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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 10:34–43. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, Act 10:34. O ye Corinthians, our mouth is open to you, saith Paul, Co2 6:11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon.
I.Because they were Gentiles to whom he preached.
He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu 1:17; Deu 16:19; Pro 24:23), and are blamed for doing, Psa 82:2. And it is often said of God that he doth not respect persons, Deu 10:17; Ch2 19:7; Job 34:19; Rom 2:11; Col 3:25; Pe1 1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu 7:7, Deu 7:8; Deu 9:5, Deu 9:6; Mat 20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act 10:35. The case is plainly thus -
1.God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom 2:3, Rom 2:8, Rom 2:9, Rom 2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews.
2.He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa 18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now,
(1.)This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen 4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not?
(2.)Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom 3:1, Rom 3:2; Rom 9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal 5:6; Col 3:11.
II.Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act 10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build.
1.They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act 10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom 10:18. That word, that divine word, that word of power and grace, you know.
(1.)What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read - euangelizomenos eirēnēn. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself.
(2.)To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa 126:2.
2.They knew the several matters of fact relating to this word of the gospel sent to Israel.
(1.)They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar 1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did.
(2.)They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it.
(3.)They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act 14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound.
(4.)They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him.
(5.)They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act 10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country.
3.They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know,
(1.)That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers.
(2.)That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission.
(3.)That God was with him, Act 10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit.
III.Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ.
1.The power by which he arose is incontestably divine (Act 10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up.
2.The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest - edōken auton emphanē genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. - Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses.
(1.)They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he.
(2.)They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exo 24:11), that they saw God, and did eat and drink.
IV.He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus:
he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe,
1.Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them.
(1.)By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged.
(2.)By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act 10:43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established.
2.What they must believe concerning him.
(1.)That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act 10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act 17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend.
(2.)That if we believe in him we shall all be justified by him as our righteousness, Act 10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.
Historical interpretation
Sixteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He thus clearly indicates, that he whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. The knowledge of the Son was, however, lacking to him.
"But in every nation he that feareth Him, and worketh righteousness, is acceptable to him." What then? It may be asked, is the man yonder in Persia acceptable to Him? If he be worthy, in this regard he is acceptable, that it should be granted him to be brought unto faith. The Eunuch from Ethiopia He overlooked not. "What shall one say then of the religious men who have been overlooked?" It is not the case, that any such ever was overlooked. But what he says is to this effect, that God rejects no man. "In every nation, he that feareth God and worketh righteousness:" by righteousness he means, all virtue. Mark, how he subdues all elation of mind in him.
"Every one," as he saith, "that feareth Him, and worketh righteousness, would be acceptable to Him." As when Paul saith, "For when the Gentiles which have not the Law, do by nature the things of the Law." "That feareth God and worketh righteousness:" he assumes both doctrine and manner of life: is "accepted with Him;" for, if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot, much more them that work righteousness, and are willing, shall He in anywise not overlook. "What say you then to this, that there are likely persons, men of mild disposition, and yet they will not believe?" Lo, you have yourself named the cause: they will not. But besides the likely person he here speaks of is not this sort of man, but the man "that worketh righteousness:" that is, the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows. See how this man was acceptable: see how, as soon as he heard, he was persuaded.
That is, God calls and attracts him to the truth. Can you see Paul? He was more vehement than any one in warring and persecuting. Yet because he led an irreproachable life and did these things not through human passion, he was both received and reached a mark beyond all.
In every nation: That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him and work justice. But then true faith is always to be presupposed, without which (saith St. Paul, Heb. 11. 6) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies, and therefore highly displeasing to the God of truth.
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Summary
Acts 10:35 is a pivotal declaration by the Apostle Peter, revealing a profound shift in the early Christian understanding of God's universal acceptance. This verse encapsulates the realization that God's grace and salvation are not exclusive to one ethnic group but extend to all who genuinely seek Him, demonstrating a reverent fear of Him and actively living out His righteous standards. It marks a foundational moment for the church's mission to the Gentiles.
