Acts 10:43

To him give ... - See the notes on Luk 24:27, Luk 24:44. That through his name ... - This was implied in what the prophets said. See Rom 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 Rom. 4:

we are witnesses of all . . . he did--not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded. slew and hanged--that is, slew by hanging. on a tree--So Ac 5:30 (and see on Ga 3:13).

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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.

THESE two verses are an extract from a very remarkable sermon, a sermon preached by Peter in the house of Cornelius upon the occasion of the Gentile Pentecost. I think we are entitled to call the event by that name, for then the gift of the Holy Spirit was poured out upon the Gentiles.

THESE two verses are an extract from a very remarkable sermon, a sermon preached by Peter in the house of Cornelius upon the occasion of the Gentile Pentecost. I think we are entitled to call the event by that name, for then the gift of the Holy Spirit was poured out upon the Gentiles. Peter preached at the first Pentecost, when the Holy Spirit fell upon the company of Jewish Believers and it is remarkable that he should be the preacher at the second Pentecost, when the Holy Spirit descended upon those of the uncircumcision while they were listening to the Gospel. Philip was at Caesarea and might have been called in, but God had determined that the strict Peter, the minister of the circumcision, should himself open the door of faith to the Gentiles. Paul was, at that time, converted and it might have seemed to be more appropriate to have used him in enlightening this Italian officer, but the Lord thought not so—He would send the Spirit upon the Gentiles in connection with the same person who preached when this visitation blessed the converts of Israel. Peter preached, as it were, upon the ruins of the middle wall of partition which once divided the sons of men. The occasion was very special and hence the sermon is the more worthy of our earnest consideration. What kind of discourse is that which is likely to be sealed by the Holy Spirit? We may learn something upon that point from the instance before us. Notice that it was a sermon "preached by request." I have seen those words printed upon the title page of very poor sermons—as a sort of apology for their being printed. I have wondered who it was that requested them and whether the requesters were pleased with what they got by their petition. I should think that they would hardly have asked that the same words should be spoken to them again.

To him give all the prophets witness - See Isa 9:6; Isa 52:7; Isa 53:5, Isa 53:6; Isa 59:20; Jer 31:34; Dan 9:24; Mic 7:18, etc.; and Zec 13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets. Remission of sins - The phrase, αφεσις ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.