Exegetical and Hermeneutical Commentary of Acts 10:43
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
43. To him give all the prophets witness ] Cp. Isa 49:6, “I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth.” Also Joe 2:32, “Whosoever shall call on the name of the Lord shall be delivered.” So that under the Law the redemption of the Gentiles was seen afar off. The way in which St Peter uses the Jewish Scriptures to enforce his arguments is an evidence that Cornelius and his household were familiar with those writings.
Fuente: The Cambridge Bible for Schools and Colleges
To him give … – See the notes on Luk 24:27, Luk 24:44.
That through his name … – This was implied in what the prophets said. See Rom 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned, but this was implied in what they said. They promised a Messiah, and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Rom. 4:
Fuente: Albert Barnes’ Notes on the Bible
Verse 43. To him give all the prophets witness] See Isa 9:6; Isa 52:7; Isa 53:5-6; Isa 59:20; Jer 31:34; Da 9:24; Mic 7:18, c. and Zec 13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets.
Remission of sins.] The phrase, , means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This our Saviour had told his apostles, which St. Peter here preaches to his auditors. It was included in the very first promise recorded by Moses, Gen 3:15, The seed of the woman shall break the serpents head; and so continued through all ages of the church, to be manifest in such degrees as it pleased the wisdom of God to make it known: it is certain that all the ceremonial law concerning sacrifices did testify this very thing; for by it, it did appear, that without shedding of blood there was no remission of sin, as Heb 9:22; and it is manifest by the light of nature, that the blood of bulls and goats could not take away sins, as Heb 10:4.
But through Christs name, for his sake, and by virtue of his merit, who died for our sins, and rose again for our justification, Rom 4:25, we shall receive remission of sins, Heb 9:13,14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
43. To him give all the prophetswitnessthat is, This is the burden, generally of the prophetictestimony. It was fitter thus to give the spirit of their testimony,than to quote them in detail on such an occasion. But let thisapostolic statement of the evangelical import of the Old Testamentwritings be devoutly weighed by those who are disposed to rationalizeaway this element in the Old Testament.
whosoever believeth inhimThis was evidently said with special reference to theGentile audience then before him, and formed a noble practicalconclusion to the whole discourse.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To him give all the prophets witness,…. As David, Ps 32:1 Da 9:9
that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God’s grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God’s elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, “through his blood”.
Fuente: John Gill’s Exposition of the Entire Bible
Every one that believeth ( ). This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only (second aorist active infinitive of ) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God’s plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (2:38), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group.
Through his name ( ), not as a title or magic formula (Ac 18:13), but the power of Christ himself represented by his name.
Fuente: Robertson’s Word Pictures in the New Testament
His name. As in the Lord ‘s prayer : not simply the title, but all that is embraced and expressed by the name : Christ ‘s “entire perfection, as the object revealed to the believer for his apprehension, confession, and worship” (Meyer).
Fuente: Vincent’s Word Studies in the New Testament
1) “To him give all the prophets witness,” (touto pantes hoi prophetai marturousin) “To this one (Jesus) all the prophets witness,” all bear witness. He was the central person to whom all were pointed by true prophets, Deu 18:15-18; Isa 53:1-11; Mic 7:18; Zec 13:1; Mal 4:2.
2) “That through his name,” (dia tou onomatos autou) “That thru the name or authority of Him,” whom the Father sent as a reconciliation sacrifice for all men, Isa 53:4-11; Joh 3:16; Act 4:11-12; Gal 4:4-5; 2Co 5:14-21.
3) “Whosoever believeth in him,” (panta ton pisteuonta eis auton) “Everyone believing or trusting in Him,” including all, excluding none, Joh 3:14-16; Joh 5:26; Joh 6:51-58; Rom 1:14-16; Rom 10:8-13; 1Ti 2:5-6; 1Jn 5:1.
4) “Shall receive remission of sins,” (aphesin hamartion labein) “Shall receive forgiveness, acquittal, or pardon of sins,” of lawless deeds, Luk 24:47; Eph 1:7; Act 13:38-39; Isa 55:6-7; Rom 3:25; Heb 9:22; Heb 10:18.