Context
Literary Context
This verse is spoken by Peter during his groundbreaking visit to the house of Cornelius, a Roman centurion in Caesarea. The immediate context is Peter's sermon, which begins in Acts 10:34 with his profound realization: "Of a truth I perceive that God is no respecter of persons." This understanding was preceded by Peter's transformative vision in Acts 10:9-16, where he was instructed not to call anything unclean that God had cleansed. This vision, combined with the divine instruction to accompany Cornelius's messengers, challenged Peter's deeply ingrained Jewish dietary and social customs. Peter's entry into a Gentile home was an unprecedented act for a devout Jew, signifying a theological breakthrough that would reshape the trajectory of the early church. The verse itself serves as a summary statement of God's impartial character, laying the groundwork for the outpouring of the Holy Spirit on Cornelius's household, detailed in Acts 10:44-48.
Historical & Cultural Context
First-century Jewish society was characterized by strict adherence to the Mosaic Law, which included dietary restrictions and social separation from Gentiles, often viewed as "unclean." While there were "God-fearers" like Cornelius who worshipped the God of Israel without full conversion, full fellowship between Jews and Gentiles was rare and often forbidden by custom. Caesarea, a Roman city, served as a melting pot where Jewish and Roman cultures intersected, making it a fitting backdrop for this pivotal event. Peter, as a devout Jew and an apostle, carried the weight of centuries of tradition. His encounter with Cornelius, a Roman military officer, thus represented a significant cultural and religious barrier being broken down by divine intervention, paving the way for the Gospel to transcend ethnic and national boundaries.
Key Themes
Peter's declaration in Acts 10:35 is central to several overarching themes in Acts and the broader New Testament. Foremost is God's Impartiality and Universal Acceptance, directly stated in Acts 10:34 and elaborated here. This theme challenges the notion of exclusive divine favor based on ethnicity, emphasizing that God's grace is available to all who respond to Him, regardless of their background. Another key theme is the Nature of True Faith, which is presented as encompassing both an internal disposition ("feareth him") and external manifestation ("worketh righteousness"). This highlights that genuine reverence for God naturally leads to a life of moral uprightness and obedience, not as a means to earn salvation, but as evidence of a transformed heart. Finally, the narrative underscores the Expansion of the Gospel, demonstrating God's initiative in extending salvation beyond the Jewish people, thereby setting the stage for the global mission of the church, as commanded by Jesus in Acts 1:8.
Exposition and Analysis
Key Word Analysis
Derived from phobos (fear), this term here signifies not terror or dread, but a profound reverence, awe, and respectful submission to God. It implies a recognition of His sovereignty, holiness, and majesty, leading to a desire to honor and obey Him. This "fear" is a foundational spiritual posture for those who genuinely seek God.
The verb ergázomai means "to toil, to effect, to be engaged in or with," indicating active engagement and practice. Dikaiosýnē refers to "equity of character or act," encompassing moral uprightness, justice, and conformity to God's will. Thus, "worketh righteousness" describes a life actively characterized by just and upright conduct, flowing from a heart that reveres God. It is the practical outworking of one's faith and devotion.
This adjective means "approved, welcome, or pleasing." It conveys God's favorable reception and approval. When applied to individuals, it signifies that they are found agreeable and receive divine favor. This acceptance is a gracious divine response to those who demonstrate genuine reverence for Him and live righteously, signifying their inclusion in His covenant purposes.
Verse Breakdown
"But in every nation"
The opening "But" (Greek: allá) signals a strong contrast to the previous understanding that God's favor was exclusively or primarily for the Jewish people. The phrase "in every nation" (Greek: en pâs éthnos) emphatically declares the universal scope of God's acceptance, extending beyond Israel to all peoples and ethnic groups, breaking down long-held barriers.
"he that feareth him"
This clause describes the internal disposition required for divine acceptance. It refers to an individual who holds God in profound reverence and awe, acknowledging His supreme authority and holiness. This "fear" is not a cowering dread but a respectful devotion that motivates obedience and a desire to please Him.
"and worketh righteousness"
This clause describes the external manifestation of the internal reverence. It indicates a life actively engaged in morally upright conduct, justice, and obedience to God's revealed will. This "working righteousness" is not a means to earn salvation, but rather the natural fruit and evidence of a heart genuinely turned towards God, demonstrating the authenticity of one's faith.
"is accepted with him."
This final clause states the divine response. Those who exhibit both a reverent heart and righteous living receive God's approval and favor. This "acceptance" (Greek: dektós) signifies that they are welcome in His presence and are recipients of His gracious regard, regardless of their ethnic or national origin.
