42<\/strong>. And he commanded us to preach unto the people<\/em> ] This was among the commandments alluded to Act 1:2<\/span>. Compare the charge given by Christ, Mat 28:19<\/span>, where the wide commission “Go ye, teach all nations,” is one that anticipated the preaching of the Gospel not only to Cornelius, but to all other Gentiles.<\/p>\n that it is he which was ordained of God to be the Judge of quick and dead<\/em> ] Cp. Christ’s words to the Jews (Joh 5:22<\/span>; Joh 5:27<\/span>), “For the Father judgeth no man, but hath committed all judgment unto the Son,” “and hath given him authority to execute judgment also, because he is the Son of man.”<\/p>\n And he commanded us … – <\/B>; Mat 28:19-20<\/span>; Mar 16:15-16<\/span>.<\/P> And to testify – <\/B>To bear witness.<\/P> That it is he … – <\/B>See the notes on Joh 5:22-27<\/span>. Compare the references in the margin.<\/P> Of quick – <\/B>The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, will be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1Th 4:16-17<\/span>. Yet before this they will experience such a change in their bodies as shall fit them for the judgment and for their eternal residence – a change which will liken them to those who have died, and have risen from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1Co 15:52<\/span>, The dead shall be raised, and we shall be changed.<\/P> <\/p>\n Verse 42. And he commanded us to preach<\/B><\/I>] By thus assuring them that Jesus Christ was appointed to judge the world<\/I>, he at once showed them the necessity of subjection<\/I> to him, that they might stand in the day of his appearing.<\/P> <\/P> The Judge of quick and dead.<\/B><\/I>] The word quick<\/I> we retain from our ancient mother tongue, the Saxon [Anglo-Saxon], to live<\/I>, hence [A.S.] and [A.S.], life<\/I>, and [A.S.], grass<\/I>; and from this our quicks, quick<\/I>-set hedges, fences made of living<\/I> thorns, c. By quick and dead<\/I> we are to understand:<\/P> 1. All that had lived from the foundation of the world till that time and all that were then alive.<\/P> 2. All that should be found alive at the day of judgment, as well as all that had died previously.<\/P> <\/p>\n Our Saviour gave this charge to his apostles before his ascension, Mat 28:19<\/span>; Mar 16:15<\/span>; Luk 24:47<\/span>; and foretold that they should execute this his charge, Act 1:8<\/span>. <\/P> Ordained of God to be the Judge:<\/B> that God hath ordained to judge the world by Jesus Christ, Scripture abundantly testifies, Joh 5:26<\/span>,27<\/span>; 2Ti 4:1<\/span>; 1Pe 4:5<\/span>. And this is here spoken of the apostle, and was given in charge by our Saviour to be principally preached of by them all, because the resurrection of Christ, and the glory of his kingdom in this world, is clouded by the blindness and hardness of men; as also, because it is of the greatest concernment unto all, that at any time hear the word of God, to be persuaded of this, that Christ, whose gospel and word they hear, will judge them according unto it. <\/P> Quick; <\/B>such as shall be alive at the coming of our Lord to judgment, 1Th 4:15<\/span>. <\/P> <\/p>\n 39-43. we are witnesses of all . . .he did<\/B>not objects of superstitious reverence, but simplywitnesses<\/I> to the great historical facts on which the Gospel isfounded. <\/P> slew and hanged<\/B>thatis, slew by hanging. <\/P> on a tree<\/B>So Ac5:30<\/span> (and see on Ga 3:13<\/span>).<\/P><\/p>\n And he commanded us, to preach unto the people<\/strong>,…. Not only of the Jews, but of the Gentiles; to all nations, to the whole world, and every creature; for the apostle seems to refer to the commission given to him, and the rest of the apostles, after Christ’s resurrection, Mt 28:19<\/span>.<\/p>\n And to testify that it is he which was ordained of God, to be the Judge of quick and dead<\/strong>: the preaching of the Gospel is a testification of Christ, or a bearing a testimony for him; and among the rest to this truth, that he was from all eternity in the council and covenant of grace; appointed by God to have all power in heaven and in earth; and not only to judge and govern his church and people on earth, but to be the Judge of all men at the last day, of such who will be found alive at his coming, and of those that are dead; who will be raised again, and stand before his judgment seat, to receive their proper sentence; and though this is not expressed in the commission given the apostles, yet is implied therein; Mt 28:18<\/span> That there will be a general judgment at the last