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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
Four Centuries of Reception
8 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 is Christ [Anointed] because of the Spirit and the anointing that is in the Spirit. Therefore, the anointing of the Lord is not of something foreign to the divinity, nor is the name Christ nor those called Christian after him. For, in truth, someone would lament if the name of our salvation both had its source in a creature and were derived from a creature and if we had our adoption through a slave. A creature does not make a creature holy, but all creation is made holy by the sole holy one who says concerning himself, “I sanctify myself.” But through the Spirit he sanctifies.… The Spirit, of course, is not a creature but the mark of the sanctity of God and the fountain of holiness for all. In the holiness of the Spirit were we called, as the apostle teaches. This renews us and shows us once again to be the images of God, and through the bath of rebirth and renewal of the Holy Spirit we are made adopted sons [children] of God.
Do not be misled because the apostle frequently omits the names of the Father and the Holy Spirit when he speaks of baptism. Do not imagine because of this that the invocation of their names has been omitted. St. Paul says, “As many of you as were baptized into Christ have put on Christ” and … “all of us who have been baptized into Christ Jesus were baptized into his death.” To address Christ in this way is a complete profession of faith, because it clearly reveals that God anoints the Son (the anointed One) with the unction of the Spirit. We can learn this from Peter’s words in Acts, “God anointed Jesus of Nazareth with the Holy Spirit,” or from Isaiah, “The Spirit of the Lord God is upon me, because the Lord has anointed me,” or from the Psalms, “Therefore God, your God has anointed you with the oil of gladness above your fellows.” But the Scripture also speaks of baptism in the context of the Spirit alone, for example, “For by one Spirit we are all baptized into one body.” There are other passages that agree with this: “You shall be baptized with the Holy Spirit,” and “He will baptize you with the Holy Spirit.” No one would claim that on the basis of these passages the invocation of the Spirit’s name alone makes baptism complete and perfect.
To name Christ is to confess the whole, for it is to point to God [The Father] who has anointed the Son; and to the Son who has been anointed, and to the unction itself, which is The Spirit. This accords with Peter’s teaching in Acts: ‘God anointed Jesus of Nazareth with the Holy Spirit [Acts 10.38] and with the teaching of Isaiah: ‘The Spirit of the Lord is upon me, because the Lord has anointed me’ (Isaiah 61.1). The Psalmist simply says, ‘Therefore God, your God, has anointed you with the oil of gladness’ (Ps 45.7). - "On The Holy Spirit, 12"
But the Son, having all things which are the Father’s, is himself proclaimed a king by holy Scripture. Now the divine Scripture says that the Holy Spirit is the unction of the Only Begotten, interpreting the dignity of the Spirit by a transference of the terms commonly used in this world. For as, in ancient days, in those who were advanced to kingship, the token of this dignity was the unction that was applied to them, and when this took place there was thenceforth a change from private and humble estate to the superiority of rule, and he who was deemed worthy of this grace received after his anointing another name, being called, instead of an ordinary man, the Anointed of the Lord. For this reason, that the dignity of the Holy Spirit might be more clearly shown to humankind, he was called by the Scripture “the sign of the kingdom” and “Unction,” whereby we are taught that the Holy Spirit shares in the glory and kingdom of the only begotten Son of God. For as in Israel it was not permitted to enter upon the kingdom without the unction being previously given, so the word, by a transference of the terms in use among ourselves, indicates the equality of power, showing that not even the kingdom of the Son is received without the dignity of the Holy Spirit. And for this reason he is properly called Christ, since this name gives the proof of his inseparable and indivisible conjunction with the Holy Spirit. If, then, the only-begotten God is the Anointed, and the Holy Spirit is his Unction, and the appellation of Anointed points to the kingly authority, and the anointing is the token of his kingship, then the Holy Spirit shares also in his dignity. If, therefore, they say that the attribute of Godhead signifies dignity and the Holy Spirit is shown to share in this last quality, it follows that he who partakes in the dignity will also partake in the name that represents it.