Fuente: Garner-Howes Baptist Commentary
43. To him bear all the prophets. Luke toucheth and gathereth the sum of the sermon briefly, as we have said; therefore is he so short (713) in noting the fruit of the history. Let us know that the words uttered by Peter are not recited in this place; but that it, is only declared of what things he intreated. And we must consider three things, That it is the proper office of Christ to reconcile men to God when their sins are done away; that we have remission of sins by faith; that this doctrine is not new or of late invented, but that it had all the prophets of God since the beginning of the world to bear witness of it.
As touching the first, if God be pleased and pacified by not imputing our sins, it appeareth hereby that he hateth and is displeased with all mankind, (714) until such time as they begin to please him by free pardon. Therefore we are all condemned of sin, which maketh us subject to the wrath of God, and bindeth us with the guiltiness of eternal death; and because we are destitute of righteousness in ourselves, we are taught to flee unto the mercy of God, as unto our only fortress. When as he saith that the faithful receive remission of sins, there is understood a hidden contrariety between them and God; for God must needs offer it of his own accord that the faithful may receive it. When as he saith that it is given by the name of Christ, his meaning is, that we return into God’s favor by the benefit of Christ alone, because he hath once reconciled him to us by his death; or, as they say commonly, that we obtain forgiveness of sins by Christ’s mediation, (and coming between,) and by none other means.
Satan could never blot out of the minds of men the feeling of their guiltiness, but that they were always careful to crave pardon at God’s hands; but forasmuch as there was but one way and means to obtain pardon, miserable men, being deluded with the jugglings [impostures] of Satan, did invent to themselves wonderful labyrinths, in whose crooks and turns they wearied themselves in vain. This first error did first lead them away from the right way, because they essayed to deserve pardon, which is offered freely, and is received by faith alone. Afterward there were innumerable kinds of satisfactions [expiations] invented whereby they appeased God. The beginning thereof flowed indeed from the Word of God; but forasmuch as when God gave unto the fathers the sacrifices and rites of oblations, he shadowed Christ, blind and profane men, setting Christ aside, and following a vain shadow, did corrupt all that which was God’s in sacrifices and satisfactions. (715) Wherefore, what sacrifices soever the Gentiles did use since the beginning of the world, and those which the Turks and Jews use at this day, may be set against Christ as things altogether contrary. The Papists are never a whit better, save only that they sprinkle their satisfactions with the blood of Christ; but they deal too disorderly therein, (716) because, being not content with Christ alone, they gather to themselves, on every side, a thousand manner of sacrifices or satisfactions. Therefore, whosoever desireth to have remission of sins, let him not turn aside from Christ, even the least nail’s breadth.
When as we hear, that we have remission of sins by believing, we must understand and know the force and nature of faith, as undoubtedly Peter intreated abundantly of this, [viz.] after what sort we must believe in Christ. And this is nothing else, but with the sincere affection of the mind to embrace him as he is set before us in the gospel; so that faith dependeth upon the promises. Yet Peter seemeth to deal amiss, because whereas we have two principal things by our Savior Christ, he doth only make mention of the one of them; for he speaketh nothing of repentance and newness of 1ife, which ought not to be omitted in the sum of the gospel. (717) But we may easily answer, That the regeneration of the Spirit is comprehended under faith, as it is an effect thereof. For we believe in Christ for this cause, partly that he may restore us unto the Father’s favor by the free imputation of righteousness; partly that he may sanctify us by his Spirit, And we know that we are adopted by God to be his children upon this condition, that he may govern us by his Spirit. Therefore, it was sufficient for Peter to show how men, who were by nature estranged from God, do return into favor with him.
As touching the third member, we need not reckon up all places of the prophets, where they set before us Christ to be the mediator, who by obtaining pardon for our sins, doth reconcile God to us; but this is their common order of teaching, and, as it were, their rule, to call back all the godly unto that covenant which God made with Abraham putting the mediator between. (718) Furthermore, this point is very needful to be known, that the grace which was offered at length by Christ is the same which the law and the prophets, in times past, delivered unto the fathers to be hoped for. And surely it was of great force with Cornelius and such like, who did greatly reverence the law and prophets, that they might know that that was performed and accomplished in very deed in Christ which was testified in the oracles of the prophets. Therefore, to the end the ministers of the Church may agree with the prophets in their form of teaching, let them study by preaching to set forth Christ; let them continually testify that we must seek righteousness at his hands alone, which consisteth upon [of] free remission of sins. This is another manner of antiquity than that which is showed with great boasting of the Papists, whilst that they thrust in the rotten inventions (719) of their satisfactions into the place of Christ’s blood.
