Exegetical and Hermeneutical Commentary of Acts 10:37
That word, [I say,] ye know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached;
37. that word, I say, you know ] Better, “ye know the tidings.” The Greek rendered “word” here is not the same which is so translated in the previous verse. The former refers to the whole message of salvation through Christ, the latter to the tidings about Jesus which had gone abroad after the preaching of John the Baptist. These tidings Peter either assumes Cornelius and his friends to know because of the teaching which had already extended as far as Csarea (Act 8:40), or else he has learnt that they have this knowledge about the facts of the life of Jesus from the conversation which he held with the centurion at his first arrival. Hence he says “ye know of the history of Jesus.”
began from Galilee ] where Christ’s ministerial life commenced. See Mat 4:12; Mar 1:14.
Fuente: The Cambridge Bible for Schools and Colleges
That word – Greek: rema – a different word from that in the previous verse. It may be translated thing as well as word.
Which was published – Greek: which was done. You know, though it may be imperfectly, what was done or accomplished in Judea, etc.
Throughout all Judea – The miracles of Christ were not confined to any place, but were performed in every part of the land. For an account of the divisions of Palestine, see the notes on Mat 2:22.
And began … – Greek: having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there. Indeed, the gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.
Fuente: Albert Barnes’ Notes on the Bible
Verse 37. That word – ye know] This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter’s discourse; and thus he begins, from what they knew, to teach them what they did not know.
St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ’s manifestation.
1. After he had been baptized by John, he went into the desert, and remained there forty days.
2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip.
3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle.
4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They had heard of the doctrine of the gospel by common fame and report, which could not but spread abroad; all might know that Christ and his apostles did preach, though these might be ignorant of the particular doctrines which they taught, and which Peter was now sent to instruct them in: or by the word (in a usual Hebraism) the matter of the gospel may be meant, as the life, death, and resurrection of our blessed Saviour, which they could not but have heard several reports of.
After the baptism which John preached; who, as the Elijah who was promised, Mal 4:5, was the forerunner of the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37. That word . . . ye howThefacts, it seems, were too notorious and extraordinary to be unknownto those who mixed so much with Jews, and took so tender an interestin all Jewish matters as they did; though, like the eunuch, they knewnot the significance of them.
which was publishedthroughout all Judea, and began from Galilee(See Luk 4:14;Luk 4:37; Luk 4:44;Luk 7:17; Luk 9:6;Luk 23:5).
after the baptism which Johnpreached(See on Ac 1:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The word [I say] you know,…. By common fame and report, which had for some years past been published by John, Christ, and his apostles, in Judea and Galilee; especially some parts of it, or points in it, such as the apostle hereafter mentions must have reached their ears:
Which was published throughout all Judea; by Christ, his twelve apostles, and seventy disciples; who were sent out by him into all places, where he himself would come:
and began from Galilee, after the baptism which John preached; that is, after John had began to preach the ordinance of water baptism, and to administer it; which were done, to set the Jews inquiring after the Messiah, and to make him manifest in Israel; upon which the word of the Gospel quickly began to be preached by Christ and his apostles, and that in Galilee; for here Christ began to preach himself, and here he called his apostles, and sent them forth to preach it.
Fuente: John Gill’s Exposition of the Entire Bible
Ye know ( ). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of (you).
Beginning (). The Textus Receptus has (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Lu 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of in the same sense by Peter in Ac 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44) corresponds in broad outline with Mark’s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John’s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
Fuente: Robertson’s Word Pictures in the New Testament
That word [] . The contents of the message : the report or history which it proclaimed.
Fuente: Vincent’s Word Studies in the New Testament
1) “That word, I say, ye know,” (hrema humeis oidate) “The word-record you all know,” you familiar with the report and message, the witness of Jesus Christ, Act 1:8; Act 2:32-41; Act 3:13-26.
2) “Which was published throughout all Judea,” (to genomenon kath’ holes tes loudaias) “Which report and deeds became known throughout all the area of Judea,” following Pentecost especially, when the “scattered abroad” went everywhere preaching the word, Act 8:4.
