Acts 10:35 · Bible study
Acts 10:35 Commentary: God's Acceptance Without Favoritism
Greek · 10 what the commentators say
Meaning in one sentence
Does God accept people based on their righteous deeds? Study Acts 10:35 in context: Peter learns God shows no partiality.
Research Summary
- Meaning: God accepts people from every nation who genuinely fear Him and live righteously, a truth Peter grasps through encountering Cornelius.
- Key words: "Acceptable" (δεκτός), well-pleasing, received; "fears" (φοβούμενος), reverent, obedient trust; "works righteousness" (ἐργαζόμενος δικαιοσύνην), active doing of what is right, especially toward others.
- Main debate: Does this verse teach salvation by works, or does it describe the evidence of saving faith? Commentators overwhelmingly affirm the latter.
- Theological theme: The impartiality of God's grace; the inclusion of the Gentiles; the relationship between faith and works in the life of the believer.
- Best use: Preaching on God's heart for all peoples; correcting a narrow, tribal view of salvation; evangelism that respects the work of God in seekers before they hear the full gospel.
Translation Comparison
BSB Berean Standard Bible 2020
but welcomes those from every nation who fear Him and do what is right.
WEB World English Bible 2000
but in every nation he who fears him and works righteousness is acceptable to him.
KJV King James Version 1769
But in every nation he that feareth him, and worketh righteousness, is accepted with him.
ASV American Standard Version 1901
but in every nation he that feareth him, and worketh righteousness, is acceptable to him.
YLT Young's Literal Translation 1898
but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him;
Darby Darby Bible 1890
but in every nation he that fears him and works righteousness is acceptable to him.
Douay-Rheims Douay-Rheims Bible 1899
But in every nation, he that feareth him and worketh justice is acceptable to him.
Translations in other languages (10 available)
Sino que de cualquiera nación que le teme y obra justicia, se agrada|strong="G1184, G0846, G2076".
Mas sim, em toda nação, aquele que o teme, e pratica a justiça, este lhe é agradável.
mais qu’ en toute nation celui qui le craint et qui pratique la justice lui est agréable.
sondern in allerlei Volk, wer ihn fürchtet und recht tut, der ist ihm angenehm.
Maar in allen volke, die Hem vreest en gerechtigheid werkt, is Hem aangenaam.
ma che in qualunque nazione, chi lo teme ed opera giustamente gli e accettevole.
Ale w każdym narodzie, kto się go boi, a czyni sprawiedliwość, jest mu przyjemnym.
но во всяком народе боящийся Его и поступающий по правде приятен Ему.
原來，各 國 中 那敬畏 主、 行 義 的人都為 主 所悅納。
But in every nation, the man who has fear of him and does righteousness is pleasing to him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 10:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Acts 10:35 is Peter's declaration of God's impartiality, drawn from the vision of the sheet and his encounter with Cornelius. Barnes notes that Peter now understands that God's favor is not confined to Jews but extends to every nation on the same principle. Gill specifies that the fear of God here is a godly, filial fear, not slavish terror, and that working righteousness includes right actions toward others, especially almsgiving as Cornelius practiced. Calvin sees in these two phrases the whole of integrity: piety toward God and equity toward humanity.
The crucial agreement, however, is that this verse does not teach salvation by works. Barnes insists the good works are evidence of true piety, not a meritorious ground of acceptance. Gill adds that acceptance is in Christ, not in the works themselves. Clarke warns against the common misuse of this verse by those who claim they need not believe in Jesus, noting that Cornelius embraced the Saviour when offered. All major commentators therefore read the verse as describing the character of those whom God accepts, while the ground of acceptance remains God's grace in Christ.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Works-righteousness reading: Lifts the phrase 'acceptable to him' out of context to argue that God saves people based on their moral goodness, without explicit faith in Christ.
- Evangelical evidence-of-faith reading: Interprets the fear of God and righteous works as the fruit and evidence of a regenerated heart, while the ground of acceptance remains Christ's atonement (supported by Barnes, Gill, Calvin).
- Inclusivist/universalist reading: Argues that God accepts people in every nation who sincerely respond to general revelation, even if they never hear the gospel (often cites this verse alongside Romans 2).