(713) “ Vel potius concisus,” or rather concise, (abrupt,) omitted.
(714) “ Totum humanum genus exosum illi esse et infensum,” that the whole human race is hostile and hateful to him.
(715) “ Quicquid Dei erat in piaculis,” every thing of an expiatory nature appointed by God.
(716) “ Sed in eo nimio sunt praeposteri,” but in this they are exceedingly preposterous.
(717) “ Quae in evangelii summa praetermitti minime debuerat,” which ought by no means to have been omitted in a summary of the gospel.
(718) “ Mediatore interposito,” by the imposition of a Mediator.
(719) “ Putida… figmenta,” the foul figments.
Fuente: Calvin’s Complete Commentary
(43) To him give all the prophets witness.As in St. Peters earlier speeches in Acts 2, 3 so here, we trace the result of our Lords teaching given in the interval between the Resurrection and Ascension as to the method of prophetic interpretation which discerns, below all temporary and historical references, the under-current of testimony to the kingdom of which Christ was the Head.
That through his name. . . .We can without difficulty represent to ourselves the impression which these words must have made on the anxious listeners. This was the answer to their doubts and perplexities. Not by submitting themselves to the bondage of the Law, not by circumcision and all that it implied, but by the simple act of faith in Christ, and in the power of His Name, i.e., of all the attributes and energies of which the Name was the symbol, they, Gentiles as they were, might receive that remission of sins which conscience, now roused to its full activity, taught them was the indispensable condition of acceptance and of peace. The intensity of that emotion, the satisfaction of all their previous yearnings, placed them subjectively in a spiritual condition which prepared the way for the wonder which the next verse narrates.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
43. To him The last verse touches the preaching of Christ in his judicial character; this in his redeeming office.
All the prophets Not each one individually, but the whole in sum.
Whosoever Whether Jews, like these men of Joppa, or Gentiles, like these of Cesarea.
Remission of sins The dismissal of sins in their condemning power, forgiveness.
Fuente: Whedon’s Commentary on the Old and New Testaments
“To him bear all the prophets witness, that through his name every one who believes on him shall receive remission of sins.”
The whole is then confirmed by a reference to the prophets, who are God’s witnesses, and who themselves promised that through His Name whoever would believe on Him should receive remission of sins. This completes the threefold witness (see Act 10:39; Act 10:41).
Forgiveness of sins is continually central to God’s whole plan of redemption (Act 2:38; Act 5:31; Act 13:38; Act 26:18; Exo 34:7; Num 15:28; Isa 33:24; Isa 43:25; Isa 44:22; Isa 53:4-6; Isa 53:11-12 (compare Luk 22:37); Jer 31:34; Dan 9:9; Dan 9:24; compare Luk 24:25-27; Luk 24:44-47).
Fuente: Commentary Series on the Bible by Peter Pett
Act 10:43. To him give all the prophets witness, It is observable, that in this discourse to an audience of Gentiles, the apostle first mentions Christ’s person, miracles, and resurrection, and then contents himself with telling them in the general, that there were many prophets in former ages who bore witness to him, without entering into a particular enumeration of their predictions. Further, we do not read of St. Peter’s working any miracle on this great occasion. The preceding testimony of the angel, and the descent of the Holy Spirit in his miraculous gifts, while he was speaking to them, were sufficient proofs, both of the gospel, and of St. Peter’s being an authorized interpreter of it. See the note on Luk 24:27.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 10:43-44 . Now follows the divinely attested way of salvation unto this Judge of the living and dead.
.] comp. Act 3:24 .
That every one who believes on Him receives forgiveness of sins by means of His name (of the believing confession of it, by which the objectively completed redemption is subjectively appropriated, Rom 3:25 ; Rom 10:10 , al. ). The general . ., which lays down no national distinction, is very emphatically placed at the end, Rom 3:22 . Thus has Peter opened the door for further announcing to his hearers the universalism of the salvation in Christ. But already the living power of his words has become the vehicle of the Holy Spirit, who falls upon all the hearers, and by His operations makes the continuation of the discourse superfluous and impossible. Comp. on Act 11:15 .