day is certain, from the reason of things; from the relation of creatures to God as their Creator, to whom they are accountable for their conduct and actions; from the justice of God, which requires it, which does not take place in the present state of things; and it has a testimony in the consciences of men, which the most daring of infidels, at times, show by the fears they are possessed of about it; and it is abundantly clear from revelation, from the writings of the Old and New Testament; from whence it appears that it is future, it is yet to come; that it is certain, being appointed by God, though the time to men is uncertain; that it will be universal, and reach to all men, righteous and wicked, quick and dead, and to all actions, good and bad, open and secret; and that it will be a righteous one, and be administered according to the strictest rules of justice and equity; and that it is an eternal one; not that it will be ever carrying on, but will issue in the determination of the states of men to all eternity: now Christ he is appointed to do this work, he was ordained to unto it in the purposes of God from everlasting; this was settled in the covenant between them; and for the execution of which, he has all power and authority given him as Mediator: and for it he is every way qualified: he is of great and infinite majesty, being the mighty God; of great sagacity and wisdom, having, as Mediator, the spirit of wisdom and knowledge upon him, whereby he is of quick understanding and discernment; and he is of great faithfulness and integrity, and will judge not after the sight of his eyes, and the hearing of his ears, but with righteousness and equity, and will do the thing that is right; and especially, inasmuch as he is omniscient, and knows the secrets of all hearts, and so capable of bringing every work into judgment, with every secret thing; and also omnipotent, and so able to raise the dead, summon all nations before him, separate the wicked and the righteous, and not only denounce the proper sentences upon them, but execute them.<\/p>\n He charged <\/B> (<\/SPAN><\/span>). First aorist active indicative as in 1:4<\/span>. There Jesus is the subject and so probably here, though Page insists that <\/SPAN><\/span> (God) is here because of verse 40<\/span>.<\/P> To testify <\/B> (<\/SPAN><\/span>). First aorist middle infinitive. See on 2:40<\/span>.<\/P> Ordained <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>, old verb, to mark out, to limit, to make a horizon.<\/P> Judge <\/B> (<\/SPAN><\/span>). The same point made by Peter in 1Pe 4:5<\/span>. He does not use the word “Messiah” to these Gentiles though he did say “anointed” (<\/SPAN><\/span>) in verse 38<\/span>. Peter’s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead). <\/P> <\/p>\n Testify [] <\/SPAN><\/span>. See on ch. Act 2:40<\/span>. <\/P> Remission. See on Luk 3:3<\/span>; Jas 5:15<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he commanded us,”<\/strong> (kai parengeilen hemin) “And He gave orders to us,” gave command to us to bear a message, “as my Father sent me, so send I you all,” a chosen house-company, Joh 20:21<\/span>; Mat 28:18-20<\/span>; Mar 13:34<\/span>; Mar 16:15<\/span>; Luk 24:46-51<\/span>; Act 1:8-11<\/span>; 1Ti 3:15<\/span>; Eph 3:21<\/span>.<\/p>\n 2) “To preach unto the people,”<\/strong> (keruksai to lao) “To herald forth to the people,” to the masses, to all nations.<\/p>\n 3) “And to testify,”<\/strong> (kai diamarturasthai) “And solemnly to witness,” bear testimony for this testimony of Jesus(as Savior), Act 10:43<\/span>, is “The spirit of prophecy,” as well as true history, Rev 1:9<\/span>; Rev 19:10<\/span>.<\/p>\n 4) “That it is he that was ordained of God,”<\/strong> (hoti houtos estin ho horismenos hupo tou theou) “That this (Jesus) is the one having been aforetime designated of God,” set in order, appointed, or designated, Mat 11:27<\/span>; Mat 28:18<\/span>; Luk 10:22<\/span>; Joh 3:35<\/span>; Joh 5:22<\/span>.<\/p>\n 5) “To be the judge of quick and dead,”<\/strong> (krites zonton kai nekron) “Asa (the judge of the living and the dead,” those now living and now dead, and those to live and to die hereafter, 1Th 4:17<\/span>; Joh 5:22<\/span>; Act 17:31<\/span>; Rom 2:16<\/span>; Rom 14:9-10<\/span>; 2Ti 4:1-2<\/span>; 2Co 5:10<\/span>; 1Pe 4:1<\/span>; 1Pe 4:5<\/span>.