3) “And began from Galilee,” (arksamenos apo tes Galilaias) “Beginning or originating from Galilee,” the Galilean area or territory, during the early (beginning) ministry of our Lord, when He entered the synagogue on the Sabbath day in Nazareth, after His baptism, Luk 4:16-24; Mat 4:12-20; Mar 1:14-22. The New Testament gospel message and the church originated in the country of Galilee, three years before our Lord’s death, resurrection, and ascension in Judea.
4) “After the baptism,” (meta to baptisma) “Having origin or beginning after the order of the baptism,” heaven sent, mandated, or authorized to be administered by John the Baptist, only to professing believers, Act 3:1-17; Act 19:4.
5) “Which John preached;” (ho ekeruksen loannes) “Which John (the Baptist) heralded,” foretold, preached and declared. A baptism of water, to those who repented of their sins, and believed on Christ. This baptism was authorized-mandated from heaven, Joh 1:23; Joh 1:33; Act 1:21; Act 1:23.
Fuente: Garner-Howes Baptist Commentary
37. Ye know how the word. This sermon of Peter consisteth upon [of] two members principally; for in the former he reciteth an history; secondly, he descendeth unto the fruit of the history). For seeing that the coming of Christ into the world, his death and resurrection, are the matter of our salvation, Christ cannot otherwise be set before us to salvation, than if we first know that he hath put on our flesh; that he was in such sort conversant amongst men; that he proved himself, by certain testimonies, to be the Son of God; that he was at length nailed upon the cross, and raised up from the dead by the power of God. Again, lest the knowledge of the history be unprofitable and cold, we must also show the end why he came down from his heavenly glory into the world, why he suffered such a death so reproachful amongst men, and accursed by the mouth of God. The cause of his resurrection must be showed, whence the effect and fruit of all these things is gathered; to wit, that Christ was humbled, that he might restore us unto perfect blessedness who were quite lost; and also that he put on brotherly love together with our flesh; that by taking upon him our infirmities, he unburdened us thereof; that he made satisfaction for our sins, by the sacrifice of his death, that he might purchase the Father’s favor for us; that when as he had gotten the victory of death, he purchased for us eternal life; that he set heaven open for us by his entrance into the same; that all the power of the Spirit was poured out upon him, that he might enrich us with his abundance, (Isa 61:1.)
This order of teaching doth Peter observe when he beginneth with the history of the gospel; and afterward showeth what we have by Christ’s descending into the earth, by his death and resurrection. First, he saith, that Jesus of Nazareth came abroad after John’s baptism. For because John was appointed to this end, by the counsel of God, that he might lift up the minds of the people to wait for Christ, it was not meet that this point should be omitted. He was counted an excellent prophet of God; therefore his authority was of great importance to make Christ to be believed, especially amongst the ignorant and those which were but novices. We must note the phrase, that John preached baptism. For Luke comprehendeth, indeed, under the word baptism, all the whole ministry of John; nevertheless he showeth that it was no dumb sign, and void of doctrine. And assuredly this is the chiefest thing in all sacraments, that the Word of God may appear engraven there, and that the clear voice may sound. For which cause, that wicked profanation which is seen in Papistry is so much the more to be detested, because, burying preaching, they do only charm the sacraments with magical enchantment,
Fuente: Calvin’s Complete Commentary
(37) That word, I say, ye know.The Greek for word differs from that in Act. 10:36, as including more distinctly the subject-matter of the message. In the words ye know we may trace the result of the conversation held before the more formal conference. The main facts of the life and ministry of the Christ were already known, either through that conversation, or through the previous opportunities which it had disclosed. The question at issue was the relation in which they stood to those who were now listening.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. Judea Galilee John Peter recites the facts of his history backwards. Rightly, for he thus begins with the latest and best known facts, and runs his narrative into the earlier and less known facts. And this having brought him to the beginning, he in the next verses runs down from the beginning to the present.
Fuente: Whedon’s Commentary on the Old and New Testaments
“That saying you yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached, even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good, and healing all who were oppressed of the devil. For God was with him.”
He now outlines in detail the life and ministry of Jesus. Even here in Caesarea they must have heard of Jesus Christ and His ministry, the report of which was spread throughout all Judaea, but as they may not know the detail he spells it out. It began in Galilee, after the baptism which John had preached; in Galilee of the nations, because Jesus had come for all.