Here the unique example of the outpouring of the Spirit before baptism treated, indeed, by Baur as unhistorical and ascribed to the set purpose influencing the author is of itself intelligible from the frame of mind, now exalted after an extraordinary manner to the pitch of full susceptibility, in those present. The appropriate degree of receptivity was there; and so, for a special divine purpose, the communicated itself according to the free will of God even before baptism. [261] Olshausen thinks that this extraordinary circumstance took place for the sake of Peter , in order to make him aware, beyond a doubt, in this first decisive instance, that the Gentiles would not be excluded from the gift of the Spirit. But Peter had this illumination already (Act 10:34 f.); and besides, this object would have been fully attained by the outpouring of the Spirit after baptism . We may add that the quite extraordinary and, in fact, unique nature of the case stands decidedly opposed to the abuse of the passage by the Baptists. [262]
[261] “Liberum gratia habet ordinem,” Bengel. Not the necessity , but the possibility of the bestowal of the Spirit before baptism, was implied by the susceptibility which had already emerged. The design of this extraordinary effusion of the Spirit is, according to ver. 45, to be found in this, that all scruples concerning the reception of the Gentiles were to be taken away from the Jewish-Christians who were present in addition to Peter, and thereby from the Christians generally. What Peter had just said: , was at once divinely affirmed and sealed by this in such a way that now no doubt at all could remain concerning the immediate admissibility of baptism. Chrysostom strikingly calls this event the , which God had arranged beforehand for Peter. That it could not but, at the same time, form for the latter himself the divine confirmation of the revelation already imparted to him, is obvious of itself.
[262] Comp. Laufs in the Stud. u. Krit. 1858, p. 234.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1768
THE IMPORTANCE OF THE LEADING DOCTRINES OF THE GOSPEL
Act 10:43. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
FOR the space of two thousand years the knowledge of the true God was confined to one nation. But from the beginning it was Gods intention in due time to reveal himself to the Gentiles also, and to incorporate them with the Jewish Church. This was frequently declared by the prophets [Note: See Rom 9:25-27; Rom 10:18-20.], and insisted on by our Lord [Note: Mat 8:11-12 and Joh 10:16.]: yet such was the force of prejudice, that the Apostles themselves, notwithstanding the instructions they had received from their Divine Master, and the express commission given them to preach the Gospel to every creature [Note: Mat 28:19 and Mar 16:16.], could not conceive that the partition wall was to be broken down. For six years after the day of Pentecost they continued to preach to Jews only; and, when they heard that Peter had gone to speak to a Gentile, they were filled with indignation, and called him to an account for what they deemed a most unwarrantable proceeding [Note: Mat 16:19.].
It had been foretold to Peter, that he should have the keys of the kingdom of heaven [Note: Act 11:2-3.], or of the Gospel dispensation. He had already opened the door to the Jews on the day of Pentecost [Note: Act 2:14; Act 2:38; Act 2:41.]: and now he was sent of God to open it to the Gentiles. The manner in which his doubts were removed will be noticed in another place: at present we observe, that his high commission was executed in the ever-memorable words which we have just read: in elucidating which, we shall consider,
I.
The doctrines contained in them
The Apostles address to his Gentile audience was concise; but it was clear and energetic. The two leading points in which all men need to be informed were laid down with precision, namely, that salvation is,
1.
Through Christ as the author
[To see the force and propriety of the Apostles words, we must consider the occasion of them, and the character of the person to whom they were addressed.
The person who had sent for him was Cornelius, a centurion of the Italian band [Note: Act 10:1-2.]. He was a Gentile, but had renounced idolatry, and was a worshipper of the true God. He was singularly pious and devout: he was extremely liberal even to the very people who held him in abhorrence: and he was careful to bring up his family also in the fear of God. This man, on a day that be had set apart for solemn fasting and prayer [Note: Act 10:30. It is not improbable that he was engaged in prayer with his family at the very time God sent the angel to him. Compare ver. 2 and ver. 30.], was visited by an angel, who directed him to send for Peter to shew him the way of salvation [Note: Act 10:32.].