<\/p>\n THE SINNER FORGIVEN<\/strong><\/p>\n A German prince, traveling through France, visited the arsenal of Toulon, where the galleys are kept. The commandant, as a compliment to his rank, said he was welcome to set any one slave at liberty whom he should choose to select. The prince, willing to make the best use of this privilege, spoke to many of them in succession, inquiring why they were condemned to the galleys. Injustice, oppression, false accusation, were the only causes they could assign; They were all innocent and ill-treated. At last he came to one who, when asked the same question, answered to this effect: “My Lord, I have no reason to complain. I have been a very wicked desperate wretch. I have often deserved to be broken alive on the wheel. I account it a great mercy that I am here.” The prince fixed his eye upon him, gave him a gentle blow upon the head, and said, “You wicked wretch! It is a pity you should be placed among so many honest men: by your own confession you are bad enough to corrupt them all; but you shall not stay with them another day.” Then turning to the officer, he said, “This is the man sir, whom I wish to see released.” <\/p>\n – Newton.<\/p>\n 42. And he commanded us. He beginneth in this place to intreat of the kingdom of Christ, when he saith that Christ did rise again for this cause, that he may once judge the world. For by the same right are the government of heaven and earth, and the perpetual government of the Church, due to him. He saith that he shall be judge of quick and dead; because, when as the dead shall rise again, others also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in the fifteenth chapter of the First Epistle to the Corinthians, (1Co 15:51<\/span>,) and in the First to the Thessalonians, and the fourth chapter, (1Th 4:17<\/span>.) In the word testify there is great weight; because, as men are naturally inclined unto unbelief, the simple preaching of the gospel should not be so effectual, unless the Lord should establish it with strong protestations. And chiefly, every one of us doth feel in himself too much what a hard matter it is both to lift up our minds to hope for the coming of Christ, which are entangled in earthly snares, and also continually to keep them fixed in this meditation, seeing they cease not with their lightness to be carried hither and thither continually. <\/p>\n (42) And he commanded us to preach unto the people.<\/strong> No such command is found in terms in the Gospel narratives of the words of the risen Lord, but it is partly implied in Mat. 28:18-20<\/span>, and is covered by the general teaching as to the things of the kingdom of God in Act. 1:3<\/span>. It is interesting to note that St. Peter and St. Paul agree in thus connecting the Resurrection with the assurance that He who had risen was to be the future Judge of all men. (Comp. Act. 17:31<\/span>.)<\/p>\n Which was ordained.<\/strong>More accurately, which has been ordained. 42<\/strong>. <\/strong> Quick<\/strong> Living. Those who are living <\/em> when Christ comes, and those who are then dead; <\/em> the former to put on the resurrection nature by a change, <\/em> without death; the latter to be raised from the dead.<\/p>\n “ And he charged us to preach to the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead.”<\/p>\n Having risen He had then given a charge to His Apostles to preach to the people, testifying that God had ordained Jesus as Judge of the living and the dead, and was thus establishing His Heavenly Kingship and His Kingly Rule.<\/p>\n So, although containing here a little more detail about His life because of the type of audience, the usual pattern of Peter’s speeches is repeated; life of Jesus, death of Jesus, resurrection of Jesus, exaltation of Jesus; prophetic backing.<\/p>\n ‘Preach to the people.’ Some would see this as referring to the people of Israel, but Act 10:43<\/span> expands this to mean ‘all who believe’. There is no real reason why this cannot signify the Apostolic responsibility to proclaim the Good News to all people in the whole creation (Luk 22:47<\/span>; Mar 16:15<\/span>; Mat 28:19<\/span>), especially in view of Peter’s recent vision.<\/p>\n “The Judge of the living and the dead.” We can compare here Act 17:31<\/span>; Gen 18:25<\/span>; Deu 32:4<\/span>; Isa 11:4<\/span>; Isa 42:4<\/span>; Joh 5:22<\/span>; Joh 5:27<\/span>. Here His rule and authority has clearly been established over earth and heaven (compare Mat 28:18<\/span>), for those who judged were those who ruled.