It was about Jesus of Nazareth (in Galilee), one who was true man Who existed in the flesh as a human being in a Galilean town, but One Whom God anointed with the Holy Spirit and with power, so that in Him God walked on earth. He went about doing good and healing all who were oppressed by the Devil, because God was with Him. Thus Peter emphasises that God was present with Him, God’s Holy Spirit and power had anointed Him, and He had revealed His power and authority over the Devil. And on top of this He went about doing good and healing the sick. He was all goodness and power.
The ‘anointing with the Holy Spirit’ linked Jesus with the great prophetic figure in Isa 61:1-2. This Jesus Himself had already done in Luk 4:14-30. He was ‘the prophet’ come from God (compare Act 7:37). It demonstrated a man, and even more than a man, on whom God had set His hand and His seal.
‘Who went about doing good.’ Jesus revealed His kingship by ‘doing good’ (euergeton). In this regard we should remember that Hellenistic kings held a related royal title, euergetes, doer of good. Jesus was here as King over the Kingly Rule of God, as ‘the Doer of good’.
‘Healing all who were oppressed of the Devil.’ That is, He combated the power of evil and rendered him helpless. None were more aware of the power of evil spirits and ‘demons’ than the Gentiles. But here was One Who was stronger than they, and stronger than Satan himself (Luk 11:22).
Fuente: Commentary Series on the Bible by Peter Pett
37 That word, I say , ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
Ver. 37. After the baptism ] See how orderly Peter preacheth (like as Luke writeth, , sigillatim ), giving his hearers a distinct and punctual narrative of the life and death of Jesus Christ, of his offices and efficacies. To speak clearly and coherently, to cast his matter into a good mould and method, as it is not every man’s happiness, so it is no small commendation to him that can skill of it; and must be endeavoured by all that would win upon their people’s affections, and draw them to duty, as the Athenian orators, who were there hence called , people leaders.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
37. ] the matter : not the thing , here or any where else: but the thing said , the ‘materies’ of the proclamation, in this case perhaps best ‘ the history .’
] Not ‘ which took place ,’ but, which was spoken , ‘published,’ as E. V. See reff. This meaning, which itself renders necessary, is further supported by . ., which can only be properly said, and is used by Luke (only, see reff.) of a publication , or spreading of a rumour, not of the happening of an event or series of events relating to one person.
. . . . ] It was from Galilee first that the fame of Jesus went abroad, as Luke himself relates, Luk 4:14 ; Luk 4:37 (44 v. r.); Act 7:17 ; Act 9:6 ( Act 23:5 ). Galilee also was the nearest to Csarea, and may have been for this reason expressly mentioned. is an unexpected transference of the case and gender into that of the prime agent, a construction common enough in the Apocalypse ( Act 4:1 reff.), but surprising in St. Luke.
. ] So also Peter dates the ministry of our Lord in ch. Act 1:22 . (See note there.)
Fuente: Henry Alford’s Greek Testament
Act 10:37 . : so far Peter has referred to a message which would be unknown to Cornelius, the message of peace through Christ, but he now turns to what Cornelius probably did know by report at all events; . not the of Act 10:36 , but only the “report”. ., i.e. , all Palestine including Galilee, cf. Act 2:9 , Act 11:1 ; Act 11:29 , Luk 1:5 (Luk 4:44 ), Act 7:17 , Act 23:5 , see on Act 9:31 ; Act 9:42 above. , see critical notes; cf. Act 1:22 and Luk 23:5 . If we read the accusative it agrees with (see above); if the nominative, cf. for a similar construction Luk 24:47 , and see Blass, Gram. , p. 81. The abruptness of the construction is quite in accordance with that elsewhere marked in St. Peter’s speeches, cf. Act 2:22-24 , Act 3:14 ff.
Fuente: The Expositors Greek Testament by Robertson
know. Greek. oida. App-132.
was published. Literally came to be.
throughout. Greek. kata.
baptism. App-115.
preached = proclaimed. Greek. kerusso. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
37. ] the matter: not the thing, here or any where else: but the thing said, the materies of the proclamation, in this case perhaps best the history.
] Not which took place, but, which was spoken, published, as E. V. See reff. This meaning, which itself renders necessary, is further supported by . ., which can only be properly said, and is used by Luke (only, see reff.) of a publication, or spreading of a rumour, not of the happening of an event or series of events relating to one person.