Now it was to this man that Peter spake, when he said, that remission of sins was to be obtained through the name of Christ. We must therefore understand him as saying, that, however Cornelius might be a worshipper of Jehovah, and not of idols; however sincerely he might fear God, however eminent he might be in respect of abstinence and devotion, of liberality and attention to the spiritual welfare of his family, salvation was not to be obtained by any of these things under the Gospel dispensation, but was to be sought through the name and merits of Jesus Christ. Christ was sent to make atonement for our sins, and to reconcile us unto God; and through him only, through him exclusively, we must find acceptance with God.]
2.
By faith as the means
[Here again our best illustration of the subject will be from the context. Had Peter simply told Cornelius that he must seek remission of sins through the name of Christ, Cornelius might have thought, that he was to recommend himself to Christ by the very means which he had hitherto used to recommend himself to God, namely, by prayer, alms-deeds, &c. St. Peter prevents the possibility of such a mistake, by telling him, that whosoever believeth in Christ shall, receive the remission of sins; not, whosoever obeyeth him, but whosoever believeth in him. This shewed Cornelius that he must come to Christ as a sinner, to obtain the remission of his sins freely through his blood and righteousness: that he must not bring his own good deeds with him to purchase this blessing, but must receive it without money and without price [Note: Isa 55:1.].
We do not mean to say, that Cornelius could be saved if he lived in wilful disobedience to God; but, that he was neither to be accepted of the Father for the merit of his obedience, nor to obtain an interest in Christ on account of his obedience: the meritorious cause of his salvation must be the death of Christ, and the instrumental cause, or means, of his salvation must be a reliance on Christ. His obedience must follow the remission of sins as a fruit and effect; but it must not precede the remission of sins in any wise as a cause.]
In the text we may yet further notice,
II.
The importance of those doctrines
We can scarcely conceive any thing more strongly marked than this:
1.
All the prophets bear witness to them
[All the prophets are not equally full and explicit upon this subject; but we have the assurance of God himself that they were unanimous in their opinions upon it, and that they all bear testimony to these blessed truths. Consult Jeremiah, Daniel, Isaiah, Joel, and ask them how we are to obtain remission of sins? they will all say, Christ must be your righteousness [Note: Jer 23:6.]: it is he alone that can make an end of sin [Note: Dan 9:24.]: call therefore upon him [Note: Joe 2:32. with Rom 10:11; Rom 10:13.]; look unto him; glory in him: there is no Saviour besides him [Note: Isa 45:22-25; Isa 43:11.].
What greater proof can we have of the importance of these doctrines, than that which arises from this harmony and concurrence of so many prophets, who lived at periods so distant from Christ and from each other?]
2.
God wrought many miracles, in order to draw mens attention to them
[In the first place he sent an angel to Cornelius, to inform him where he might find a minister capable of instructing him in these points. Then he vouchsafed a vision to Peter, in order to remove his scruples about going to him; and, to render it the more effectual, he renewed that vision thrice [Note: Act 11:5-10.]. Then when the messengers were come from Cornelius, and Peter was yet doubting what his vision should mean, the Holy Ghost himself spake to him, and bade him go, doubting nothing [Note: Act 11:12.].
Can we suppose that all this had respect to a matter of indifference, or of trifling import? or indeed that any thing but that which was essentially necessary to the salvation of every man was the ground of such singular and repeated interpositions?]
3.
The Holy Ghost himself set his seal to the truth of them
[While Peter was delivering the very words of the text, the Holy Ghost fell on the whole company, both Jews and Gentiles, as he had done on the Apostles six years before [Note: ver. 44 and 11:15.]. By this he set his seal to the truth of what was delivered. And it is an indisputable fact, that no other doctrine is ever made effectual to the conversion of men; and that wherever these doctrines are preached with fidelity, there sinners are converted from the error of their ways [Note: Jer 23:22.]: the Holy Ghost bears testimony to the word delivered; and, though he imparts not to any his miraculous powers, he does enlighten the minds of men, and sanctify their hearts.
What shall we say then? that the doctrines, thus attested, were of small importance, and, that it is of little consequence whether we receive or reject them?]
4.
