Atos 10
John MacArthur · Citado em PreceptAustin
Atos 10
MacArthur wrote "The eunuch is a classic example of one who lived up to the light he had. God then gave him the full revelation of Jesus Christ through Philip’s ministry." (Acts Commentary) In Acts 10 God gives visions to a saved Jew and an unsaved Gentile in order to reach the Gentile man through the Jewish man! THOUGHT - You might enjoy an incredible book by Don Richardson entitled "Eternity in their Hearts" which addresses the question "Has the God Who prepared the Gospel for all people groups also prepared all people groups for the Gospel?" (cf Eccl 3:11, Acts 17:27). It is truly fascinating (read some reviews). The question might be asked if genuine seekers after God are saved even if they have never heard the Gospel? The answer from this story of the seeker Cornelius is "no," they must still hear and respond to the Gospel (cf Acts 11:13,14). But this story also demonstrates that the omniscient, omnipotent God is able to use His power to make sure they hear the Gospel as did Cornelius. See Stedman's in depth answer below. Jack Arnold - An unsaved man has the promise that “blessed are those who hunger and thirst for righteousness, for they shall be satisfied (filled)” (Matt. 5:6) and “you will seek Me and find Me, when you search for Me with all your heart” (Jer 29:13). If the unsaved man seeks truth honestly, he will find the truth in Christ. You remember when Gus Marwieh was with us at our last Missions Conference. He told us how, as an idol worshiper in the jungles of Liberia, Africa, he began to seek for the true God. He hungered, he sought, he wanted to know God. Through a series of circumstances he walked out of the jungle and came into contact with some Christians. He was gloriously saved. He sought more light and God made sure he would come into contact with someone who could give him the gospel of Christ. (Acts 10:1-23a The Seeking Sinner and the Bigoted Believer) Ray
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MacArthur comments that "Two worlds were about to collide, as seven devout, orthodox Jews were about to meet a houseful of eager Gentiles. A milestone in the history of the church had been reached." (See Acts Commentary - Page 298) When Peter entered, Cornelius met him and fell at his feet and worshiped him - Cornelius apparently did not fully understand that no man was to be worshiped (or even honored in a manner that resembled worship), except of course the God-Man Christ Jesus. Remember also that Cornelius being a Roman had surely been indoctrinated with the teachings of emperor (man) worship established during the reign of Augustus (63 BC – AD 14). Notice Peter entered three times - Acts 10:24 he entered Caesarea, Acts 10:25 he entered (apparently into an area outside Cornelius house) and Acts 10:27 apparently into the actual house which "he entered and found many people assembled." As
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MacArthur says "With one stroke, Peter cuts to the heart of the issue and rivets their attention on him." (See Acts Commentary) Understand (comprehend - present tense) (2638) (katalambano rom katá = adds intensity [or surprise as in 1 Th 5:4] to the meaning of the verb + lambáno = take) literally means to take eagerly, grasp with force, lay hold of, seize with hostile intent (this literal meaning vividly depicted by the demon who seizes the son and dashed him to the ground in Mark 9:18). Katalambano was used in the sense of laying hold of so as to gain control of. Here in Acts 10:34 katalambano is used figuratively in the middle voice which means to "seize" or lay hold of with one's mind and thus to comprehend (Ep 3:18+). Luke uses katalambano in a similar sense to describe the reaction of the opponents of the apostles, the religious Jewish leaders, "Now as they observed the confidence of Peter and John and understood (katalambano) that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus." (Acts 4:13+). G Campbell
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MacArthur says the "most common use of phobeo in the New Testament represents reverential awe, not cringing fright. It expresses the feeling of a person who is in the presence of someone infinitely superior…In the synoptic Gospels and Acts the term is never used to speak of anything other than the feeling in a person’s heart when he is confronted with divine power, and it is declared to be a part of the Christian’s attitude as he seeks to faithfully serve the Lord (Acts 9:31). Reverential awe of God is a part of the truly repentant life (2 Cor. 7:10–11), the chaste life (1 Pet. 3:2), the holy life (2 Cor. 7:1), and the godly life (Phil. 2:12). Mutual ministry, love, and respect, as well as powerful evangelism and proper church discipline, are all grounded in reverential awe of the Lord (see 2 Cor. 5:11; Eph. 5:21; 1 Tim. 5:20). It is the substance out of which all right Christian worship, behavior, and service must come. (See Matthew Commentary - Page 55) Puritan Charles Bridges defines fear of God - It is that affectionate reverence by which the child of God bends himself humbly and carefully to his Father's law. His wrath is so bitter, and His love so sweet; that hence springs an earnest desire to please Him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, 'that he might not sin against Him. Does (present tense = as their habitual behavior or practice) (2038)(ergazomai from ergon = work) means to engage in an activity involving considerable expenditure of effort. To work effectively. The NT uses ergazomai in a literal (to do manual labor) and figurative (especially spiritual) sense.