. . . .] It was from Galilee first that the fame of Jesus went abroad, as Luke himself relates, Luk 4:14; Luk 4:37 (44 v. r.); Act 7:17; Act 9:6 (Act 23:5). Galilee also was the nearest to Csarea, and may have been for this reason expressly mentioned. is an unexpected transference of the case and gender into that of the prime agent, a construction common enough in the Apocalypse (Act 4:1 reff.), but surprising in St. Luke.
.] So also Peter dates the ministry of our Lord in ch. Act 1:22. (See note there.)
Fuente: The Greek Testament
Act 10:37. , ye know) from proofs more ancient than my coming. [Therefore they had no need of a fuller relation of these events.-V. g.]-) The participle either by itself, or used as an adverb: with which comp. Luk 24:47, . It is employed absolutely by a frequent and elegant Grcism.- , from Galilee) Joh 1:43; Joh 2:1 (Cana). Csarea was tolerably near to that region, but somewhat remote from Jerusalem: Act 10:39.-, after) John constitutes the boundary between the Old and New Testament.- , the baptism) that most celebrated ordinance.
Fuente: Gnomon of the New Testament
ye know: Act 2:22, Act 26:26, Act 28:22
which: Luk 4:14, Luk 23:5
after: Act 1:22, Act 13:24, Act 13:25, Mat 3:1-3, Mat 4:12-17, Mar 1:1-5, Mar 1:14, Mar 1:15, Joh 4:1-3
Reciprocal: Mar 1:4 – did Joh 4:38 – other
Fuente: The Treasury of Scripture Knowledge
7
Act 10:37. The work for Jesus began with the introductory labors of John in the wilderness, and consisted of his baptism of the people, connected with belief of the story that Jesus was to come.
Fuente: Combined Bible Commentary
Act 10:37. That word ye know. It has been pointed out above that the Greek term here translated word is different from that translated in the same way in the preceding verse. The emphasis is on the word ye, and there is an intentional contrast between it and the we of Act 10:39. It was inevitable that Cornelius and his friends should have had a general knowledge of the facts connected with the early promulgation of the Gospel, such as the work of John the Baptist and the beneficent miracles of the Lord Jesus. The news of these things must have penetrated among the Pagan population of Palestine, especially among those who were drawn by sympathy towards the Jews and the Jewish religion. Bengel remarks that St. Peter spoke to these Gentiles in a way very different from that in which St. Paul addressed Gentiles remote from Palestine, at Lystra and at Athens, and points out how St. Peter here refers (Act 10:43) in general to the prophets, which St. Paul did not do on those occasions, while yet he does not, as when addressing the Jews, bring forward prophetic testimonies in detail.
Began from Galilee. For the facts of the case, see Joh 1:43; Joh 2:1; Joh 4:3. It is worth while to note that Csarea was very near the district of Galilee.
Fuente: A Popular Commentary on the New Testament
See notes on verse 36
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10:37 {7} That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
(7) The sum of the Gospel (which will be made manifest at the latter day, when Christ himself will sit as judge both of the living and the dead), is this, that Christ promised to the fathers and exhibited in his time with the mighty power of God (which was demonstrated by all means) and at length crucified to reconcile us to God, did rise again the third day, so that whoever believes in him should be saved through the remission of sins.
Fuente: Geneva Bible Notes
Peter proceeded to outline Jesus of Nazareth’s career for his listeners assuming some knowledge that was common but adding more details than Luke recorded in Peter’s previous speeches. This is the most comprehensive review of Jesus’ career found in any speech in Acts. These details would have been appropriate since Peter’s hearers here were Gentiles. Peter’s sketch followed the same general outline as Mark’s Gospel, which, according to early Christian tradition, Peter influenced.
Luke undoubtedly summarized Peter’s message, as he did the other addresses in Luke-Acts, and stressed points important to his readers. These points included the fulfillment of Isa 61:1 (in Act 10:38, cf. Luk 4:14-30), the importance of apostolic witness (in Act 10:39-41, cf. Act 1:8), and Jesus’ post-resurrection eating and drinking with his disciples (Act 10:41, cf. Luk 24:41-43). "The thing" to which Peter referred was the earthly ministry of Jesus.