Acts 10 35

Acts 10:35 kjv

But in every nation he that feareth him, and worketh righteousness, is accepted with him.

Acts 10:35 nkjv

But in every nation whoever fears Him and works righteousness is accepted by Him.

Acts 10:35 niv

but accepts from every nation the one who fears him and does what is right.

Acts 10:35 esv

but in every nation anyone who fears him and does what is right is acceptable to him.

Acts 10:35 nlt

In every nation he accepts those who fear him and do what is right.

Acts 10 verses

Acts 10 35 Meaning

Acts 10:35 declares God's universal acceptance, revealing that His favor extends beyond any particular ethnicity or social group. It states that anyone, regardless of their national origin, who sincerely reveres God and lives righteously is seen as pleasing and approachable by Him. This pivotal statement from Peter signifies that God is not limited to Israel, but responds to genuine spiritual earnestness and ethical conduct from all peoples, preparing them to receive the full message of salvation in Jesus Christ.

Acts 10 35 Context

Acts 10:35 is a profound declaration made by Peter at the household of Cornelius in Caesarea. This moment marks a pivotal shift in the early Christian mission, opening the door for Gentiles without requiring them to convert fully to Judaism. The immediate context begins with two divinely initiated visions: Cornelius, a Roman centurion, devout and God-fearing, receives a vision instructing him to send for Peter (Acts 10:1-8). Concurrently, Peter receives a vision involving a sheet with unclean animals, repeatedly being told, "Do not call anything impure that God has made clean" (Acts 10:9-16).

Peter initially struggles with this, but when Cornelius's men arrive, the Holy Spirit guides him. Peter, a Jew, then enters a Gentile home, a culturally forbidden act (Acts 10:28-29). After hearing Cornelius's account, Peter explicitly acknowledges in Acts 10:34, "I now realize how true it is that God does not show favoritism." Acts 10:35 follows directly as his explanation of this newfound understanding. Historically and culturally, Jews believed salvation and divine favor were exclusive to them, based on their covenant with God and adherence to the Law, often viewing Gentiles as unclean and outside God's direct plan. Peter's declaration here shatters these traditional barriers, preparing the ground for the universal gospel message that he subsequently preaches to Cornelius and his household.

Acts 10 35 Word analysis

• but: This conjunction immediately follows Peter's revelation in Acts 10:34 ("God does not show favoritism") and introduces the principle explaining how God does not show favoritism. It highlights a contrasting or clarifying statement.
• in every nation: Original Greek: en panti ethnei (ἐν παντὶ ἔθνει).
  • ethnei (ἔθνει): Genitive singular of ethnos (ἔθνος), meaning "nation," "people," "Gentile." This word is critically significant here as it breaks the Jewish-Gentile divide. It emphasizes the universal scope of God's receptiveness, indicating that it extends beyond the Jewish nation to include all humanity. This was a revolutionary concept for Peter and the early Jewish Christians.
• anyone: Denotes individual accountability and personal relationship with God, regardless of the nation they belong to. God's attention is on the individual's heart and conduct.
• who fears him: Original Greek: ho phoboumenos auton (ὁ φοβούμενος αὐτόν).
  • phoboumenos (φοβούμενος): Present participle of phobeō (φοβέω), "to fear." Here, it signifies reverential awe, piety, respect, and devotion towards God, rather than terror. It implies acknowledging God's existence, power, and authority, and seeking to live in a way that pleases Him. Cornelius is explicitly called a "God-fearer" in Acts 10:2. This demonstrates a genuine earnestness and openness of heart towards divine truth.
• and: Connects the internal disposition of fearing God with its outward expression in actions.
• does what is right: Original Greek: kai ergazomenos dikaiosunēn (καὶ ἐργαζόμενος δικαιοσύνην).
  • ergazomenos (ἐργαζόμενος): Present participle of ergazomai (ἐργάζομαι), "to work," "to do," "to practice." It suggests ongoing action or a consistent way of living.
  • dikaiosunēn (δικαιοσύνην): Accusative singular of dikaiosunē (δικαιοσύνη), meaning "righteousness," "justice." This refers to ethical living, acting morally in accordance with what is good and pleasing to God, even without full knowledge of the Mosaic Law or the Gospel. It indicates a sincere effort to align one's conduct with a moral standard understood through conscience or general revelation (Rom 2:14-15).
• is acceptable to him: Original Greek: dektos autō estin (δεκτὸς αὐτῷ ἐστιν).
  • dektos (δεκτός): Adjective meaning "acceptable," "welcomed," "well-pleasing." This is crucial for understanding the verse's scope. It implies that such individuals are regarded favorably by God, that their prayers are heard (as Cornelius's were in Acts 10:4), and that God will draw near to them or make a way for them to receive further revelation. It means they are approachable by God or receive God's attention and are positioned to receive the Gospel. It does not imply they are saved by their works, as Peter immediately proceeds to preach Christ as the way of salvation (Acts 10:36-43).