They are declared to be the exclusive means of salvation
[No man, under the Gospel dispensation, can be saved, unless he cordially receive them. What might have been the eternal state of Cornelius, if he had been out of the reach of the Gospel, it is needless for us to inquire. He lived in an age when the Gospel was preached, and might, notwithstanding the prejudices of the Apostles, have been admitted to a participation of all its blessings, by submitting to circumcision first, and afterwards to baptism, provided he had really believed in Christ. There is reason therefore to fear that, notwithstanding his eminent attainments in natural religion, he could not have been saved without faith in Christ; because the angel that bade him send for Peter, informed him, that Peter should tell him words whereby he and all his house should be saved [Note: Act 11:14.]. And when the Apostles heard of his conversion to Christ, they exclaimed, Then hath God to the Gentiles also granted repentance unto life [Note: Act 11:18.]. If then so devout, so abstemious, so charitable, so zealous a worshipper of the true God, needed to believe in Christ in order to obtain the remission of his sins, how much more must we, who possess not half his virtues! Even the Apostle Paul, who was, as touching the righteousness of the law, blameless, counted it all but loss for Christ [Note: Php 3:6-7.]: moreover, he renounced his evangelical, no less than his legal, righteousness, that he might be accepted through Christ alone [Note: Php 3:8-9.]. We therefore may be well assured, that we must do the same: for in his conduct with respect to this, he has given us an example which all must follow, if they would obtain salvation.
On the other hand, every person who truly receives them, shall certainly be saved. The word whosoever is of unlimited import: there is no exception: whether a man be a Jew or a heathen; whether he have been more or less wicked; whether he have a longer or a shorter time to live; whether he have a deeper insight into the mysteries of the Gospel, or be but just initiated into its fundamental truths; he shall assuredly receive through Christ the remission of his sins, the very instant he is enabled to believe in Christ. Whoever he be that desires to obtain salvation, there is but one direction to be given to him, and that is the direction given by Peter to Cornelius, and by Paul to the affrighted jailor; Believe in the Lord Jesus Christ, and thou shalt be saved [Note: Act 16:30-31.].
To occupy any more of your time in shewing the importance of the doctrines in the text, is superfluous. If it be not demonstrated by the foregoing considerations, we despair of ever establishing the simplest truth that can be proposed.]
Application
1.
Embrace the doctrines which are thus fully established
[What is there to be placed in opposition to these testimonies? Nothing but the unfounded opinions of self-righteous Pharisees. O listen not to their delusions which will only deceive you to your ruin! Let them argue as they will, no other foundation can ever be laid for a sinner to build upon, but that which God has laid, even the Lord Jesus Christ ]
2.
Improve them for the end for which they are delivered
[God has sent them to you by my mouth, even as he did to Cornelius by Peter; and for the same ends; namely, that you and your households should be saved by them. Consider your state as guilty and undone creatures, and as needing in mercy at the hands of God: and lay hold upon the hope that is set before you. So shall you obtain the remission of all your sins, and be saved in the Lord with an everlasting salvation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
Ver. 43. Shall receive remission of sins ] Together with all the purchase of his passion. But this is instanced as a principal piece thereof, and worthily. David had a crown of pure gold upon his head, Psa 21:3 , but he blesseth God for a better crown,Psa 103:3-4Psa 103:3-4 , viz. pardon of sin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
43. . ] All the prophets, generically: not that every one positively asserted this, but that the whole bulk of prophetic testimony announced it. To press such expressions to literal exactness is mere trifling. See ch. Act 3:21 ; Act 3:24 .
. . . . . .] The legal sacrifices , as well as the declarations of the prophets, all pointed to the remission of sins by faith in Him. And the universality of this proclamation, ., is set forth by the prophets in many places, and was recognized even by the Jews themselves, in their expositions of Scripture, though not in their practice.
Fuente: Henry Alford’s Greek Testament
Act 10:43 . , cf. Rom 10:11 , whether Jew or Gentile; the phrase emphatic at the close of the verse, cf. Rom 3:22 . There is no occasion to refer the words to a reviser in their Pauline meaning (Weiss); St. Peter in reality says nothing more than he had already said and implied, Act 2:38 , Act 3:16 ; Act 3:26 .
Fuente: The Expositors Greek Testament by Robertson
give . . . witness = testify. Greek. martureo, as in Act 10:22.
name. See note on Act 2:38.
believeth in. App-150.
remission = forgiveness. Greek. aphesis. See note on Act 2:38; Act 5:31.
sins. Greek. hamartia. App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
43. .] All the prophets, generically: not that every one positively asserted this, but that the whole bulk of prophetic testimony announced it. To press such expressions to literal exactness is mere trifling. See ch. Act 3:21; Act 3:24.