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MacArthur explains John's baptism noting that "while there were various ceremonial washings in Judaism (cf. Heb. 6:2), there was no baptism of Jews. But while there was no baptism of Jews in Judaism, the Jews did baptize Gentile converts to Judaism. Thus, those who “were being baptized by [John] in the Jordan River, as they confessed their sins” (Mt. 3:6), were publicly acknowledging that they were no better than the Gentiles. Their sins had separated them from the true and living God (cf. Isa 59:2) and cut them off from covenant blessings. For Jewish people to place themselves on the same level as the despised Gentiles was astonishing, and demonstrates the power of John’s preaching. Unfortunately, few being baptized by John were truly repentant. The nation would later reject Jesus when He failed to meet their expectations of a political Messiah, who would deliver them from the Romans. Others were superficial from the start....But those few (Mt 7:13–14) who acknowledged their sinful condition and alienation from God and turned to Him in repentant faith were saved. (See Luke Commentary - Page 209) Gotquestions answers the question What was the meaning and importance of the baptism of John the Baptist? - Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. (Read more>) Proclaimed (2784) (kerusso or kerysso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Paul Apple makes an interesting observation - this passage bracketed by the baptism administered by John and then the baptism of the household of Cornelius Acts 10:38 "[You know of] Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. KJV Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. ESV Acts 10:38 how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him. God anointed Acts 2:22; 4:27; Ps 2:2,6; Ps 45:7; Isaiah 11:2; 42:1; 61:1-3; Mt 12:28; Luke 3:22; 4:18; John 3:34; John 6:27; 10:36-38; Heb 1:9 how He went about doing good 2 Chr 17:9; Mt 4:23-25; 9:35; 12:15; 15:21-31; Mark 1:38,39; 3:7-11; Mark 6:6,54-56; Luke 7:10-17,21-23; 9:56; 1 Peter 5:8 healing Mark 5:13-15; 7:29,30; Luke 4:33-36; 9:42; Heb 2:14,15; 1 John 3:8 for God was with Him John 3:2; 10:32,38; 16:32 Acts 10 Resources - Multiple Sermons and Commentaries JESUS OF NAZARETH ANOINTED WITH THE SPIRIT AND POWER Supernatural ministry requires supernatural power and God provided that power to the God-Man through the working of the Holy Spirit. Beloved, this pattern for supernatural ministry has not changed! We all have at least one spiritual gift and are all in some way involved in ministry (service) to the Lord Jesus, so it follows that we need to continually "be strengthened (present imperative) by the grace that is in Christ Jesus" (even as Paul commanded Timothy in 2 Ti 2:1+) which He "dispenses" through the indwelling Spirit of Christ (Ro 8:9+), the Spirit of grace (Hebrew 10:29+). It is futile to attempt ministry for Jesus without the Spirit of Jesus (Acts 16:7+)! Is it any wonder that so many men and women in Christian ministry become tired, frustrated, often even "throwing in the towel?" The Church began with the coming of the Spirit. The Church continues ONLY in reliance on the power of the Spirit. This is sound Biblical doctrine, a critical truth which has sadly been lost or obscured in many churches and ministries. Related Resources: A Spirit Filled Church Our Anointing - The Holy Spirit Acts 1:8 Commentary Spirit-Filled Believers Are Like Artesian Wells Ephesians 5:18 Commentary The Holy Spirit-Walking Like Jesus Walked! Galatians 5:16 Commentary The Holy Spirit-2 Praying in the Spirit You know of - This verb is not in the Greek but is implied and so it is added by the NAS translators to make the sentence smoother. And so in the Greek text the designation Jesus of Nazareth is first for emphasis, as all the remaining discourse by Peter is about Him. Peter asserts that his audience is familiar with the Name. Jesus of Nazareth - This designation of Jesus is used 7x/7v (Matt. 26:71; Mk. 1:24; Lk. 4:34; Lk. 18:37; Jn. 1:45; Acts 10:38; Acts 26:9) The related name Jesus the Nazarene - 8x in 8v - Mk. 10:47; Mk. 14:67; Mk. 16:6; Lk. 24:19; Jn. 18:5; Jn. 18:7; Jn. 19:19; Acts 2:22; Acts 22:8. It is interesting that Peter mentions Nazareth for it had a negative connotation during this period (cf Jn 1:46, 7:52). Robertson on Jesus of Nazareth - Jesus the one from Nazareth, the article before the