Opening his mouth. We have already said, that the Scripture useth this phrase when it doth signify that there was any grave or weighty oration or speech made. In the fifth of Matthew, (Matthew 5:1,) it is said that Jesus opened his mouth when he would preach to his disciples, and intreat of most weighty matters, as if a man should say in Latin, he began to speak, having first well bethought himself what he would speak. In truth I find. Katalambanesthai is to apprehend, or to gather by reasons, signs, and conjectures. Cornelius was a Gentile born, yet God heareth his prayers; he vouchsafeth to show him the light of the gospel; he appointed and sendeth an angel to him particularly; thereby doth Peter know that, without respect of persons, those do please God which live godly and innocently. For before, (being wholly possessed with this prejudice, that the Jews alone were beloved of God, as they alone were chosen out of all people,) [nations,] he did not think that the grace of God could come unto others. He was not, indeed, so gross that he thought that godliness and innocency of life were condemned because they were in a man that was a Gentile; but, seeing he did simply snatch at that, [1] that all those were estranged from the kingdom of God, and were profane, which were uncircumcised, he entangleth himself unawares in that so filthy an error, that God did despise his pure worship and an holy life, where there was no circumcision; because uncircumcision made all virtues unsavory to the Jews. By which example, we are taught how greatly we ought to beware of prejudices, which make us oftentimes judge amiss. Furthermore, we must note what the word person doth signify, because many are thereby deceived, whilst that they expound it generally, that one man is preferred before another. So Pelagius denied in times past that some are chosen and some are [re]proved [2] of God; because God did not accept persons. But by this word we must understand the external state or appearance, as they call it; and whatsoever is about man himself, which doth either bring him in favor, or cause him to be hated; riches, nobility, multitude of servants, honor, do make a man to be in great favor; poverty, baseness of lineage, and such like things, make him to be despised. In this respect, the Lord doth oftentimes forbid the accepting of persons, because men cannot judge aright so often as external respects do lead them away from the matter. [3] In this place, it is referred unto the nation; and the meaning is, that circumcision is no let, but that God may allow [4] righteousness in a man that is a Gentile. But it shall seem by this means that God did respect persons for a time. For, when as he did choose the Jews to be his people, passing over the Gentiles, did he not respect persons? I answer, that the cause of this difference ought not to be sought in the persons of men, but it doth wholly depend upon the hidden counsel of God. For, in that he rather adopted Abraham, that with him he might make his covenant, than the Egyptians, he did not this being moved with any external respect, but (all) the whole cause remained in his wonderful counsel. Therefore, God was never tied to persons. Notwithstanding, the doubt is not as yet dissolved, [5] because it cannot be denied but that circumcision did please God, so that he counted him one of his people who had that token of sanctification. But we may easily answer this also that circumcision followed after the grace of God, forasmuch as it was a seal thereof. Whereupon it followeth that it was no cause thereof. Nevertheless, it was unto the Jews a pledge of free adoption; in such sort, that uncircumcision did not hinder God, but that he might admit what Gentiles he would unto the society of the same salvation. But the coming of Christ had this new and especial thing, that after that the wall of separation was pulled down, (Ephesians. 2:14,) God did embrace the whole world generally. And this do the words in every nation import. For so long as Abraham's seed was the holy inheritance of God, the Gentiles might seem to be quite banished from his kingdom; but when Christ was given to be a light of the Gentiles, the covenant of eternal life began to be common to all alike.

Footnotes

1 - "Illud arriperet," laid hold of the fact.

2 - "Reprobari," reprobated.

3 - "Judicem a causa abducunt," lead the judge away from the cause.

4 - "Gratam habeat ac probet," may approve and be pleased with.

5 - "Nondum tamen soluta est difficultas," the difficulty, however, is not yet solved.