Literary Devices
Peter's statement in Acts 10:35 employs several effective literary devices. The conjunction "But" serves as a powerful Contrast, immediately signaling a departure from the previous, limited understanding of God's dealings. This sets up the universal scope of God's acceptance against the backdrop of Jewish exclusivity. The phrase "in every nation" uses Synecdoche (or perhaps Metonymy), where "nation" stands for the people within those nations, emphasizing the global reach of God's impartiality. Furthermore, the verse employs Juxtaposition by placing "feareth him" (an internal spiritual posture) alongside "worketh righteousness" (an external, observable action). This highlights the holistic nature of genuine faith, where inner devotion is inextricably linked to outward conduct. Finally, the entire verse functions as a Declarative Statement, a definitive theological pronouncement by Peter, marking a watershed moment in the early church's understanding of God's inclusive plan of salvation.
Theological and Thematic Connections
Acts 10:35 profoundly shapes our understanding of God's character and the nature of true faith. It reveals God as fundamentally impartial, extending His grace and acceptance not based on ethnic lineage, social status, or religious ritual, but on the genuine disposition of the heart and the resulting righteous conduct. This does not imply salvation by works, but rather that a heart truly aligned with God will inevitably manifest itself in a life that seeks to honor Him through moral uprightness and obedience. God's acceptance is a gracious response to those who, from every nation, demonstrate both a reverent fear of Him and an active pursuit of His righteousness, thereby dismantling the barriers that once separated humanity.
Reflection and Application
Acts 10:35 serves as a powerful reminder for believers today, challenging us to embody God's impartiality in our own lives and ministries. It compels us to examine any lingering prejudices or exclusive attitudes we might hold, urging us to embrace the diversity of God's global family. The verse underscores that genuine faith is not merely intellectual assent but a transformative encounter that leads to a life characterized by both profound reverence for God and active pursuit of righteousness. This means our actions should reflect our devotion, demonstrating justice, compassion, and integrity in all our interactions. Furthermore, Peter's realization should ignite within us a renewed passion for the Great Commission, recognizing that the Gospel message is for "every nation," and we are called to share it without discrimination, trusting that God is already at work in the hearts of people from all backgrounds, preparing them for His acceptance.
Questions for Reflection
FAQ
Does "worketh righteousness" mean salvation by works?
No, "worketh righteousness" in Acts 10:35 does not mean that salvation is earned by human effort or good deeds. The New Testament consistently teaches that salvation is a gift of God's grace, received through faith in Jesus Christ, not by works (e.g., Ephesians 2:8-9). Instead, "working righteousness" describes the natural and necessary outflow of a heart that genuinely fears God and has been transformed by Him. It is the evidence or fruit of true faith and a changed life, not the root or cause of God's acceptance. Cornelius, for example, was already a "devout man, and one that feared God" and "gave much alms to the people" (Acts 10:2), yet he still needed to hear the Gospel of Jesus Christ for salvation, as Peter's subsequent sermon made clear. God accepts those who are already seeking Him and living righteously as a demonstration of their sincere heart, and then He reveals the full path to salvation through Christ.
What does "fear him" truly mean in this context?
In biblical language, "fear him" (Greek: phobéō) when referring to God, rarely means terror or dread in the sense of being scared of punishment. Instead, it signifies a profound reverence, awe, and respectful submission to God's majesty, holiness, and sovereignty. It implies recognizing God's supreme authority and power, leading to a deep desire to honor Him, obey His commands, and live in a way that is pleasing to Him. This "fear of the Lord" is often described as the beginning of wisdom (Proverbs 9:10) and is a hallmark of genuine piety. For Cornelius, it meant turning away from pagan gods and worshipping the one true God, demonstrating devotion and living morally upright, even before fully understanding the Gospel of Jesus Christ.
Christ-Centered Fulfillment
Acts 10:35, while spoken by Peter before the full theological implications of Christ's work were universally understood, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "him" who is feared and whose righteousness is worked is ultimately God, perfectly revealed in the person and work of Jesus. Christ is the one who, through His atoning sacrifice, broke down the dividing wall of hostility between Jew and Gentile, making it possible for "every nation" to be accepted by God (Ephesians 2:14-16). Our ability to "fear him" with true reverence and to "work righteousness" is not a human achievement but a divine enablement, made possible by the indwelling Holy Spirit, whom Christ poured out after His ascension (Acts 2:33). It is through faith in Christ that we are declared righteous (Romans 3:22) and empowered to live righteously as a reflection of our new nature (Philippians 2:13). Therefore, the acceptance promised in this verse is ultimately an acceptance into God's family, secured by the finished work of Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).