<\/p>\n Act 10:42<\/span><\/em><\/strong>. <\/strong>It is he which was ordained of God<\/em><\/strong><\/strong> Pointed out, <\/em>and determined:<\/em> . This was declaring, in the strongest terms, how entirely their happiness depended on a timely and humble subjection to him who was to be their final judge. <\/p>\n Act 10:42<\/span> . ] can only denote the Jewish<\/em> people, seeing that the context speaks of no other (Act 10:41<\/span> ), and cannot include the Gentiles also (Kuinoel). But the contents<\/em> of is so different from Mat 28:20<\/span> (also Act 1:8<\/span> ), that there must be here assumed a reference to another expression of the Risen One (for He<\/em> is the subject of .) unknown to us.<\/p>\n ] that He<\/em> (no other) is the Judge ordained by God<\/em> (in His decree) over living<\/em> (who are alive at the Parousia, 1Th 4:17<\/span> ; 1Co 15:51-52<\/span> ) and dead<\/em> (who shall then be already dead). Comp. 2Ti 4:1 ; 1Pe 4:5<\/span> . Incorrectly Olshausen (resting on Mat 22:32<\/span> !) understands by . . the spiritually living and dead<\/em> . This meaning would require to be suggested by the context, but is here quite foreign to it. Comp. Rom 14:19-20<\/span> ; Act 17:31<\/span> .<\/p>\n 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be<\/em> the Judge of quick and dead. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 42. Ordained of God<\/strong> ] Gr. , determined, and by definitive sentence concluded. <\/p>\n 42. <\/strong> <\/strong> ] Here as elsewhere (Act 10:2<\/span> ; Joh 11:50 al. fr.), the Jewish people<\/em> : that was all which, in the apostolic mind, up to this time, the command had absolutely enjoined. The further unfolding of the Gospel had all been brought about over and above this first injunction. Ch. Act 1:8 is no obstacle to this interpretation; for although literally fulfilled by the leadings of Providence, as related in this book, they did not so understand it when spoken.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] So also Paul, ch. Act 17:31<\/span> , preaching to Gentiles, brings forward the appointment of a Judge over all men as the central point of his teaching. This expression gives at once a universality to the office and mission of Christ, which prepares the way for the great truth declared in the next verse.<\/p>\n It is impossible that the living and dead<\/em> here can mean (as the Augsburg Catechism, and Olshausen) the righteous and sinners<\/em> : a canon of interpretation which should constantly be borne in mind is, that a figurative sense of words is never admissible<\/em> , EXCEPT WHEN REQUIRED BY THE CONTEXT. Thus, in the passage of Joh 5:25<\/span> (where see notes), the sense of is determined to be figurative by the addition of after , no such addition occurring in Act 10:28<\/span> , where the literally dead, , are mentioned.<\/p>\n Act 10:42<\/span> . : charged us, see on Act 1:4<\/span> . ., see above on Act 2:40<\/span> , Act 8:25<\/span> . , see Act 2:23<\/span> , cf.<\/em> Act 17:31<\/span> , in a strikingly similar statement by St. Paul at Athens. St. Peter and St. Paul are both at one in their witness to the Resurrection of the Christ on the third day, and also in their witness to His appointment as the future Judge of mankind. This startling claim made by St. Peter with reference to Jesus of Nazareth, with Whom he had lived on terms of closest human intimacy, and in Whose death he might well have seen the destruction of all his hopes, is a further evidence of the change which had passed over the Apostle, a change which could only be accounted for by the belief that this same Jesus was risen and declared to be the Son of God with power; cf.<\/em> Enoch xli. 9, edition Charles; Witness of the Epistles<\/em> , p. 403. . ., cf.<\/em> 1Pe 4:5<\/span> ; the words point back to the universal lordship of Christ over Jew and Gentile alike, Act 10:36<\/span> , cf.<\/em> Rom 14:9<\/span> .<\/p>\n commanded = charged. <\/p>\n testify = fully testify. Greek. diamarturomai. See note on Act 2:40. <\/p>\n ordained. Greek. horizo. See note on Act 2:23. <\/p>\n Judge. Greek. krites. Compare App-122and App-177. <\/p>\n quick = living. <\/p>\n dead = dead persons. Greek. nekros. App-139. <\/p>\n 42. ] Here as elsewhere (Act 10:2; Joh 11:50 al. fr.), the Jewish people: that was all which, in the apostolic mind, up to this time, the command had absolutely enjoined. The further unfolding of the Gospel had all been brought about over and above this first injunction. Ch. Act 1:8 is no obstacle to this interpretation; for although literally fulfilled by the leadings of Providence, as related in this book, they did not so understand it when spoken.