Acts 10:43

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(43) To him give all the prophets witness.—As in St. Peter’s earlier speeches in Acts 2, 3 so here, we trace the result of our Lord’s teaching given in the interval between the Resurrection and Ascension as to the method of prophetic interpretation which discerns, below all temporary and historical references, the under-current of testimony to the kingdom of which Christ was the Head.

That through his name. . . .—We can without difficulty represent to ourselves the impression which these words must have made on the anxious listeners. This was the answer to their doubts and perplexities. Not by submitting themselves to the bondage of the Law, not by circumcision and all that it implied, but by the simple act of faith in Christ, and in the power of His Name, i.e., of all the attributes and energies of which the Name was the symbol, they, Gentiles as they were, might receive that remission of sins which conscience, now roused to its full activity, taught them was the indispensable condition of acceptance and of peace. The intensity of that emotion, the satisfaction of all their previous yearnings, placed them subjectively in a spiritual condition which prepared the way for the wonder which the next verse narrates.

Benson Commentary

Acts 10:43. To him give all the prophets witness — Speaking to heathen, he does not mention the name of any one prophet in particular; but, after having spoken of Christ’s person, miracles, and resurrection, contents himself with informing them, in general terms, that there were many prophets in former ages who bore testimony to him, without entering into a particular enumeration of them, or quoting their predictions: an observation which is also applicable to that particular truth which Peter here declares the prophets, which he referred to, had attested, namely, that through his name — Through his mediation, grace, and Spirit; whosoever believeth in him — With a living faith, whether he be Jew or Gentile; shall receive remission of sins — Though he had not before either feared God or wrought righteousness. This truth it would have been easy for the apostle to have proved, from several testimonies of the prophets, (had it been proper to do so to that audience,) as will appear by comparing the passages referred to in the margin. We may further observe here, that we do not read of Peter’s working any miracle on this great occasion, in proof of the truth of his doctrine; as the preceding testimony of the angel to Cornelius, and the descent of the Holy Spirit in his miraculous gifts, while he was speaking to them, were sufficient proofs, both of the truth of the gospel, and of Peter’s being an authorized interpreter of it.

Matthew Henry's Concise Commentary

10:34-43 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.

Barnes' Notes on the Bible

To him give ... - See the notes on Luke 24:27, Luke 24:44.

That through his name ... - This was implied in what the prophets said. See Romans 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned, but this was implied in what they said. They promised a Messiah, and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Romans 4:

Jamieson-Fausset-Brown Bible Commentary

43. To him give all the prophets witness—that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament.

whosoever believeth in him—This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.

Matthew Poole's Commentary

This our Saviour had told his apostles, which St. Peter here preaches to his auditors. It was included in the very first promise recorded by Moses, Genesis 3:15, The seed of the woman shall break the serpent’s head; and so continued through all ages of the church, to be manifest in such degrees as it pleased the wisdom of God to make it known: it is certain that all the ceremonial law concerning sacrifices did testify this very thing; for by it, it did appear, that without shedding of blood there was no remission of sin, as Hebrews 9:22; and it is manifest by the light of nature, that the blood of bulls and goats could not take away sins, as Hebrews 10:4.

But through Christ’s name, for his sake, and by virtue of his merit, who died for our sins, and rose again for our justification, Romans 4:25, we shall receive remission of sins, Hebrews 9:13,14.

Gill's Exposition of the Entire Bible

To him give all the prophets witness,.... As David, Psalm 32:1 Daniel 9:9

that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God's grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God's elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, "through his blood".

Geneva Study Bible

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Acts 10:43-44. Now follows the divinely attested way of salvation unto this Judge of the living and dead.

πάντες οἱ προφ.] comp. Acts 3:24.

That every one who believes on Him receives forgiveness of sins by means of His name (of the believing confession of it, by which the objectively completed redemption is subjectively appropriated, Romans 3:25; Romans 10:10, al.). The general πάντα τὸν πιστ. εἰς αὐτ., which lays down no national distinction, is very emphatically placed at the end, Romans 3:22. Thus has Peter opened the door for further announcing to his hearers the universalism of the salvation in Christ. But already the living power of his words has become the vehicle of the Holy Spirit, who falls upon all the hearers, and by His operations makes the continuation of the discourse superfluous and—impossible. Comp. on Acts 11:15.

