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  • PARALLEL BIBLE - Acts 10:34

    CHAPTERS: Acts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48




    King James Bible - Acts 10:34

    Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

    World English Bible

    Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism;

    Douay-Rheims - Acts 10:34

    And Peter opening his mouth, said: In very deed I perceive, that God is not a respecter of persons.

    Webster's Bible Translation

    Then Peter opened his mouth, and said, In truth I perceive that God is no respecter of persons:

    Greek Textus Receptus

    455 5660 V-AAP-NSM δε 1161 CONJ πετρος 4074 N-NSM το 3588 T-ASN στομα 4750 N-ASN ειπεν 2036 5627 V-2AAI-3S επ 1909 PREP αληθειας 225 N-GSF καταλαμβανομαι 2638 5731 V-PMI-1S οτι 3754 CONJ ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S προσωποληπτης 4381 N-NSM ο 3588 T-NSM θεος 2316 N-NSM

    Treasury of Scriptural Knowledge

    VERSE (34) -
    Ac 8:35 Mt 5:2 Eph 6:19,20

    SEV Biblia, Chapter 10:34

    ¶ Entonces Pedro, abriendo su boca, dijo: En verdad hallo que Dios no hace acepcin de personas;

    Clarke's Bible Commentary - Acts 10:34

    Verse 34.
    God is no respecter of persons] He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favour to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favour and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favourable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favour, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev. xix. 15; Deuteronomy i. 16, 17; xvi. 19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favour (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.

    John Gill's Bible Commentary

    Ver. 34. Then Peter opened his mouth , etc.] (See Gill on
    Acts 8:35) And said, of a truth I perceive that God is no respecter of persons ; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; (See Gill on Romans 2:11) Ver. 35. But in every nation , etc.] In any Gentile nation in the Roman empire, and in any part, even in Scythia, or in the most uncultivated parts of the universe, as well as in Judea: he that feareth him ; God, not with a slavish fear, or with the fear of punishment to be inflicted by him, with a fear of hell and damnation, with which Cain, Pharaoh, Judas, and even the devils themselves have feared him; nor with an hypocritical fear; but with a godly filial fear; which is a new covenant blessing, springs from the love of God, is a grace implanted in the soul and regeneration, and includes all true religion, both external and internal; and faith among the rest, without which it is impossible to please God, or do works of righteousness acceptable in his sight, as it follows: and worketh righteousness, is accepted with him ; that is, he who from such principles, as the fear of the Lord; love to him, and faith in Christ, does works of righteousness, particularly alms, as Cornelius did, and which the Jews often call hqdx , righteousness; (see Gill on Matthew 6:1), such an one is acceptable, or well pleasing to God, let him be of what nation he will: it should be observed, that though God accepts of such who fear him, and work righteousness from a right principle, and to a right end, without any regard to their being circumcised, or not circumcised, or to their being of this or the other nation, yet their fear of him, and working righteousness, are not the ground of their acceptance; but are to be considered as descriptive of the persons, who are accepted by him in Christ; for there is no acceptance of persons or services, but in Christ Jesus: the Jews themselves say, that the godly of the nations of the world shall have their part and portion in the world to come. f541 Ver. 36. The word which God sent unto the children of Israel , etc.] 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 Gods people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added, he is Lord of all : of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of Gods elect among them both; and therefore he will have the Gospel preached to one, as to another; ( Ephesians 2:17).

    Matthew Henry Commentary

    Verses 34-43 - Acceptance cannot be obtained on any other
    ground than that of the covenant of mercy, through the atonement of Christ; but wherever tru religion is found, God will accept it without regarding names or sects The fear of God and works of righteousness are the substance of tru religion, the effects of special grace. Though these are not the caus of a man's acceptance, yet they show it; and whatever may be wanting i knowledge or faith, will in due time be given by Him who has begun it They knew in general the word, that is, the gospel, which God sent to the children of Israel. The purport of this word was, that God by it published the good tidings of peace by Jesus Christ. They knew the several matters of fact relating to the gospel. They knew the baptis of repentance which John preached. Let them know that this Jesu Christ, by whom peace is made between God and man, is Lord of all; no only as over all, God blessed for evermore, but as Mediator. All power both in heaven and in earth, is put into his hand, and all judgmen committed to him. God will go with those whom he anoints; he will be with those to whom he has given his Spirit. Peter then declare Christ's resurrection from the dead, and the proofs of it. Faith ha 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 what must 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 remission of sins lays foundation for all other favours and blessings, by taking that out of the way which hinders the bestowing of them. If sin be pardoned, all is well, and shall end well for ever.

    Greek Textus Receptus

    455 5660 V-AAP-NSM δε 1161 CONJ πετρος 4074 N-NSM το 3588 T-ASN στομα 4750 N-ASN ειπεν 2036 5627 V-2AAI-3S επ 1909 PREP αληθειας 225 N-GSF καταλαμβανομαι 2638 5731 V-PMI-1S οτι 3754 CONJ ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S προσωποληπτης 4381 N-NSM ο 3588 T-NSM θεος 2316 N-NSM

    Vincent's NT Word Studies

    34. I perceive. See on ch. iv. 13.

    Respecter of persons (proswpolhmpthv). See on respect of persons, Jas. ii. 1. Only here in New Testament.

    Robertson's NT Word Studies

    10:34 {Opened his mouth} (anoixas to stoma). Solemn formula for beginning his address (#8:35; 18:14; Mt 5:2; 13:35). But also good elocution for the speaker. {I perceive} (katalambanomai). Aoristic present middle of katalambanw, to take hold of, the middle noting mental action, to lay hold with the mind (#Ac 4:13; 10:34; 25:25; Eph 3:18). It had been a difficult thing for Peter to grasp, but now "of a truth" (ep' aleqeias) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. {Respecter of persons} (proswpolemptes). this compound occurs only here and in Chrysostom. It is composed of proswpon face or person (pros and oy, before the eye or face) and lambanw. The abstract form pros"polmpsia occurs in #Jas 2:1 (also #Ro 2:11; Eph 6:9; Col 3:25) and the verb pros"polempte" in #Jas 2:9. The separate phrase (lambanein proswpon) occurs in #Lu 20:21; Ga 2:6. The phrase was already in the LXX (#De 10:17; 2Ch 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favorites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48


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