. . . …] The legal sacrifices, as well as the declarations of the prophets, all pointed to the remission of sins by faith in Him. And the universality of this proclamation, ., is set forth by the prophets in many places, and was recognized even by the Jews themselves, in their expositions of Scripture, though not in their practice.
Fuente: The Greek Testament
Act 10:43. , all) Those whose books are, as also those whose books are not extant: ch. Act 3:24.-, the prophets) In this discourse Peter had not yet cited the testimonies of the Old Testament; and now, whilst he appeals to the prophets in general, the result is accomplished at the beginning of his discourse, ch. Act 11:15, at once, as is appropriate to the economy regarding the Gentiles, in the case of such hearers.-, are witnesses) as we, Act 10:39. Peter does not use here the term, promise, as described by the prophets.- , remission of sins) which is the source (head) of all benefits.-, every one) even of the Gentiles.
Fuente: Gnomon of the New Testament
sins
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
him: Act 26:22, Isa 53:11, Jer 31:34, Dan 9:24, Mic 7:18, Zec 13:1, Mal 4:2, Luk 24:25-27, Luk 24:44-46, Joh 1:45, Joh 5:39, Joh 5:40, 1Pe 1:11, Rev 19:10
through: Act 3:16, Act 4:10-12, Joh 20:31, Rom 5:1, Rom 6:23, Heb 13:20
whosoever: Act 13:38, Act 13:39, Act 15:9, Act 26:18, Mar 16:16, Joh 3:14-17, Joh 5:24, Rom 8:1, Rom 8:34, Rom 10:11, Gal 3:22, Eph 1:7, Col 1:14
Reciprocal: Psa 19:7 – testimony Psa 40:7 – in the Luk 1:77 – the Luk 24:27 – and all Joh 4:38 – other Joh 12:41 – spake Joh 20:23 – General Act 3:21 – holy Act 4:12 – is there Act 11:14 – words Act 20:21 – faith Act 24:14 – believing Rom 1:2 – Which Rom 3:21 – and the Rom 10:8 – the word of faith Rom 16:26 – and by 2Ti 3:15 – which Heb 11:32 – the prophets 1Pe 1:10 – which 2Pe 3:2 – ye may 1Jo 2:12 – your
Fuente: The Treasury of Scripture Knowledge
CHRIST AND THE HOLY SCRIPTURES
To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins.
Act 10:43
Here we have an unequivocal testimony to the Divine authority of the Word inspired, and to the Word incarnate as the source of the forgiveness of sin. These twin doctrines are cardinal truths of the Christian faith.
I. Why do I believe the Old Testament to be the Word, the message of God?
(a) Its historical portions receive fresh confirmation from the discoveries that are constantly made by the researches of antiquarians.
(b) Our Saviour ever spoke of the Old Testament with profound reverence. He nowhere casts the shadow of a doubt on its authority.
(c) And as the Master, so the disciples. Their attitude on the Old Testament is identical with His.
(d) And in this as in other things our Church faithfully follows in the footsteps of her Lord and His Apostles. In this our Liturgy bears a striking resemblance to the New Testament. As our Lord in the Gospels and the Apostles in the Acts and the Epistles appeals to the Bible of the Jewish Church, so does our Church to the larger Bible of the Christian Church. Not only is the vastly greater portion of her services made up of the pure Word of God, but in her prefaces and her rubrics, in her articles and her homilies, and especially in her solemn ordination services, she sets forth that Word as the exclusive source of her childrens faith.
II. Remission of sins.That through His name whosoever believeth in Him shall receive remission of sins. This is another essential article of the Christian creed. I believe in the remission of sins. It seems to me not a little remarkable that the drift of prophetic utterances in the Old Testament should be thus specifically asserted by an Apostle of Christ to have taught the remission of sins through His Name. His Name includes for us all that He is, and all that He has done, His Person and His offices, His mission and His message, the infinite value and virtue of His vicarious sacrifice on the Cross, His resurrection from the dead and His intercessory pleading at the right hand of God. Through His Name, the name that is above every name. Such is the ground on which we are offered remission of sins; the pledge and promise of all other blessings.