Then Peter opened his mouth - Began to speak, Matthew 5:2.
Of a truth - Truly, evidently. That is, I have evidence here that God is no respecter of persons.
Is no respecter of persons - The word used here denotes "the act of showing favor to one on account of rank, family, wealth, or partiality arising from any cause." It is explained in James 2:1-4. A judge is a respecter of persons when he favors one of the parties on account of private friendship, or because he is a man of rank, influence, or power, or because he belongs to the same political party, etc. The Jews supposed that they were especially favored by God. and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favor. Peter here says that he had learned the error of this doctrine, and that a man is not to be accepted because he is a Jew, nor to be excluded because he is a Gentile. The barrier is broken down; the offer is made to all; God will save all on the same principle; not by external privileges or rank, but according to their character.
The same doctrine is elsewhere explicitly stated in the New Testament, Romans 2:11; Ephesians 6:9; Colossians 3:25. It may be observed here that this does not refer to the doctrine of divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew, or because he is rich, or learned, or of elevated rank, or on account of external privileges; nor will he exclude a man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character, nor that he will not pardon whom he pleases. That is a different question. The interpretation of this passage should be limited strictly to the case in hand - to mean that God will not accept and save a man on account of external national rank and privileges. That he will not make a difference on other grounds is not affirmed here, nor anywhere in the Bible. Compare 1-Corinthians 4:7; Romans 12:6. It is worthy of remark further, that the most strenuous advocate for the doctrines of sovereignty and election - the apostle Paul - is also the one that labored most to establish the doctrine that God is no respecter of persons - that is, that there is no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet in regard to "the whole race viewed as lying on a level," he maintained that God has a right to exercise the prerogatives of a sovereign, and to have mercy on whom he will have mercy. The doctrine may be thus stated:
(1) The barrier between the Jews and Gentiles was broken down.
(2) all people thus were placed on a level none to be saved by external privileges, none to be lost by the lack of them.
(3) all were guilty Romans. 1-3, and none had a claim on God.
(4) if any were saved, it would be by God showing mercy on such of this common mass as he chose. See Romans 3:22; Romans 10:12; Romans 2:11; Galatians 2:6; compare with Romans. 9; and Ephesians. 1:

God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Leviticus 19:15; Deuteronomy 1:16, Deuteronomy 1:17; Deuteronomy 16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.

(6) Then Peter opened [his] mouth, and said, Of a truth I perceive that (n) God is no respecter of persons:
(6) Distinction of nations is taken away by the coming of Christ: and it is evidently seen by their faith and righteousness, which ones are agreeable to him and which ones he accepts. (n) That God does not judge according to the outward appearance.

Then Peter opened his mouth,.... See Gill on Acts 8:35.
And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Romans 2:11

Acceptance cannot be obtained on any other ground than that of the covenant of mercy, through the atonement of Christ; but wherever true religion is found, God will accept it without regarding names or sects. The fear of God and works of righteousness are the substance of true religion, the effects of special grace. Though these are not the cause of a man's acceptance, yet they show it; and whatever may be wanting in knowledge or faith, will in due time be given by Him who has begun it. They knew in general the word, that is, the gospel, which God sent to the children of Israel. The purport of this word was, that God by it published the good tidings of peace by Jesus Christ. They knew the several matters of fact relating to the gospel. They knew the baptism of repentance which John preached. Let them know that this Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as over all, God blessed for evermore, but as Mediator. All power, both in heaven and in earth, is put into his hand, and all judgment committed to him. God will go with those whom he anoints; he will be with those to whom he has given his Spirit. Peter then declares Christ's resurrection from the dead, and the proofs of it. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, on the testimony given by them. See what must be believed concerning him. That we are all accountable to Christ as our Judge; so every one must seek his favour, and to have him as our Friend. And if we believe in him, we shall all be justified by him as our Righteousness. The remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders the bestowing of them. If sin be pardoned, all is well, and shall end well for ever.

Peter opened his mouth--(See on Matthew 5:2).
Of a truth I perceive--that is, "I have it now demonstrated before mine eyes."
that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."

Then Peter opened his mouth. The same preacher who, on the day of Pentecost, declared the conditions of salvation to the Jews now declares them for the first time to the Gentiles. To him Christ gave the keys (Matthew 16:19) of the kingdom, and with them he opened its doors to both Jew and Gentile.
I perceive that God is no respecter of persons. It has just dawned on him that Jew and Gentile are on the same footing in God's sight. Those who fear the Lord in any nation, of any race, will be accepted.

I perceive of a truth - More clearly than ever, from such a concurrence of circumstances. That God is not a respecter of persons - Is not partial in his love. The words mean, in a particular sense, that he does not confine his love to one nation; in a general, that he is loving to every man, and willeth all men should be saved.