Here the unique example of the outpouring of the Spirit before baptism—treated, indeed, by Baur as unhistorical and ascribed to the set purpose influencing the author—is of itself intelligible from the frame of mind, now exalted after an extraordinary manner to the pitch of full susceptibility, in those present. The appropriate degree of receptivity was there; and so, for a special divine purpose, the πνεῦμα communicated itself according to the free will of God even before baptism.[261] Olshausen thinks that this extraordinary circumstance took place for the sake of Peter, in order to make him aware, beyond a doubt, in this first decisive instance, that the Gentiles would not be excluded from the gift of the Spirit. But Peter had this illumination already (Acts 10:34 f.); and besides, this object would have been fully attained by the outpouring of the Spirit after baptism. We may add that the quite extraordinary and, in fact, unique nature of the case stands decidedly opposed to the abuse of the passage by the Baptists.[262]

[261] “Liberum gratia habet ordinem,” Bengel. Not the necessity, but the possibility of the bestowal of the Spirit before baptism, was implied by the susceptibility which had already emerged. The design of this extraordinary effusion of the Spirit is, according to ver. 45, to be found in this, that all scruples concerning the reception of the Gentiles were to be taken away from the Jewish-Christians who were present in addition to Peter, and thereby from the Christians generally. What Peter had just said: πάντα τὸν πιστεύοντα εἰς αὐτόν, was at once divinely affirmed and sealed by this σημεῖον in such a way that now no doubt at all could remain concerning the immediate admissibility of baptism. Chrysostom strikingly calls this event the ἀπολογίαν μεγάλην, which God had arranged beforehand for Peter. That it could not but, at the same time, form for the latter himself the divine confirmation of the revelation already imparted to him, is obvious of itself.

[262] Comp. Laufs in the Stud. u. Krit. 1858, p. 234.

Expositor's Greek Testament

Acts 10:43. πάντα τὸν πιστεύοντα, cf. Romans 10:11, whether Jew or Gentile; the phrase emphatic at the close of the verse, cf. Romans 3:22. There is no occasion to refer the words to a reviser in their Pauline meaning (Weiss); St. Peter in reality says nothing more than he had already said and implied, Acts 2:38, Acts 3:16; Acts 3:26.

Cambridge Bible for Schools and Colleges

43. To him give all the prophets witness] Cp. Isaiah 49:6, “I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth.” Also Joel 2:32, “Whosoever shall call on the name of the Lord shall be delivered.” So that under the Law the redemption of the Gentiles was seen afar off. The way in which St Peter uses the Jewish Scriptures to enforce his arguments is an evidence that Cornelius and his household were familiar with those writings.

Bengel's Gnomen

Acts 10:43. Πάντες, all) Those whose books are, as also those whose books are not extant: ch. Acts 3:24.—προφῆται, the prophets) In this discourse Peter had not yet cited the testimonies of the Old Testament; and now, whilst he appeals to the prophets in general, the result is accomplished at the beginning of his discourse, ch. Acts 11:15, at once, as is appropriate to the economy regarding the Gentiles, in the case of such hearers.—μαρτυροῦσιν, are witnesses) as we, Acts 10:39. Peter does not use here the term, promise, as described by the prophets.—ἄφεσιν ἀμαρτιῶν, remission of sins) which is the source (head) of all benefits.—πάντα, every one) even of the Gentiles.

Pulpit Commentary

Verse 43. - Bear for give, A.V.; every one that for whosoever, A.V.; on him for in him, A.V. Here we have another article of the Creed, the forgiveness of sins, preached too in immediate anticipation of baptism, on the profession of faith in Jesus Christ (ver. 48). Comp. Acts 8:37 (T.R.) and 38. Acts 10:43

Vincent's Word Studies

His name

As in the Lord's prayer: not simply the title, but all that is embraced and expressed by the name: Christ's "entire perfection, as the object revealed to the believer for his apprehension, confession, and worship" (Meyer).