city identifying Him clearly. (Acts 10 Commentary) C H Spurgeon on anointed Him with the Holy Spirit and with power - "This was the spring of Jesus’s life’s power—his anointing from the Holy Spirit." THOUGHT - BELOVED THIS IS THE "SPRING" OF OUR LIFE'S POWER! OUR ANOINTING BY THE SPIRIT. In his first letter John explained to the believers that "you have an anointing (chrisma) from the Holy One, and you all know." (1 John 2:20+) "As for you, the anointing (chrisma) which you received from Him (THE HOLY SPIRIT EVERY BELIEVER RECEIVES AT THE TIME OF CONVERSION cf Ro 8:9, 1 Cor 12:13, Eph 1:13, 2 Cor 1:21, 22) abides (present tense - continually) in you, and you have no need for anyone to teach yo u; but as His anointing (chrisma) teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him. (1 John 2:27+) How God anointed Him with the Holy Spirit and with power - Matthew records that " Jesus arrived from Galilee at the Jordan coming to John, to be baptized by him." (Mt 3:13, Lk 3:21+) Matthew goes on to describe Jesus' being anointed by the Spirit for the work of ministry writing "After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him." (Mt, Lk 3:22+) Anointed (5548)(chrio; see Messiah - Anointed One) means literally to daub, smear, anoint with oil or ointment, to rub oneself with oil. The figurative use means to consecrate or set apart for sacred work and so here Peter describes God's Spirit setting apart Jesus for His holy work of ministering for 3 years in Palestine. Chrio also conveys the sense of assigning a person to a task, which is especially relevant to us as followers of Christ. In 2 Cor 1:21 Paul wrote to the believers at Corinth that "He who establishes us (PAUL INCLUDES HIMSELF AS RECIPIENT OF THIS ANOINTING) with you in Christ and anointed (chrio - aorist active = past tense) us is God." The designation Christ is the Greek word Christos which is derived from chrio meaning anointed, thus the Christ being the "Anointed One," and this is the Greek equivalent of the Hebrew noun Mashiach/Masiyah (from masah/maschah = to anoint) of Whom Psalm 2 clearly foretold The kings of the earth take their stand and the rulers take counsel together against the LORD (GOD THE FATHER) and against His Anointed (GOD THE SON)(Mashiach) (Ps 2:2, cf Da 9:25+ "Messiah [Mashiach] the Prince") And how He went about doing good - Doing good (euergeteo = [only here, cf Ps 13:6] conferring benefits, showing kindness, rendering "exceptional service" - BDAG; to be a benefactor) is in the present tense, so Jesus sets a "high bar" for us to emulate. How did Jesus continually do good? You might think since He was God, He relied on His divine power to do good. But Peter (and see verses below from Luke) indicates Jesus did good relying on the empowerment of the Holy Spirit. This is amazing emptying (Php 2:7+)! He laid aside His divine prerogatives when He took on flesh so that He might give us a Human example, a perfect example to follow. And we are repeatedly exhorted to follow Jesus' example (see 1 Cor 11:1+, 1 Jn 2:6+, 1 Pe 2:21+). To be sure, Jesus did avail Himself of supernatural power we do not have, as for example when He walked on water or told the storm to be still. But in choosing to rely on the Holy Spirit's filling and empowerment, He left us an example that is practical and possible to follow! Are you imitating Jesus, walking like He walked, walking in His steps? As an aside it is interesting that the Greek word for doing good (euergeteo) was the root of the Greek noun euergeton (cf Lk 22:25+ where "Benefactors" = euergetes) which was used as a royal title of Hellenistic kings (they were esteemed as "do gooders!") That is apropos for here Peter says it is the King of kings (Rev 19:16+) Who is the One Who does good, but the good He did in the first century will ripple throughout time and eternity, unlike the doing good of these earthly kings! Henry
