36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ - he is Lord of all -
*Minor differences ignored. Grouped by changes, with first version listed as example.
Concerning the matter. Because the Greek text is abrupt, some think that the accusative case is put instead of the nominative; and that the sense is this, This is the word which God hath sent unto the children of Israel. Other some refer it unto the word ye know, which followeth afterward; and they think that there was another word added to make the sentence more pleasant. For Luke putteth logon in the former place, and afterward rema. But forasmuch as it is common and familiar amongst the Grecians to understand [1] the prepositions; this sense, which I have set down, seemeth to me more agreeable, though, if the harshness of the speech can be any better mitigated, I will willingly yield. Therefore I take this member to be a preface, which appertaineth unto this worthy work of God, which he showed amongst the children of Israel, preaching peace by Christ. That done, there is added a narration. At length, in the conclusion of his speech, Peter showeth to what end Christ was sent into the world. Furthermore, he beginneth with this commemoration not without cause, That God sent his word unto the children of Israel. And speech is put for thing in the Hebrew phrase. The eternal covenant which God had made with that people was at that time famous. There was nothing more commonly known among the Jews than that there was a Redeemer promised in times past to the fathers, who should restore things which were decayed unto a flourishing and blessed estate. This did those also know who were familiarly conversant with the Jews. Therefore, to the end Peter may purchase greater credit, he saith that he will speak of no new or unknown thing, but of the restoring of the Church, which did depend upon the eternal covenant of God, and which was now manifestly showed, and almost in every man's mouth. Preaching peace. Peter teacheth here what manner [of] rumor and thing that was which was spread abroad; to wit, such as that it did make peace. I take peace in this place for the reconciling of men and God, which, notwithstanding, hath in it the perfect [2] salvation of the Church. For, as horrible confusion, and, as it were, a huge lump, [3] do follow after that God is once estranged from us; so, so soon as his fatherly favor doth once appear, he gathereth his Church together, and true felicity ariseth. Therefore, this is Peter's meaning, that God showed himself merciful to his people in Christ, and that he received into favor Abraham's children again, (whom he seemed to have cast away for a time,) that he might establish among them a flourishing estate. And as he maketh God the author of this peace, so he placeth Christ in the midst as the pledge thereof, that it may be certain and holy. He coupleth peace and preaching expressly together, because this is one way whereby the fruit of the reconciliation, purchased by Christ, cometh unto us. In like sort, after that Paul had taught that Christ is our peace, he addeth immediately, that he came to preach peace unto those who were nigh at hand and far off, (Ephesians 2:17.)
1 - "Subaudire," to supply.
2 - "Solidam et perfectam," the perfect and entire.
3 - "Tetrum chaos," a dire chaos.
The word - That is, this is the Word, or "the doctrine." Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case τὸν λόγον ton logon here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not λόγον logon, but ῥῆμα rēma - a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion - the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the Word, or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ (who is Lord of all), you know already what was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced his ministry after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly.
Unto the children of Israel - To the Jews. The Messiah was promised to them, and spent his life among them.
Preaching - That is, proclaiming, or announcing. God did this by Jesus Christ.
Peace - This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is used here in a wider sense, to denote "peace or reconciliation with God." He announced the way by which man might be reconciled to God, and might find peace.
He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See John 17:2; Matthew 28:18; Ephesians 1:20-22. The word "Lord" used here does not necessarily imply divinity, but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Compare Romans 9:5.
The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him.
I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Acts 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Acts 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.
The (p) word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
(p) God showed the Israelites that whoever lives godly is acceptable to God, no matter what nation he comes from, for he preached peace to men through Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.
The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was,
preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added,
he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Ephesians 2:17.
the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.
preaching peace by Jesus Christ--the glorious sum of all Gospel truth (1-Corinthians 1:20-22).
he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Ephesians 2:13-18).
The word which God sent to the children of Israel. The message of Christ.
That word . . . ye know. Have heard of, but not fully.
After the baptism which John preached. Christ's ministry began from his baptism by John.
How God anointed Jesus of Nazareth. At his baptism, and made him the Anointed. He gives a condensed summary of the ministry of Jesus. Luke has only preserved the substance of what Peter said.
This is the word which God sent - When he sent his Son into the world, preaching - Proclaiming by him - peace between God and man, whether Jew or Gentile, by the God - man. He is Lord of both; yea, Lord of and over all.
*More commentary available at chapter level.