<\/p>\n . . . .] So also Paul, ch. Act 17:31, preaching to Gentiles, brings forward the appointment of a Judge over all men as the central point of his teaching. This expression gives at once a universality to the office and mission of Christ, which prepares the way for the great truth declared in the next verse.<\/p>\n It is impossible that the living and dead here can mean (as the Augsburg Catechism, and Olshausen) the righteous and sinners:-a canon of interpretation which should constantly be borne in mind is, that a figurative sense of words is never admissible, EXCEPT WHEN REQUIRED BY THE CONTEXT. Thus, in the passage of Joh 5:25 (where see notes), the sense of is determined to be figurative by the addition of after , no such addition occurring in Act 10:28, where the literally dead, , are mentioned.<\/p>\n Act 10:42. , He enjoined us) viz. God: ch. Act 5:29, We ought to obey God rather than men.- , unto the people) Answering to the beginning of Act 10:41.-, to testify) Understand, even to the Gentiles: ch. Act 1:8; Mat 28:19.-, it is He Himself).-, ordained) by an immoveable decree.-, judge) This name expresses by Synecdoche (a part for the whole) all the glory of Christ, and in relation to believers it denotes the crowning consummation of the benefits of Christ: 2Ti 4:8, with which comp. Heb 12:23. He will judge even the Jews, who condemned Him; even the Romans, who held the Csarean seat of the government of Judea; even the dead, from among whom He rose again, and who are about to rise again in their own proper time; 1Pe 4:5. [Comp. ch. Act 17:31. So the Lord Jesus also testified of Himself as the Judge, before that He made mention of His own ascension; Joh 5:22, The Father judgeth no man, but hath committed all judgment unto the Son.-V. g.]<\/p>\n he commanded: Act 1:8, Act 4:19, Act 4:20, Act 5:20, Act 5:29-32, Mat 28:19, Mat 28:20, Mar 16:15, Mar 16:16, Luk 24:47, Luk 24:48, Joh 21:21, Joh 21:22 <\/p>\n that it: Act 17:31, Mat 25:31-46, Joh 5:22-29, Rom 14:9, Rom 14:10, 2Co 5:10, 2Ti 4:1, 2Ti 4:8, 1Pe 4:5, Rev 1:7, Rev 20:11-15, Rev 22:12 <\/p>\n Reciprocal: Mat 11:1 – commanding Joh 4:38 – other Joh 5:27 – hath Joh 16:11 – judgment Act 2:40 – did Act 4:12 – is there Act 18:5 – and testified Act 24:25 – judgment Rom 2:16 – by Jesus<\/p>\n 2<\/p>\n Act 10:42. Unlike his previous speeches, Peter did not accuse his hearers of guilt when he mentioned the death of Jesus, but the event needed to be told in connection with the resurrection. For the meaning of ordained, see the notes at Joh 15:16. The quick are the people who will be living when Jesus comes. The dead will be raised, and all will be judged by this One who was ordained for that work. (See chapter 17:31.)<\/p>\n Act 10:42. Commanded us to preach. The quoting of this royal command puts Christ before Cornelius in the position of supreme dignity.<\/p>\n Ordained of God to be the Judge of quick and dead. Again the Lord Jesus, and in a more awful manner, is set forth in the position of supreme dignity. His judicial work is made prominent here, as in St. Pauls address to heathen listeners at Athens (Act 17:31). It is an appeal to the natural conscience. The absolutely universal expression the quick and dead, including both Jews and Gentiles, is in harmony with the whole occasion.<\/p>\n 42, 43. Having now followed the career of Jesus from the beginning to his resurrection and exhibition of himself alive to the witnesses, Peter proceeds in regular order to the next historical fact, the giving of the apostolic commission. (42) “And he commanded us to preach to the people, and to testify that it is he who is ordained by God the judge of the living and the dead. (43) To him all the prophets testify that every one who believes in him shall, through his name, receive remission of sins.”<\/p>\n The declaration that every one who believes in him shall receive remission of sins has been construed as proof that remission of sins is dependent on faith only. But the fact that Peter is here stating what Jesus commanded the apostles to preach should prevent such a construction of his words; for, in the commission to which he refers, immersion is connected with faith, as a condition of pardon. His words must be construed consistently with this fact. There is no difficulty in doing this, for it is a common apostolic usage to employ faith as an equivalent for the conditions of pardon. To deny that immersion is for remission of sins, because, in a condensed statement like this, it is not specifically mentioned, is not less subversive of the truth than to deny that repentance is a condition because it is not mentioned. It is not sufficient to reply to this, that repentance was always implied in genuine faith; for it certainly was not more uniformly attendant upon faith than was immersion. It would be difficult to find, in apostolic times, a penitent believer who was not immersed, without unnecessary delay, as a genuine believer who was not penitent. All believers who repented were invariably immersed. Of course, we exclude from this remark all cases which occurred previous to the date of the commission.