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MacArthur writes that in all the uses of paraggello "the idea of binding a person to make the proper response to an instruction. The soldier was bound to obey the orders of his superiors; a person involved in a legal matter was bound by the court’s orders; a person of integrity was bound by moral principles; a patient was bound to follow his doctor’s instruction if he wanted to get well; and a successful writer or speaker was bound by the standards of his craft. (See Matthew Commentary - Page 185) Preach (proclaim) (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to act as a public crier even as a town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as the Gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! And solemnly to testify - Jesus gave the apostles a second command, and it was to warn that God has appointed a judgment day and had appointed Jesus to serve as Judge in that day. In his address before the Athenian philosophers, Paul makes the same assertion that God " has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” (Acts 17:31+) And solemnly to testify (1263)(diamarturomai from diá = intensifies meaning conveying idea of "thoroughly" + marturomai = witness, bear witness) means to bear witness, to exhort earnestly and with authority in matters of extraordinary importance (here the integrity of the message proclaimed). It carries the idea of giving a forceful order or directive. Paul obeyed Jesus' instruction right up to the end of Acts and presumably the end of his life, Luke recording When they had set a day for Paul, they (JEWS) came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. (Acts 28:23). Diamarturomai - 15x in the NT - Lk. 16:28; Acts 2:40; Acts 8:25; Acts 10:42; Acts 18:5; Acts 20:21; Acts 20:23; Acts 20:24; Acts 23:11; Acts 28:23; 1 Th 4:6; 1 Ti 5:21; 2 Ti 2:14; 2 Ti 4:1; Heb. 2:6 That this is the One who has been appointed by God as Judge of the living and the dead - (See John 5:21-29; Acts 17:30-31; 2 Th. 1:7-10; 2 Ti 4:8; Rev. 19:11ff.) Jesus will be to every person who has ever lived either their Savior or their Sentencer! Jesus is the dividing line of every man's eternal destiny either one of forgiveness (Acts 10:43) or judgment (Acts 10:42). The living and the death could refer to either those who have received new life in Christ (spiritually living) or who have refused Christ (spiritual dead). Alternatively, the living could refer to all who are alive at Jesus' return and the dead to all who have died. G Campbell
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MacArthur writes that the phrase "who believes in Him indicates the means of receiving saving grace—by faith in Christ alone (Acts 9:42; 11:17; 13:39; 14:23; 15:9; 16:31; 19:4; cf. John 3:14-17; 6:69; Rom. 10:11; Gal. 3:22; Eph. 2:8-9). Receives forgiveness of sins indicates the marvelous, unspeakable privilege conferred by saving grace (Acts 2:38; 13:38-39; cf. Matt. 26:28; Eph. 1:7; Col. 1:14). (See Acts Commentary) Kistemaker on Receives forgiveness of sins - The converse is also true; that is, everyone who refuses to believe in Jesus will face him as judge on the judgment day. Then he will hear his sentence of condemnation for his refusal to accept the offer of salvation. John Stott - Not long before she died in 1988, in a moment of surprising candor on television, Marghanita Laski, one of our best-known secular novelists, said: "What I envy most about you Christians is your forgiveness; I have nobody to forgive me." (The Living Church - Volume 222 - Page 4) Peter was heeding Jesus' words "that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem." (Lk 24:47+) Forgiveness (859)(aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = put in motion, send) literally means to send away or to put apart, a letting go, a leaving behind, a removal. Aphesis refers to a remission as when one remits (pardons, cancels) a debt, or releases then from an obligation. To release from captivity. Remission (see definition of English word) of sins means once and for all taking them away, removing the guilt, punishment and power of sin. And so to release one’s sins, is not just release from the ("legal" or forensic) charge and the just penalty of sin but also release from the power and dominion of sin (and in Heaven the release from the presence of sin and the pleasure of sin). And so we see that Wuest translates Col 1:14+ as "the putting away of our sins" (Wuest) Aphesis is followed by sin (hamartia) 11/17 uses in the NT (Mt 26:28, Mk 1:4, Lk 1:77, 3:3, 24:47, Acts 2:38, 5:31, 10:43, 13:38, 26:18, Col 1:14),