What is clear: God does not favor one ethnic or religious group over another; genuine reverence for God and a life of righteousness are marks of those whom God accepts, and Peter immediately connects this acceptance to the gospel of Jesus Christ.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Salvation by works vs. grace | The verse describes a person who fears God and does right, but all commentators agree this does not mean salvation is earned by works. | Catholic tradition traditionally reads this as God rewarding the cooperation of human will with grace, while Protestant traditions emphasize that these works are evidence of prior regenerating grace. Both affirm that acceptance comes through Christ, not human merit. |
| Status of Cornelius's faith before Peter arrived | Cornelius was a devout, prayerful, generous man whom God regarded favorably (verse 31). His deeds were not the ground of salvation but the fruit of a heart already turned toward God. | Some traditions argue Cornelius was regenerated and justified before hearing Peter (e.g., Wesley's Explanatory Notes: 'accepted . . . though he knows him not'). Others, like Jamieson-Fausset-Brown, caution that Cornelius's piety was molded by the Jewish faith and that his acceptance was preparatory, awaiting the explicit knowledge of Christ. |
| Necessity of explicit faith in Christ | Peter preaches Christ immediately after this verse, and Cornelius believes and is baptized. The passage does not present an alternative path to salvation apart from Jesus. | Some Christians read this as supporting the possibility that sincere seekers in other religions may be accepted by God (inclusivism). Others insist that Cornelius's acceptance was specifically because he would soon hear and believe in Christ (exclusivism). Both recognize that the passage does not say anyone is saved apart from Christ, but they differ on how that applies to people who never hear the gospel. |
| Definition of 'working righteousness' | 'Righteousness' here includes just and merciful behavior toward others, especially almsgiving and care for the needy. | Calvin restricts it to the second table of the law (duties to neighbor), while Gill and others include the full obedience that flows from faith. The disagreement is whether 'righteousness' here includes trust in God or refers only to ethical conduct. |
Historical & Cultural Context
Acts 10 is a watershed moment in the early church. Jewish believers, including Peter, had long assumed that God's covenant blessings were reserved for Israel. Gentiles were considered unclean, and association with them was avoided. The vision of the sheet with unclean animals (Acts 10:9, 16) challenged Peter's ingrained assumptions. The command to "kill and eat" was not about diet but about people: God declared what Peter had called unclean to be clean.
Cornelius was a Roman centurion stationed in Caesarea. He was a "God-fearer", a Gentile who worshipped the God of Israel, prayed regularly, and gave alms, but who had not become a full proselyte through circumcision. The angel's message to Cornelius (verses 31, 32) confirmed that his prayers and alms had been accepted. When Peter arrived at Cornelius's house, he entered a Gentile home, which would have been unthinkable for a devout Jew. Verse 28 remarks on this breach of custom.
Peter's speech in verse 34, 35 is the theological conclusion: God does not show favoritism. The word for favoritism (προσωπολημψία) literally means "receiving of a face", judging by outward appearance or status. In the ancient world, ethnicity, social rank, and religious identity determined acceptance. Peter's declaration dismantles all such barriers. He does not say that every religion leads to God; he says that in any nation, the person who fears God and does what is right is acceptable. The context immediately following (verses 36, 43) shows Peter preaching Christ, his life, death, resurrection, and the forgiveness of sins through his name. Cornelius and his household then receive the Holy Spirit and are baptized. This passage thus inaugurated the Gentile mission and shaped the church's understanding that the gospel is for all people.
Textual Notes
The consulted sources note no significant textual variants for Acts 10:35. The Greek text is stable across manuscripts. The only minor variation is the presence or absence of the conjunction "and" (καί) before "working righteousness" in a few witnesses, but this does not affect the meaning, both clauses describe the same person.
Reception History
Acts 10:35 has been central to debates about the scope of salvation. In the early church, it was used to support the Gentile mission and the universality of the gospel call. Augustine cited it to show that God judges by character, not by outward religious affiliation, while still insisting that saving faith comes through Christ.
During the Reformation, Calvin addressed the verse carefully, arguing that it does not attribute salvation to works but shows the fruit of faith. The Wesleyan tradition, following Wesley's Explanatory Notes, saw here the possibility that God accepts those who, like Cornelius, respond to the light they have, even before they know Christ explicitly, and then sends further grace. In modern evangelicalism, the verse is often cited in discussions of the fate of the unevangelized, with interpreters divided between inclusivist and exclusivist readings. All major traditions agree that the passage dismantles ethnic and cultural barriers to God's welcome while pointing ultimately to Christ as the source of that welcome.
