The Meaning of Acts 10:36 Explained

Acts 10:36

KJV: The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

YLT: the word that he sent to the sons of Israel, proclaiming good news -- peace through Jesus Christ (this one is Lord of all,)

Darby: The word which he sent to the sons of Israel, preaching peace by Jesus Christ, (he is Lord of all things,)

ASV: The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all.) --

What does Acts 10:36 Mean?

Verse Meaning

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. [1] "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." [2]
"What is the nature of Jesus" lordship [3]? Because of His lordship, He had a ministry of power as He healed all who were oppressed by the devil ( Acts 10:38). As Lord, He was the object of a testimony that declared Him to be the Judge of the living and the dead ( Acts 10:42). He is the one of whom all the prophets testified that forgiveness of sins is found in His name ( Acts 10:43). Again [4] 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)." [5]

Context Summary

Acts 10:34-48 - Gentiles Receive The Holy Spirit
The address with which Peter answered the centurion's inquiry was largely a recapitulation of the great facts of gospel history. The ministry of Jesus in the power of the Holy Spirit was probably already familiar to his hearers. The story of the crucifixion was equally well-known. These things were not done in a corner. But the third division of the address, Acts 10:39-41, in which the Apostle told of the Resurrection and of our Lord's appearance to chosen witnesses, of whom he was one, was probably replete with new and startling tidings. Notice the implied invitation of Acts 10:43 to them all to believe in Jesus, for the remission of sin.
The Holy Spirit fell upon the audience, as on the day of Pentecost, Acts 10:44. There must have been that wonderful stirring and moving among the people which we have beheld, in a modified form, in modern audiences, when moved by the celestial wind, as a harvest field by the breeze. Peter never finished his sermon. It seemed as if the Holy Spirit put the Apostle aside, saying, "Thou hast spoken enough; leave the rest to me!" [source]

Chapter Summary: Acts 10

1  Cornelius, a devout man, being commanded by an angel, sends for Peter,
11  who by a vision is taught not to despise the Gentiles;
17  and is commanded by the Spirit to go with the messenger to Caesarea
25  Cornelius shows the occasion of his sending for him
34  As he preaches Christ to Cornelius and his company,
44  the Holy Spirit falls on them, and they are baptized

Greek Commentary for Acts 10:36

The word which he sent [τον λογον ον απεστειλεν]
Many ancient MSS. (so Westcott and Hort) read merely τον λογον απεστειλεν — ton logon apesteilen (he sent the word). This reading avoids the anacoluthon and inverse attraction of λογον — logon to the case of the relative ον — hon (which). [source]
Preaching good tidings of peace through Jesus Christ [ευαγγελιζομενος ειρηνην δια Ιησου Χριστου]
Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Ephesians 2:17 where Paul states that Jesus on the cross “preached (gospelized) peace to you who are afar off and peace to you who are near.” Peter here sees what Paul will see later with great clearness. He is Lord of all (ουτος εστιν παντων κυριος — houtos estin pantōn kurios). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. [source]
He is Lord of all [ουτος εστιν παντων κυριος]
A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. [source]
The word [τὸν λόγον]
The message. [source]

Reverse Greek Commentary Search for Acts 10:36

Matthew 21:3 The Lord [ὁ κύριος]
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER-

Matthew 21:3 The Lord [ο κυριος]
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος — kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος — ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
Romans 10:12 Lord [κύριος]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
1 Thessalonians 5:23 The very God of peace [αὐτὸς ὁ Θεὸς τῆς εἰρήνης]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
1 Peter 1:23 Word of God [λόγου Θεοῦ]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
1 Peter 1:23 Not of corruptible seed [ουκ εκ σπορας πταρτης]
Ablative with εκ — ek as the source, for πταρτος — phthartos see 1 Peter 1:18, and σπορας — sporās (from σπειρω — speirō to sow), old word (sowing, seed) here only in N.T., though σπορος — sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω — zaō and μενω — menō) can be taken with τεου — theou (God) or with λογου — logou (word). In 1 Peter 1:25 μενει — menei is used with ρημα — rēma (word). Still in Daniel 6:26 both μενων — menōn and ζων — zōn are used with τεος — theos Either construction makes sense here. [source]
1 Peter 1:23 Through the word of God [δια λογου τεου]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message. [source]

What do the individual words in Acts 10:36 mean?

the word that He sent to the sons of Israel proclaiming the gospel peace by Jesus Christ He is of all Lord
τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ οὗτός ἐστιν πάντων Κύριος

λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
ὃν  that 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἀπέστειλεν  He  sent 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Sense: this, that, these, etc.
υἱοῖς  sons 
Parse: Noun, Dative Masculine Plural
Root: υἱός  
Sense: a son.
Ἰσραὴλ  of  Israel 
Parse: Noun, Genitive Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).
εὐαγγελιζόμενος  proclaiming  the  gospel 
Parse: Verb, Present Participle Middle, Nominative Masculine Singular
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
εἰρήνην  peace 
Parse: Noun, Accusative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
πάντων  of  all 
Parse: Adjective, Genitive Masculine Plural
Root: πᾶς  
Sense: individually.
Κύριος  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.