What Peter confessed he now understood was something God had revealed throughout the Old Testament (e.g, Amos 9:7; Micah 6:8) but that most Jews had not grasped due to centuries of ill-founded pride. God had now clarified this revelation. [source][source][source]
Since God is not one to show partiality (cf. Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19), certainly Christians should not do this either. Peter proceeded to prove that God deals with all people equally through His Son (cf. Acts 10:36; Acts 10:38; Acts 10:42-43), not on the basis of their race (cf. John 10:16). Whenever Christians practice racial discrimination they need to reread Acts 10. [source][source][source]
Context Summary
Acts 10:34-48 - Gentiles Receive The Holy Spirit
The address with which Peter answered the centurion's inquiry was largely a recapitulation of the great facts of gospel history. The ministry of Jesus in the power of the Holy Spirit was probably already familiar to his hearers. The story of the crucifixion was equally well-known. These things were not done in a corner. But the third division of the address, Acts 10:39-41, in which the Apostle told of the Resurrection and of our Lord's appearance to chosen witnesses, of whom he was one, was probably replete with new and startling tidings. Notice the implied invitation of Acts 10:43 to them all to believe in Jesus, for the remission of sin.
The Holy Spirit fell upon the audience, as on the day of Pentecost, Acts 10:44. There must have been that wonderful stirring and moving among the people which we have beheld, in a modified form, in modern audiences, when moved by the celestial wind, as a harvest field by the breeze. Peter never finished his sermon. It seemed as if the Holy Spirit put the Apostle aside, saying, "Thou hast spoken enough; leave the rest to me!" [source]
Chapter Summary: Acts 10
1Cornelius, a devout man, being commanded by an angel, sends for Peter, 11who by a vision is taught not to despise the Gentiles; 17and is commanded by the Spirit to go with the messenger to Caesarea 25Cornelius shows the occasion of his sending for him 34As he preaches Christ to Cornelius and his company, 44the Holy Spirit falls on them, and they are baptized
I perceive [katalambanomai)] Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Respecter of persons [prosōpolēmptēs)] This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Respecter of persons [προσωπολήμπτης] See on respect of persons, James 2:1. Only here in New Testament. [source]
Reverse Greek Commentary Search for Acts 10:34
John 1:5Comprehended [κατέλαβεν] Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
Acts 10:34I perceive [katalambanomai)] Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Acts 25:25But I found [εγω δε κατελαβομην] Second aorist middle of καταλαμβανω katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34. [source]
Romans 2:11Respect of persons [προσωπολημπσια] Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
James 2:1The Lord of Glory [της δοχης] Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 2:1With respect of persons [εν προσωπολημπσιαις] A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
James 2:1Hold not [μη εχετε] Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
1 Peter 1:17Without respect of persons [ἀπροσωπολήμπτως] Here only. Peter, however, uses προσωπολήμπτης , a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία , respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω , to have respect of persons. The constituents of the compound word, πρόσωπον , the countenance, and λαμβάνω , to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, “a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον , a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character.” [source]
1 Peter 1:17As Father [πατερα] Predicate accusative in apposition with τονκρινοντα ton- απροσωπολημπτως krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω prosōpolēmpsia) from κατα το εκαστου εργον prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
What do the individual words in Acts 10:34 mean?
Having openedthenPeterthemouthhe saidOfa truthI understandthatnotisOne who shows partiality-God
Greek Commentary for Acts 10:34
Solemn formula for beginning his address (Acts 8:35; Acts 18:14; Matthew 5:2; Matthew 13:35). But also good elocution for the speaker. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
See on Acts 4:13. [source]
See on respect of persons, James 2:1. Only here in New Testament. [source]
Reverse Greek Commentary Search for Acts 10:34
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Ephesians 3:18; Philemon 3:12, Philemon 3:13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking, John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; Acts 25:25. [source]
Aoristic present middle of katalambanō to take hold of, the middle noting mental action, to lay hold with the mind (Acts 4:13; Acts 10:34; Acts 25:25; Ephesians 3:18). It had been a difficult thing for Peter to grasp, but now “of a truth” This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops before the eye or face) and lambanō The abstract form prosōpolēmpsia occurs in James 2:1 (also Romans 2:11; Ephesians 6:9; Colossians 3:25) and the verb prosōpolempteō in James 2:9. The separate phrase (lambanein prosōpon) occurs in Luke 20:21; Galatians 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one‘s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy. [source]
Second aorist middle of καταλαμβανω katalambanō to lay hold of, to grasp, to comprehend as in Acts 4:13; Acts 10:34. [source]
Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance. [source]
Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Here only. Peter, however, uses προσωπολήμπτης , a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία , respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω , to have respect of persons. The constituents of the compound word, πρόσωπον , the countenance, and λαμβάνω , to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, “a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον , a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character.” [source]
Predicate accusative in apposition with τονκρινοντα ton- απροσωπολημπτως krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω prosōpolēmpsia) from κατα το εκαστου εργον prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]