Then he adduces these Gentiles themselves as witnesses: "ye know," says he, "the matter which came to pass throughout all Judea, beginning at Galilee - then he confirms it from this also - after the baptism which John preached" - "even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power." He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him.
Then he proves how He was Lord of all, from the things which He achieved "throughout all Judea. For ye know," saith he, "the matter which came to pass throughout all Judea:" and, what is the wonderful part of it, "beginning at Galilee: after the baptism which John preached." First he speaks of His success, and then again he says concerning Him, "Jesus of Nazareth." Why, what a stumbling-block, this birthplace!
"How God anointed Him with the Holy Ghost and with power." Then again the proof - how does that appear? - from the good that He did. "Who went about doing good, and healing all that were oppressed of the devil:" and the greatness of the power shown when He overcomes the devil; and the cause, "Because God was with Him." Therefore also the Jews spake thus: "We know that Thou art a teacher come from God: for none can do these miracles except God be with him."
"Who went about doing good, and healing all that were oppressed of the devil." By this he shows that many cases of lost senses or paralyzed limbs are the devil's work, and a wrench given to the body by him: as also Christ said. "For God was with Him." Again, lowly terms.
Because God was with Him. That is, the Father with the Son. For it is better to understand it thus than to indicate that the divinity of the Son cohabitated with the man whom He assumed, lest we seem to duplicate the person of Christ and fall into the dogma of Nestorius.
How God anointed Him with the Holy Spirit and power. Another edition says: As God anointed Him. Hence John preached Jesus, as God anointed Him with the Holy Spirit, then indeed when he said: He Himself will baptize you with the Holy Spirit (Matthew III). And again: Because I saw the Spirit descending like a dove upon Him (John I). Therefore, Jesus was anointed not with visible oil, but with the gift of grace, which is signified by the visible ointment with which the Church anoints the baptized. Yet He was not then anointed with the Holy Spirit when it descended upon Him as a dove after His baptism. For then He deigned to prefigure His body, that is, His Church, in which the baptized especially receive the Holy Spirit. But He is to be understood to have been anointed with that mystical and invisible anointing at the time when the Word of God was made flesh, that is, when human nature was united with the Word of God in the womb of the virgin without any precedents of meritorious good works so that it became one person with Him. For this reason, we confess Him born of the Holy Spirit and the Virgin Mary.
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Summary
Acts 10:38 provides a concise yet profound summary of Jesus' earthly ministry, delivered by Peter in a pivotal sermon to Cornelius's Gentile household. It highlights Jesus' divine anointing by God with the Holy Spirit and power, His active and benevolent work of doing good and healing those oppressed by the devil, and the foundational truth that God's constant presence enabled His miraculous and redemptive acts. This verse serves as a foundational declaration of Christ's identity and mission, bridging Old Testament prophecy with New Testament fulfillment.
Context
Literary Context
Acts 10:38 is embedded within Peter's sermon to Cornelius's household in Caesarea, a moment of profound theological and historical significance for the early church. Preceding this verse, Peter has been supernaturally guided to the home of Cornelius, a Roman centurion, through a vision and divine instruction. Peter's initial reluctance to associate with Gentiles, rooted in Jewish dietary and purity laws, is overcome by God's explicit command to "not call anything impure that God has made clean" (Acts 10:15). This sermon, therefore, is not merely an evangelistic message but a theological justification for the inclusion of Gentiles into the Christian community, demonstrating that God shows no partiality (Acts 10:34). Verse 38 specifically functions as the core of Peter's explanation of who Jesus is and what He accomplished, setting the stage for the Holy Spirit's outpouring on these Gentiles, mirroring Pentecost, as recorded in Acts 10:44-48.
Historical & Cultural Context
The setting is Caesarea Maritima, a Roman city and the administrative capital of Judea, contrasting sharply with Jerusalem's Jewish-centric environment. Cornelius, a centurion of the Italian Regiment, represents a devout Gentile, a "God-fearer" who worshipped the God of Israel but had not fully converted to Judaism. For a Jew like Peter to enter a Gentile's home was a significant cultural and religious transgression, underscoring the revolutionary nature of God's work in breaking down barriers between Jew and Gentile. The concept of "anointing" would have resonated with Jewish listeners, recalling the anointing of prophets, priests, and kings in the Old Testament, signifying divine appointment and empowerment. For Gentiles, the demonstration of "power" and "healing" would have been compelling evidence of divine authority, contrasting with the impotence of pagan deities. This historical moment marks the decisive expansion of the Gospel beyond its Jewish cradle, challenging deeply ingrained social and religious norms of the time.
