Peter's sermon on this occasion is the first sermon in Acts addressed to a Gentile audience (cf. 14:15-17; 17:22-31). It is quite similar to the ones Peter preached in 2:14-40 and 3:11-26 except that this one has more information about Jesus' pre-crucifixion ministry. This emphasis was appropriate since Peter was addressing Gentiles who would have known less about Jesus' ministry than the Jews did.
10:34 "Opening his mouth"is a phrase that typically introduces something very important (cf. 8:35; 18:14; Matt. 5:2; 13:35).
". . . in Luke's eyes what Peter was about to say was indeed momentous in sweeping away centuries of racial prejudice."451
What Peter confessed he now understood was something God had revealed throughout the Old Testament (e.g., Amos 9:7; Mic. 6:8) but that most Jews had not grasped due to centuries of ill-founded pride. God had now clarified this revelation.
Since God is not one to show partiality (cf. Deut. 10:17; 2 Chron. 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. vv. 36, 38, 42, 43), not on the basis of their race (cf. John 10:16). Whenever Christians practice racial discrimination they need to reread Acts 10.
10:35 God requires faith in Jesus Christ for totalacceptance (v. 43; cf. 11:17). However anyone who fears God and does what is in harmony with His will, as Cornelius did, meets with His initialacceptance.
10:36 All of this verse is a kind of caption for what Peter proceeded to announce to Cornelius and his guests. Its three main emphases are, first, that the message to follow was a presentation of revelation that God had sent to the Jews. Second, it was a message resulting in peace that comes through Jesus Christ. Third, Jesus Christ is Lord of all, both Jews and Gentiles. "Lord of all"was a pagan title for deity, which the Christians adopted as an appropriate title for Jesus Christ.452"He is Lord of all"expressed Peter's new insight. It is probably the main statement in the verse.
"Since Jesus is Lord over all, Peter could proclaim to Cornelius and other Gentiles that the gospel is available to all. This is one of the most central points in Luke-Acts."453
"What is the nature of Jesus' lordship [v. 36]? Because of His lordship, He had a ministry of power as He healed all who were oppressed by the devil (v. 38). As Lord, He was the object of a testimony that declared Him to be the Judge of the living and the dead (v. 42). He is the one of whom all the prophets testified that forgiveness of sins is found in His name (v. 43). Again [as in 2:21, 32-39; 5:14; and 9:42] lordship described the authority that Jesus has as the Bearer of salvation--an authority that involves work in the past (exorcising demons), present (granting forgiveness of sins), and future (serving as Judge)."454
10:37 Peter proceeded to outline Jesus of Nazareth's career for his listeners assuming some knowledge that was common but adding more details than Luke recorded in Peter's previous speeches. These details would have been appropriate since Peter's hearers here were Gentiles. Peter's sketch followed the same general outline as Mark's Gospel, which, according to early Christian tradition, Peter influenced.
Luke undoubtedly summarized Peter's message, as he did the other addresses in Luke-Acts, and stressed points important to his readers. These points included the fulfillment of Isaiah 61:1 (in v. 38, cf. Luke 4:14-30), the importance of apostolic witness (in vv. 39-41, cf. Acts 1:8), and Jesus' post-resurrection eating and drinking with his disciples (v. 41, cf. Luke 24:41-43). "The thing"to which Peter referred was the earthly ministry of Jesus.
10:38 Jesus' anointing by God with the Holy Spirit took place at His baptism by John (cf. Luke 3:21-22) when He became God's officially Anointed One (i.e., the Messiah). The "all"whom Jesus healed were the many He healed. This is hyperbole since Jesus did not heal every needy person He met.455This is another verse advocates of the "prosperity gospel"cite to prove their case.456Jesus' good deeds and supernatural miracles testified to God's presence with Him (cf. Gen. 39:2).
10:39 The apostles regularly mentioned that they were eye-witnesses of Jesus' ministry in their preaching (2:32; 3:15; 5:32; 10:41; 13:30-31). This had tremendous persuasive appeal to their hearers. Peter divided Jesus' acts into those that He performed in the land of the Jews and in Jerusalem, their capital city. Those who put Jesus to death were the Jews (3:15; 4:10; 5:30; 7:52) and the Gentiles (4:27). Here Peter referred generally to all those involved in the Crucifixion. "Hanging him on a cross"emphasizes the horrible way the enemies of Jesus killed Him.
"It is difficult, after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mention or thought of the cross provoked in Paul's day. The word cruxwas unmentionable in polite Roman society (Cicero, Pro Rabirio16); even when one was being condemned to death by crucifixion the sentence used an archaic formula which served as a sort of euphemism . . ."457
"The cross of Christ reveals the love of God at its best and the sin of man at its worst."458
10:40-41 In contrast to man's treatment of Jesus, God raised Him from the grave after three days. Jesus also appeared to selected individuals whom God chose to be witnesses of His resurrection. Among these was Peter, who even ate and drank with the risen Lord, proof that He really was alive.
"The resurrection appearances were not made to the people at large. The reason appears to have been that those who saw Jesus were constituted to act as witnesses to the many people who could not see him, and this obligation was not laid on people who were unfit for it but only on those who had been prepared by lengthy association with Jesus and by sharing his work of mission."459
10:42-43 Peter referred to the Great Commission, which Jesus gave his disciples after His resurrection (v. 41), in verse 42. Jesus Christ will one day judge all people as forgiven or not forgiven (cf. Acts 17:31). To be forgiven one must "believe in Him"(cf. 5:14; 9:42; 11:17). Peter said this is what the Old Testament prophets taught (e.g., Isa. 53:11; Jer. 31:34; Ezek. 36:25-26; et al.). The Messiah (Christ) would be the Judge of all people, and Jesus of Nazareth is that Messiah (cf. John 5:27). The Lord of all (v. 36) is also the Judge of all (v. 42).
Note how Peter stressed the universal benefit of Jesus' ministry in this message to Gentiles; it was for Gentiles as well as Jews. Not only is Jesus Lord of all (v. 36), but He went about healing all (v. 38). Furthermore He is the Judge of all (v. 42) to whom all the prophets bore witness (v. 43a), and God forgives all who believe in Him (v. 43b).
"This simple outline [vv. 34-43] . . . is perhaps the clearest NT example of the kerygma, the earliest form in which the apostolic proclamation of the gospel was apparently couched."460