Words-group analysis:

• but in every nation anyone: This phrase powerfully counters the exclusive mindset of Peter and his Jewish brethren. It expands the reach of God's interaction from one chosen people to individuals from all peoples globally, establishing a fundamental principle of God's universal love and accessibility.
• who fears him and does what is right: This combination defines the type of individual God is receptive to. "Fearing Him" signifies internal reverence, spiritual sensitivity, and a recognition of a higher power. "Does what is right" demonstrates this reverence through external, moral, and ethical living. Together, these describe a heart seeking God earnestly and a life aligning with inherent moral truths, showing readiness for further spiritual truth.
• is acceptable to him: This concludes the statement by highlighting God's responsive initiative. God takes note of such individuals, hears their prayers, and prepares a way for them to encounter His full truth, as He did with Cornelius by sending Peter. This is about divine disposition and accessibility, laying the groundwork for evangelism, not a declaration of salvation apart from Christ.

Acts 10 35 Bonus section

• The profound theological implications of Acts 10:35 were radical for its initial Jewish audience, overturning centuries of deeply ingrained ethnic and religious exclusivity. It signifies a significant fulfillment of God's original promise to Abraham that "all peoples on earth will be blessed through you" (Gen 12:3), extending salvation beyond Israel in an unprecedented way for the nascent church.
• This verse underpins the biblical principle of general revelation (Ps 19:1; Rom 1:19-20; Rom 2:14-15), suggesting that through conscience and observation of creation, people can have an inherent knowledge of God and a moral law, which when heeded, can make them receptive to specific, saving revelation in Christ.
• The term "God-fearer" (φοβούμενος τὸν θεόν / phoboumenos ton theon) in Acts was a technical term in the Greco-Roman world, referring to Gentiles who adhered to some Jewish religious practices and monotheistic beliefs without fully converting (e.g., circumcision). Cornelius was a prime example, and this verse legitimizes God's favor on such individuals and many like them, serving as an important bridge for early Christian missions into the Gentile world.

Acts 10 35 Commentary

Acts 10:35 is a groundbreaking statement revealing God's impartial nature and universal scope of concern, profoundly altering the early church's understanding of mission. It communicates that God's favor is not exclusive to any one ethnic group or religious tradition defined by outward markers like circumcision or the Mosaic Law. Instead, He regards favorably anyone who genuinely fears Him (showing sincere reverence and devotion) and practices righteousness (demonstrating ethical living consistent with God's moral standards). This signifies an openness of heart and a lifestyle of moral integrity that God acknowledges and responds to.

Crucially, this verse does not teach salvation by works. It does not mean that those who "fear God and do what is right" are automatically saved without Christ. Rather, it describes a disposition—a spiritual readiness and moral earnestness—that God notices and responds to by bringing them closer to saving knowledge of His Son, Jesus. Just as Cornelius, who fit this description perfectly, was deemed "acceptable" in the sense that God specifically intervened to send Peter to him with the Gospel (Acts 10:4, 36-43). The ultimate message of Peter's sermon, following this verse, remains salvation through faith in Christ alone. Therefore, Acts 10:35 functions as a powerful affirmation of God's preparatory grace, reaching out to earnest seekers from all backgrounds, clearing the way for them to hear the life-saving message of the gospel.

For practical usage, this verse challenges any form of spiritual elitism or xenophobia, reminding believers that God actively seeks worshippers from all peoples. It implies that people of genuine piety and moral conscience outside the church are not ignored by God, but rather are potential recipients of His revelatory grace, and Christians are called to be instruments in that revelation. It calls us to recognize the image of God even in those who do not yet know Him through Christ and to be prepared to share the Gospel universally.