Key Themes
This verse contributes to several major themes within Acts and the broader New Testament. Firstly, it underscores the divine initiative and empowerment of Jesus' ministry. Jesus' actions were not merely human endeavors but were divinely sanctioned and empowered by the Holy Spirit, establishing His unique role as the Messiah, the "Anointed One." This theme is consistent with Luke 4:18-19, where Jesus Himself declares His anointing by the Spirit for His mission. Secondly, the verse highlights the compassionate and redemptive nature of Jesus' work. His ministry was characterized by active "doing good" and "healing," demonstrating God's benevolent character and His active opposition to suffering and evil. This aligns with the pervasive theme in the Gospels of Jesus' compassion for the crowds and His authority over sickness and demonic forces, as seen in passages like Matthew 9:35. Finally, the phrase "for God was with him" emphasizes the intimate and constant communion between Jesus and the Father, validating His authority and effectiveness. This divine presence is the ultimate source of His power and the assurance of His success, reinforcing the theological truth of Jesus' unique relationship with God.
Exposition and Analysis
Key Word Analysis
From χράομαι through the idea of contact; to smear or rub with oil, i.e. (by implication) to consecrate to an office or religious service. In this context, it signifies Jesus' divine commissioning and empowerment by the Holy Spirit for His unique role as the Messiah, the "Anointed One," set apart by God for a specific redemptive mission. This is not a physical anointing but a spiritual one, marking Him as the chosen King, Priest, and Prophet.
From δύναμαι; force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself). This word denotes the inherent ability, strength, and might that accompanied Jesus' ministry. It refers to the supernatural capacity with which Jesus operated, enabling His miracles, healings, and authoritative teaching, clearly demonstrating His divine origin and backing.
From διαβάλλω; a traducer; specially, Satan. This term identifies the ultimate spiritual adversary, a slanderer and false accuser, who seeks to oppress humanity. Peter's use of this term clarifies that the suffering and oppression Jesus addressed were not merely physical ailments but often had a spiritual root, highlighting Jesus' victory over the forces of evil.
Verse Breakdown
"How God anointed Jesus of Nazareth with the Holy Ghost and with power:"
This opening clause establishes the divine origin and empowerment of Jesus' ministry. It emphasizes that Jesus' authority and effectiveness were not self-derived but were a direct result of God's specific act of anointing Him with the Holy Spirit and supernatural power. The mention of "Nazareth" grounds Jesus' divine mission in His earthly, historical reality, underscoring His humanity alongside His divine commission.
"who went about doing good, and healing all that were oppressed of the devil;"
This clause describes the active, compassionate, and confrontational nature of Jesus' ministry. "Went about" (Greek diérchomai) suggests a pervasive, itinerant ministry. "Doing good" (Greek euergetéō) encapsulates His benevolent acts, while "healing all that were oppressed of the devil" specifically identifies the primary targets of His redemptive work: those suffering under the tyrannical influence of evil. This reveals Jesus as the liberator, actively reversing the effects of Satan's dominion.
"for God was with him."
This concluding phrase serves as the ultimate theological validation and explanation for Jesus' extraordinary ministry. It affirms the unbroken, intimate communion between Jesus and the Father, indicating that God's constant presence was the source of Jesus' authority, power, and success in every act of good, healing, and deliverance. It underscores the unity of purpose and action within the Godhead in the work of redemption.
