but welcomes
The Greek word used here is "δέχεται" (dechetai), which means to receive or accept. This word signifies God's openness and readiness to embrace all who come to Him with reverence and righteousness. In the historical context of the early church, this was a revolutionary concept, breaking down the barriers between Jews and Gentiles. It underscores the inclusivity of the Gospel, emphasizing that God's grace is not limited by ethnicity or nationality.

those from every nation
The phrase "from every nation" translates from the Greek "ἐξ ἔθνους παντός" (ex ethnous pantos). The term "ἔθνος" (ethnos) refers to a group of people, often used to denote Gentiles or non-Jews. This highlights the universality of God's call, extending beyond the Jewish people to include all ethnicities and cultures. Historically, this was a pivotal moment in the early church, as it marked the beginning of the mission to the Gentiles, fulfilling the promise that through Abraham's seed, all nations would be blessed (Genesis 22:18).

who fear Him
The Greek word for "fear" is "φοβούμενοι" (phoboumenoi), which can mean to fear, respect, or revere. In a biblical sense, fearing God involves a deep reverence and awe for His holiness and authority. This fear is not about being afraid but about recognizing God's power and majesty, leading to a life of obedience and worship. The fear of the Lord is the beginning of wisdom (Proverbs 9:10), and it is a foundational aspect of a righteous life.

and do what is right
The phrase "do what is right" comes from the Greek "ἐργαζόμενος δικαιοσύνην" (ergazomenos dikaiosynēn). "ἐργαζόμενος" (ergazomenos) means to work or to do, and "δικαιοσύνην" (dikaiosynēn) means righteousness or justice. This implies an active pursuit of justice and moral integrity. In the scriptural context, righteousness is not merely about following rules but living in a way that reflects God's character and commands. It involves both personal morality and social justice, aligning one's actions with God's will.

(35) In every nation he that feareth him.--The great truth which Peter thus proclaimed is obviously far-reaching in its range. It applies, not to those only who know the name of Christ and believe on Him when He is preached to them, but to all who in all ages and countries "fear God" according to the measure of their knowledge, and "work righteousness" according to their belief and opportunities. The good works in such a case, are, in their measure and degree, as "fruits of faith, and follow after justification" (Article XII.), justification having been, in such cases, objectively bestowed for the merits of Christ, and subjectively appropriated by the faith which, in the Providence of God, was possible under the conditions of the case. They do not come under the head of "works done before the grace of Christ and the inspiration of His Spirit" (Article XIII.), for Christ is "the true Light that lighteth every man that cometh into the world" (John 1:9), and the Spirit is to every man "the Lord, and giver of life," and the works are done "as God hath willed and commanded them to be done." What such men gain by conversion is a fuller knowledge of the Truth, and therefore a clearer faith, a fuller justification, and a higher blessedness, but as this history distinctly teaches, they are already accepted with God. They are saved, "not by the law or sect which they profess" (Article XVIII.), but, even though they know not the Name whereby they must be saved (Acts 4:12), by Christ, who is the Saviour of all. The truth which St. Peter thus set forth proclaims at once the equity and the love of the Father, and sweeps away the narrowing dreams which confine the hope of salvation to the circumcised, as did the theology of the Rabbis; or to those who have received the outward ordinance of baptism, as did the theology of Augustine and the Mediaeval Church; or, as do some forms of Protestant dogmatism, to those who have heard and believed the story of the Cross of Christ. The language of St. Paul in Romans 10:9-14 should, however, be compared with this, as showing that the higher knowledge brings with it an incomparably higher blessedness, and that the man first tastes the full meaning of "salvation" when he consciously calls on the Lord by whom he has been saved.

Verse 35. - Acceptable to for accepted with, A.V. As regards the truth that God is no respecter of persons, which the present incident had brought home so vividly to Peter's apprehension, there can be no difficulty in understanding it. Cornelius was devout, he feared God, he was fruitful in prayer and almsgiving. God did not say to him, "All this would have been accepted in a Jew, but cannot be noticed in a Gentile." But, Gentile as he was, his prayers and alms went up for a memorial before God. If the things done were good in themselves, they were equally good whoever did them. God is no respecter of persons to accept or reject one or another, because of who he is, and not because of what he does (Ephesians 6:8). The rule is glory, honor, and peace to every one that worketh good, to the Jew first and also to the Gentile, for there is no respect of persons with God (Romans 2:10, 11). The word προσωπολήπτης (respecter of persons) occurs only here at all; προσωποληπτέω (to accept or respect persons), once only, in James 2:9; προσωποληψία (respect of persons), Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1. The same idea is expressed by πρόσωπον λαμβάνειν, by which the LXX. render the Hebrew נָשָׂא פָּנִים, and by πρόσωπον θαυμάζειν, by which they also render it and the kindred phrase, חַדַר פָנִים (see Leviticus 19:15; Deuteronomy 10:17, etc.). The first phrase occurs in Luke 20:21 and Galatians 2:6; the latter only in Jude 1:16, where it is rightly rendered in the R.V., "showing respect of persons." Another phrase is ἀπροσωπολήπτως (without respect of persons), 1 Peter 1:17, and βλέπειν εἰς πρόσωπον (to regard the person), Matthew 22:16; Mark 12:14.

Parallel Commentaries ...


but
ἀλλ’ (all’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

welcomes
δεκτὸς (dektos)
Adjective - Nominative Masculine Singular
Strong's 1184: Acceptable, accepted. From dechomai; approved; propitious.

those
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

from
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

every
παντὶ (panti)
Adjective - Dative Neuter Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

nation
ἔθνει (ethnei)
Noun - Dative Neuter Singular
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

who fear
φοβούμενος (phoboumenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 5399: From phobos; to frighten, i.e. to be alarmed; by analogy, to be in awe of, i.e. Revere.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

do
ἐργαζόμενος (ergazomenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2038: To work, trade, perform, do, practice, commit, acquire by labor.

what is right.
δικαιοσύνην (dikaiosynēn)
Noun - Accusative Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.


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NT Apostles: Acts 10:35 But in every nation he who fears (Acts of the Apostles Ac)