<\/p>\n If any one, dissatisfied with this explanation, is disposed to insist that Peter’s declaration, that every one who believes in Jesus shall receive remission of sins, must include those-if any there be-who believe, but are not immersed, we have but to show the absurdity of the assumption by referring to a parallel case in which there can be no dispute. The Apostle John says: “Whosoever shall confess that Jesus is the Son of God, God dwells in him, and he in God.” He who would conclude from this remark, that the only condition of communion with God is to confess that Jesus is his Son, subverts the truth no more than he who makes the assumption in question; for the universality of the declaration is the same in both, and there is no limitation expressed in either.<\/p>\n There is no one fact more distinctly stated in Acts that that believers should repent and be immersed for the remission of sins: hence, there can scarcely be a grosser perversion of the word of God than to construe other statements of the Scripture so as to deny the truth of this. A condition of pardon once stated can never be set aside by any less than express divine authority.<\/p>\n It should be observed, further, that the statement in question is not absolutely that “every one who believes in him shall receive remission of sins;” but that he shall receive it “through his name.” The expression, “through his name,” was not thrown in here at random; for the inspired apostles never spoke at random. It has a well-defined meaning, and was intended to qualify the sentence of which it forms a part. What we receive through his name certainly can not reach us until we attain some connectionwith his name. But we are immersed into his name with that of the Father and the Holy Spirit; hence it is at the time of this immersion, that the believer receives remission of sins through his name. <\/p>\n Verse 42 <\/p>\n Quick and dead; the living and the dead.<\/p>\n Peter referred to the Great Commission, which Jesus gave his disciples after His resurrection (Act 10:41), in Act 10:42.<\/p>\n "This entire experience is an illustration of the commission of Mat 28:19-20. Peter went where God sent him and made disciples (’teach’) of the Gentiles. Then he baptized them and taught them the Word." [Note: Wiersbe, 1:447.] <\/span><\/p>\n Jesus Christ will one day judge all people as forgiven or not forgiven (cf. Act 17:31). To be forgiven one must "believe in Him" (cf. Act 5:14; Act 9:42; Act 11:17). Peter said this is what the Old Testament prophets taught (e.g., Isa 53:11; Jer 31:34; Eze 36:25-26; et al.). The Messiah (Christ) would be the Judge of all people, and Jesus of Nazareth is that Messiah (cf. Joh 5:27). The Lord of all (Act 10:36) is also the Judge of all (Act 10:42).<\/p>\n Note how Peter stressed the universal benefit of Jesus’ ministry in this message to Gentiles; it was for Gentiles as well as Jews. Not only is Jesus Lord of all (Act 10:36), but He went about healing all (Act 10:38). Furthermore He is the Judge of all (Act 10:42) to whom all the prophets bore witness (Act 10:43 a), and God forgives all who believe in Him (Act 10:43 b).<\/p>\n "This simple outline [Act 10:34-43] . . . is perhaps the clearest NT example of the kerygma<\/span>, the earliest form in which the apostolic proclamation of the gospel was apparently couched." [Note: Kent, p. 94.] <\/span><\/p>\n And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead. 42. And he commanded us to preach unto the people ] This was among the commandments alluded to Act 1:2. Compare the charge given by Christ, … Continue reading “Exegetical and Hermeneutical Commentary of Acts 10:42”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27260","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27260","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27260"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27260\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27260"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27260"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27260"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"