But in every nation he that fears him, and works righteousness, is accepted with him.
in.
Acts 15:9 And put no difference between us and them, purifying their hearts by faith.
Isaiah 56:3-8 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree…
Romans 2:13,25-29 (For not the hearers of the law are just before God, but the doers of the law shall be justified…
feareth.
Acts 10:2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
Acts 9:31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.
Job 28:28 And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.
is.
Genesis 4:5-7 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell…
Hosea 8:13 They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
Luke 1:28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.
who fear Him
The fear of the Lord is a recurring theme in Scripture, often associated with reverence, awe, and obedience to God. Proverbs 9:10 states, "The fear of the LORD is the beginning of wisdom," indicating that a proper understanding of God starts with a reverent attitude. In the cultural context of the first-century Mediterranean world, fear of deities was common, but the biblical concept involves a relationship based on respect and love rather than terror. This phrase emphasizes that God values a heart that acknowledges His sovereignty and holiness, regardless of cultural or ethnic background.
and do what is right
This phrase underscores the importance of righteous living as evidence of genuine faith. In the biblical context, righteousness is not merely about following rules but living in a way that reflects God's character. James 2:17 reinforces this by stating that faith without works is dead, highlighting the inseparable link between belief and action. The historical context of Acts 10 shows that Cornelius was already known for his good deeds and almsgiving, which prepared him to receive the Gospel. This aligns with the teachings of Jesus, who emphasized the importance of doing the will of the Father (Matthew 7:21). The call to "do what is right" transcends cultural norms and points to a higher standard set by God.
God’s heart is open. Peter has just learned that “God does not show favoritism” (Acts 10:34). The word “welcomes” tells us the Lord actively receives, not reluctantly tolerates.
• Jesus said, “Whoever comes to Me I will never drive away” (John 6:37).
• Paul adds, “For God does not show favoritism” (Romans 2:11).
• This welcoming nature is rooted in the Father’s promise that “everyone who calls on the name of the Lord will be saved” (Joel 2:32; Romans 10:13).
Peter’s revelation corrects any notion that salvation is limited by ethnicity, status, or prior religious background. The gracious invitation is extended to all who respond in faith.
The phrase sweeps the entire globe into God’s plan.
• God told Abraham, “All the families of the earth will be blessed through you” (Genesis 12:3).
• Jesus commanded, “Go therefore and make disciples of all nations” (Matthew 28:19).
• In heaven John saw “a great multitude…from every nation, tribe, people, and language” worshiping the Lamb (Revelation 7:9).
No culture is excluded; the gospel crosses every border. Peter is standing in a Gentile household (Cornelius’s), proving that “in Christ Jesus you who once were far away have been brought near by the blood of Christ” (Ephesians 2:13).
Here is the inner attitude God looks for—reverent awe that takes Him seriously.
• “The fear of the LORD is the beginning of wisdom” (Psalm 111:10).
• Mary rejoiced that “His mercy extends to those who fear Him” (Luke 1:50).
• Malachi records God’s promise to those “who feared the LORD and honored His name” (Malachi 3:16–17).
Fear in this sense is not terror but humble recognition of God’s holiness, authority, and right to rule. It turns the heart toward repentance and faith, just as Cornelius “prayed to God continually” (Acts 10:2).
True reverence produces obedient action.
• “He has shown you, O man, what is good…to act justly, to love mercy, and to walk humbly with your God” (Micah 6:8).
• James urges believers to be “doers of the word, and not hearers only” (James 1:22).
• John writes, “The one who practices righteousness is righteous” (1 John 3:7).
Peter is not teaching salvation by works; he is describing the evidence of saving faith. Cornelius’s prayers and almsgiving (Acts 10:4) showed a heart already stirred by God’s grace. When the gospel is heard, those who truly fear God respond with repentance and trust in Christ (Acts 10:43–48).
Acts 10:35 reveals a God who eagerly receives anyone, anywhere, who approaches Him with reverent trust that leads to righteous living. The verse celebrates God’s impartial grace, the global reach of the gospel, the necessity of heartfelt fear of the Lord, and the outward proof of inward faith. Peter’s words invite every reader to embrace Jesus, the Savior welcomed by all who fear God and practice what is right through His enabling power.
(35) In every nation he that feareth him.--The great truth which Peter thus proclaimed is obviously far-reaching in its range. It applies, not to those only who know the name of Christ and believe on Him when He is preached to them, but to all who in all ages and countries "fear God" according to the measure of their knowledge, and "work righteousness" according to their belief and opportunities. The good works in such a case, are, in their measure and degree, as "fruits of faith, and follow after justification" (Article XII.), justification having been, in such cases, objectively bestowed for the merits of Christ, and subjectively appropriated by the faith which, in the Providence of God, was possible under the conditions of the case. They do not come under the head of "works done before the grace of Christ and the inspiration of His Spirit" (Article XIII.), for Christ is "the true Light that lighteth every man that cometh into the world" (John 1:9), and the Spirit is to every man "the Lord, and giver of life," and the works are done "as God hath willed and commanded them to be done." What such men gain by conversion is a fuller knowledge of the Truth, and therefore a clearer faith, a fuller justification, and a higher blessedness, but as this history distinctly teaches, they are already accepted with God. They are saved, "not by the law or sect which they profess" (Article XVIII.), but, even though they know not the Name whereby they must be saved (Acts 4:12), by Christ, who is the Saviour of all. The truth which St. Peter thus set forth proclaims at once the equity and the love of the Father, and sweeps away the narrowing dreams which confine the hope of salvation to the circumcised, as did the theology of the Rabbis; or to those who have received the outward ordinance of baptism, as did the theology of Augustine and the Mediaeval Church; or, as do some forms of Protestant dogmatism, to those who have heard and believed the story of the Cross of Christ. The language of St. Paul in Romans 10:9-14 should, however, be compared with this, as showing that the higher knowledge brings with it an incomparably higher blessedness, and that the man first tastes the full meaning of "salvation" when he consciously calls on the Lord by whom he has been saved.Verse 35. - Acceptable to for accepted with, A.V. As regards the truth that God is no respecter of persons, which the present incident had brought home so vividly to Peter's apprehension, there can be no difficulty in understanding it. Cornelius was devout, he feared God, he was fruitful in prayer and almsgiving. God did not say to him, "All this would have been accepted in a Jew, but cannot be noticed in a Gentile." But, Gentile as he was, his prayers and alms went up for a memorial before God. If the things done were good in themselves, they were equally good whoever did them. God is no respecter of persons to accept or reject one or another, because of who he is, and not because of what he does (Ephesians 6:8). The rule is glory, honor, and peace to every one that worketh good, to the Jew first and also to the Gentile, for there is no respect of persons with God (Romans 2:10, 11). The word προσωπολήπτης (respecter of persons) occurs only here at all; προσωποληπτέω (to accept or respect persons), once only, in James 2:9; προσωποληψία (respect of persons), Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1. The same idea is expressed by πρόσωπον λαμβάνειν, by which the LXX. render the Hebrew נָשָׂא פָּנִים, and by πρόσωπον θαυμάζειν, by which they also render it and the kindred phrase, חַדַר פָנִים (see Leviticus 19:15; Deuteronomy 10:17, etc.). The first phrase occurs in Luke 20:21 and Galatians 2:6; the latter only in Jude 1:16, where it is rightly rendered in the R.V., "showing respect of persons." Another phrase is ἀπροσωπολήπτως (without respect of persons), 1 Peter 1:17, and βλέπειν εἰς πρόσωπον (to regard the person), Matthew 22:16; Mark 12:14.