III. This is the gospel.There are other gospels abroad I know. There is the gospel of culture, the gospel of legislation, the gospel of ceremonialism, the gospel of science, of evolution. But they have no good news for the man who is burdened by the guilt of sin and bound by its chains. Their power is limited, their process of education is slow, and sins captive is hurrying on to his doom. These cold comforts do but mock his dire needs. They cannot reclaim lost character; they cannot revive lost hopes; they cannot recover lost power; they cannot endow the soul with the moral forces that will rescue it from its bondage. For this you must have the assurance and the help of God. In the name of Jesus, which we preach unto you, infinite love and infinite power are allied in working out the salvation of the lost. Through His name whosoever believeth in Him shall receive remission of sins.
Canon David Jones.
Illustration
Man, like the grass of morning,
Droops ere the evening hour;
His goodliness and beauty
Fade as a fading flower.
But who may shake the pillars
Of Gods unchanging Word?
Amen: Himself hath spoken;
Amen: Thus saith the Lord.
Deaths shadows fall around us
Our path with storms is rife:
O God, vouchsafe Thy servants
To grasp the word of life,
Until the life eternal,
The life and light of men,
With clouds of glory mantled
Returns to earth again.
Fuente: Church Pulpit Commentary
3
Act 10:43. All the prophets witness. The Gentiles were not expected to be acquainted with the Old Testament prophecies. The purpose Peter had in mentioning this was to show Cornelius and his group that it had long been God’s will to offer salvation to all the world who would believe, whether they were Jews or Gentiles.
Fuente: Combined Bible Commentary
Act 10:43. To him give all the prophets witness. It would be quite perverse to object here that no explicit reference of this kind is found in each several prophet of the Old Testament. St. Peter alludes to the general class of the prophets, and to the general drift of their writings. Some knowledge of the prophetic scriptures was, doubtless, possessed by Cornelius and his friends. It is observable, at the same time, that more stress is laid in this speech on the evidence from miracles than on the evidence from prophecy.
Whosoever believeth in him shall receive remission of sins. These concluding words of St. Peters speech, here arrested by a Divine interruption, deserve the utmost attention. The language is absolutely universal, including Jews and Gentiles alike. It is, of course, implied that all men equally need this forgiveness. The doctrine of justification by faith could not be more clearly set forth. Compare St. Peters own words, on a later occasion, with what now occurred at Csarea (Act 15:9; Act 15:11). We must add that there is great beauty and tenderness in St. Peters passing from the contemplation of Christ as a Judge, to the contemplation of Him as a Redeemer.
Fuente: A Popular Commentary on the New Testament
Act 10:43. To him give all the prophets witness Speaking to heathen, he does not mention the name of any one prophet in particular; but, after having spoken of Christs person, miracles, and resurrection, contents himself with informing them, in general terms, that there were many prophets in former ages who bore testimony to him, without entering into a particular enumeration of them, or quoting their predictions: an observation which is also applicable to that particular truth which Peter here declares the prophets, which he referred to, had attested, namely, that through his name Through his mediation, grace, and Spirit; whosoever believeth in him With a living faith, whether he be Jew or Gentile; shall receive remission of sins Though he had not before either feared God or wrought righteousness. This truth it would have been easy for the apostle to have proved, from several testimonies of the prophets, (had it been proper to do so to that audience,) as will appear by comparing the passages referred to in the margin. We may further observe here, that we do not read of Peters working any miracle on this great occasion, in proof of the truth of his doctrine; as the preceding testimony of the angel to Cornelius, and the descent of the Holy Spirit in his miraculous gifts, while he was speaking to them, were sufficient proofs, both of the truth of the gospel, and of Peters being an authorized interpreter of it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Seen notes on verse 42
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 43
All the prophets, &c. The whole Mosaic economy of sacrifices, with all its imposing rites and ceremonies, was a prophetic representation of an atoning Savior. The expiatory sacrifice of Jesus Christ, for the sins of the world, gives a profound and affecting significance to a ritual which would otherwise be trivial and unmeaning.–Believeth in him. To believe in Christ is to believe so cordially in all that he has taught and suffered in our behalf, that our conduct shall be in accordance with our faith.