Literary Devices
Acts 10:38 is a masterful example of Concise Summary, distilling the essence of Jesus' entire earthly ministry into a single, potent sentence. It employs Parallelism by juxtaposing Jesus' active "doing good" and "healing" with the source of the oppression, "the devil," thereby highlighting His role as the divine counter-force to evil. The phrase "God was with him" functions as a powerful Theological Statement and Causal Explanation, providing the ultimate reason for Jesus' unparalleled authority and effectiveness. There is also an element of Emphasis through the cumulative effect of "anointed... with the Holy Ghost and with power," underscoring the supernatural nature of His mission.
Theological and Thematic Connections
Acts 10:38 is a foundational statement for understanding the person and work of Christ, emphasizing His divine appointment and empowerment for a ministry of restoration and liberation. It reveals that God's redemptive plan involves direct confrontation with evil and the active demonstration of His benevolent power through His Son. This verse also serves as a prototype for Spirit-empowered ministry, showing that divine presence and power are essential for effective service, a truth extended to believers through the indwelling of the Holy Spirit. The inclusion of "healing all that were oppressed of the devil" highlights the comprehensive nature of salvation, which encompasses not only spiritual deliverance but also physical and emotional restoration from the effects of sin and evil.
Reflection and Application
Acts 10:38 offers profound insights for believers today, serving as both an inspiration and a blueprint for Spirit-empowered living and ministry. Just as Jesus was uniquely anointed and empowered by the Holy Spirit for His mission, so too are believers called to live and serve in the power of the Spirit, reflecting Christ's character and continuing His work in the world. This verse challenges us to actively "do good" in our spheres of influence, extending compassion, seeking justice, and being agents of healing and restoration in a broken world. It reminds us that our effectiveness in ministry, whether in grand gestures or quiet acts of kindness, flows not from our own strength or wisdom, but from the abiding presence of God and the enabling power of the Holy Spirit working through us. Understanding this truth fosters humility, dependence on God, and boldness in confronting spiritual darkness, knowing that "God was with him" and is with us as we seek to advance His kingdom.
Questions for Reflection
FAQ
What does "anointed with the Holy Ghost and with power" mean in the context of Jesus?
This phrase signifies that Jesus, though fully God, was also fully human and, as such, was divinely commissioned and equipped by the Holy Spirit for His earthly ministry. The "anointing" refers to a spiritual consecration, setting Him apart for His unique role as the Messiah (the "Anointed One"). The "power" (Greek dýnamis) refers to the supernatural ability and authority that enabled His miracles, healings, and authoritative teaching. It means that His ministry was not merely human effort but was empowered by God Himself through the Holy Spirit, demonstrating His divine authority and the presence of the Kingdom of God (Matthew 12:28).
What does it mean that Jesus healed "all that were oppressed of the devil"?
This indicates that Jesus' ministry directly confronted the forces of evil and their effects on humanity. "Oppressed" (Greek katadynasteúō) implies being tyrannized, dominated, or held in bondage. This oppression could manifest as physical illnesses, mental anguish, or demonic possession. Peter's statement here highlights Jesus' comprehensive victory over Satan's power, demonstrating that His redemptive work extended to liberating people from all forms of spiritual and physical bondage caused by the devil's influence, fulfilling the prophecy that He would crush the serpent's head (Genesis 3:15).
Christ-Centered Fulfillment
Acts 10:38 profoundly illuminates the Christ-centered nature of God's redemptive plan. It portrays Jesus as the quintessential "Anointed One," the Messiah, whose entire ministry was a direct manifestation of God's presence and power. His "going about doing good, and healing all that were oppressed of the devil" is not merely a historical account but the very essence of His mission to undo the works of the evil one (1 John 3:8). Every act of healing, every deliverance from demonic influence, and every word of truth spoken by Jesus pointed to His ultimate victory over sin, death, and the devil on the cross. His anointing by the Spirit at His baptism (Matthew 3:16-17) inaugurated this Spirit-empowered ministry, culminating in His resurrection and ascension, where He was given "all authority in heaven and on earth" (Matthew 28:18). Thus, Acts 10:38 is a powerful summary of the Son of God's active, benevolent, and victorious work, demonstrating that in Him, God Himself drew near to humanity to rescue and restore, ultimately providing eternal salvation and liberation from all forms of oppression through His finished work.