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MacArthur explains that "It is true that the Spirit's coming was delayed for the Samaritans. Although they were saved through Philip's preaching, they had to wait until the arrival of Peter and John. As noted in the discussion of Acts 8:14-19+ however, that was to emphasize the unity of Samaritans and Jews in the church. No such delay was needed here, since the apostle Peter was already present. Acts 8 does not establish the norm for receiving the Spirit. If believers were always to be saved and then later to receive the Spirit, why did Cornelius and the others receive the Spirit the moment they were saved? The view of some that they were already saved and merely received the Spirit here runs afoul of 11:14. Further, if they were already saved and this were simply the occasion of their receiving the Spirit, why did Peter preach the gospel? Why did he not instead give them teaching on how to receive the Spirit? The Spirit's coming required no petition, no confession, no water baptism, and no laying on of hands. He came as they listened and believed. That is clear from Peter's inspired testimony in Acts 11:17 that God had given them the Holy Spirit, "after believing in the Lord Jesus Christ." (See Acts Commentary - Page 304) Steven
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MacArthur comments that Acts 10:44-46 "does not teach that speaking in tongues is normally to be expected with the coming of the Spirit. The Spirit granted it on this occasion as visible proof that He indwelt these Gentiles. He knew that the Jewish brethren with Peter would be hard to convince, so He granted the same manifestation experienced by Jewish Christians at Pentecost. It should be noted that here, as throughout Acts, speaking in tongues is a group, not an individual, phenomenon." (See Acts Commentary) They were hearing them speaking with tongues - They heard them speaking but Peter does not explain whether they spoke in known languages or not, but the fact that they what they were saying is described as praising and exalting God strongly suggests these were known languages, languages that the Gentiles themselves did not otherwise speak. Hearing is imperfect tense indicating they heard them speaking in tongues again and again. The kept on hearing them. So while I favor tongues being actual languages and not ecstatic utterances, admittedly it is difficult to be dogmatic in one's interpretation. Larkin on tongues - As the NIV marginal note indicates, there is some uncertainty about what the word tongues refers to and hence how it is to be translated. The literal translation tongues here would refer to Spirit-inspired ecstatic utterances of “heavenly languages” that require an equally inspired interpreter (1 Cor 14; compare Acts 19:6; Longenecker 1981:394: Haenchen 1971:354). The marginal reading other languages (note that other is not present in the Greek text) points to human languages (Acts 2:4–8). If we opt for the “ecstatic utterances” interpretation, we have to explain the claims that the experience paralleled that of Acts 2 (Acts 10:47; 11:15, 17). Williams says they need to be similar though not identical to satisfy the claims of the text (1985:184). If we opt for the “foreign languages” explanation, we must account for the lack of the term other and how such an outburst of foreign languages could have been convincing to the Jewish believers. It would have been convincing if these Gentiles spoke in languages including Hebrew and Aramaic, which the Joppa believers could follow. (The Mission Is Inaugurated Through Peter Acts 9:32-11:18) Robertson on speaking with tongues - This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Acts 11:15). (Acts 10 Commentary) And exalting God (magnifying - cp Acts 2:11+) (3170)(megaluno from megas - great) to make or declare great. In the literal sense it means to physically enlarge (as the tassels of one's garment - Mt 23:5) It can mean to show great mercy to someone or to do him great kindness as later in Lk 1:58. Most commonly in the NT it means to magnify or praise (Luke 1:46; Acts 5:13; 10:46; 19:17; 2 Cor. 10:15; Phil. 1:20; Sept.: 2 Sam. 7:26; Ps. 34:3; 69:31).The present tense indicates this was their continual response! The idea is to cause God to be held in great esteem. Larkin - The experience of salvation always evokes praise to the Giver of salvation. So here, as at Pentecost (Acts 2:11) and in Ephesus, the last evangelized area of Paul’s missionary journeys (Acts 9:17), the newly converted or newly filled-with-the-Spirit magnify God. (The Mission Is Inaugurated Through Peter Acts 9:32-11:18) Then Peter answered - What else could he do? He witnessed the same sign that he and the other Jews had experienced at Pentecost. G Campbell