Acts 10:43

Acts 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 Christ’s 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 Peter’s 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 Peter’s being an authorized interpreter of it.

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, Genesis 3:15 , The seed of the woman shall break the serpent’s 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 Hebrews 9:22 ; and it is manifest by the light of nature, that the blood of bulls and goats could not take away sins, as Hebrews 10:4 . But through Christ’s name, for his sake, and by virtue of his merit, who died for our sins, and rose again for our justification, Romans 4:25 , we shall receive remission of sins, Hebrews 9:13,14 .

Acts 10:43 . Πάντες , all ) Those whose books are, as also those whose books are not extant: ch. Acts 3:24 .— προφῆται , 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. Acts 11:15 , at once, as is appropriate to the economy regarding the Gentiles, in the case of such hearers.— μαρτυροῦσιν , are witnesses ) as we , Acts 10:39 . Peter does not use here the term, promise , as described by the prophets.— ἄφεσιν ἀμαρτιῶν , remission of sins ) which is the source (head) of all benefits.— πάντα , every one ) even of the Gentiles.

43. To him give all the prophets witness—that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament. whosoever believeth in him—This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.

Verse 43. - Bear for give , A.V.; every one that for whosoever , A.V.; on him for in him , A.V. Here we have another article of the Creed, the forgiveness of sins, preached too in immediate anticipation of baptism, on the profession of faith in Jesus Christ (ver. 48). Comp. Acts 8:37 (T.R.) and 38. Acts 10:43

43 . To him give all the prophets witness ] Cp. Isaiah 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 Joel 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.

Acts 10:43-44 . Now follows the divinely attested way of salvation unto this Judge of the living and dead. πάντες οἱ προφ .] comp. Acts 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, Romans 3:25 ; Romans 10:10 , al. ). The general πάντα τὸν πιστ . εἰς αὐτ ., which lays down no national distinction, is very emphatically placed at the end, Romans 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 Acts 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 πνεῦμα 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 ( Acts 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: πάντα τὸν πιστεύοντα εἰς αὐτόν , was at once divinely affirmed and sealed by this σημεῖον in such a way that now no doubt at all could remain concerning the immediate admissibility of baptism.

(43) To him give all the prophets witness. —As in St. Peter’s earlier speeches in Acts 2, 3 so here, we trace the result of our Lord’s 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.