with the message of peace which God has caused him to preach to the children of Israel. The information which they lacked, therefore, was only that which referred to their own interests in that message.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Peter continues to talk to Cornelius and his guests.
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General Information:
The word "him" here refers to Jesus.
You know the message ... and with power
This long sentence can be shortened into several sentences as in the UDB.
who is Lord of all
Here "all" means "all people."
throughout all Judea
The word "all" is a generalization. AT: "throughout Judea" or "in many places in Judea" (See: Hyperbole and Generalization)
after the baptism that John announced
"after John preached to the people to repent and then baptized them"
God anointed him with the Holy Spirit and with power
The Holy Spirit and God's power are spoken of as if they are something that can be poured out onto a person. (See: Metaphor)
all who were oppressed by the devil
The word "all" is a generalization. AT: "those who were oppressed by the devil" or "many people who were oppressed by the devil" (See: Hyperbole and Generalization)
God was with him
The idiom "was with him" means "was helping him." (See: Idiom)
translationWords
Israel
Judea
Galilee
baptize
John (the Baptist)
Jesus
Nazareth
Holy Spirit
power
Satan
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:36-43 Peter repeatedly underscores the importance of the apostolic…
10:36-43 Peter repeatedly underscores the importance of the apostolic witnesses to the message of Good News. The apostles ate and drank with Jesus (see Luke 24:41-43) and were eyewitnesses of his resurrection, so they could attest that he had conquered death (see Acts 3:15; 4:33; 13:30-31). The original apostles were chosen in advance to be his witnesses (see 1:12-26); gradually, others such as Paul and Barnabas carried on this powerful preaching and teaching in the name of Jesus Christ (9:15; 14:1-3; 26:16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.