Preaching This Verse
Three-point outline
- God's impartial nature, Peter states "God doesn't show favoritism." This is not a new truth but a sudden personal realization ("Truly I perceive"). The old covenant itself declared God impartial (Deuteronomy 10:17). Peter's eyes are opened to a truth already in Scripture: God judges by the heart, not by ethnicity.
- The universal scope of acceptance, "In every nation." The phrase "every nation" (παντὶ ἔθνει) emphasizes the breadth of God's welcome. No people group is excluded from the possibility of being accepted. This is not universal salvation but universal access on the same terms.
- The description of the accepted person, Two marks: fearing God and working righteousness. These are not two separate achievements but two sides of genuine faith. The fear of God is a reverent, obedient trust; righteousness is the fruit of that trust in day-to-day dealings with others.
Five-point outline
- Peter's breakthrough, From prejudice to perception (verse 34).
- The principle stated, God shows no favoritism.
- The scope, Every nation, every people group.
- The marks, Fear of God and working righteousness.
- The outcome, Acceptance with God (which the rest of the passage shows is fulfilled in Christ).
Illustration hooks
- The job interview scenario, You walk into a room and feel judged by your accent, your clothes, or your background. Then the interviewer says, "We only care about your character and competence." That shift is what Peter experienced regarding God's family.
- The neighborhood divide, Two families live on opposite sides of town. They have different customs, different foods, different ways of worship. One family assumes the other cannot be right with God because of those differences. Then they meet and discover they both love the same Lord. Peter's discovery is that kind of surprise.
Questions your congregation is asking
- "Does this verse mean that people who never hear about Jesus can be saved by being good?"
- "If God accepts people from every nation, why should we still send missionaries?"
- "How do I know if my fear of God and my works are genuine enough to be accepted?"
Leading a Discussion
Peter had to unlearn a lifetime of assumptions about who God accepts. The story of Cornelius shows God at work even before the apostle arrived. This passage invites us to examine our own assumptions about who is "in" and who is "out."
Discussion questions
- Read Acts 10:34, 35. What does Peter mean by "I truly perceive"? What changed in his understanding?
- The fear of God and working righteousness are paired together. How do these two relate to each other? Can one exist without the other?
- Cornelius was a "God-fearer" who prayed and gave alms. How does the passage show that God was already at work in his life before Peter arrived?
- Peter goes on to preach Jesus Christ in verses 36, 43. Why is that important for understanding what "acceptable to him" means?
- How would you respond to someone who says, "According to Acts 10:35, I don't need to believe in Jesus to be accepted by God"?
- In what ways might our church today show favoritism based on ethnicity, class, or background? How does this passage challenge us?
- What does it look like, practically, to "fear God" and "work righteousness" in your daily life this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 4:5 | but he didn’t respect Cain and his offering. Cain was very angry, and the expression on his face fell. |
| Genesis 4:7 | If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you, but you are to rule over it.” |
| Job 28:28 | To man he said, ‘Behold, the fear of the Lord, that is wisdom. To depart from evil is understanding.’” |
| Psalms 19:9 | The fear of Yahweh is clean, enduring forever. Yahweh’s ordinances are true, and righteous altogether. |
| Psalms 85:9 | Surely his salvation is near those who fear him, that glory may dwell in our land. |
| Psalms 111:10 | The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever! |
| Proverbs 1:7 | The fear of Yahweh is the beginning of knowledge, but the foolish despise wisdom and instruction. |
| Proverbs 2:5 | then you will understand the fear of Yahweh, and find the knowledge of God. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that acceptance with God depends on how a person responds to the light and privileges they have been given, not on nationality or profession of faith. He stresses that Cornelius was accepted because he did not receive grace in vain but lived it out through prayer, fasting, and almsgiving, and warns against using this verse to reject
Barnes' Notes on the Bible Protestant 1832
Barnes explains that God's acceptance depends on a heart that fears Him and does right, not on Jewish descent or external privilege. Cornelius's good works were evidence of true piety, not a meritorious ground of acceptance. However, Barnes stresses that Cornelius's example does not support those who rely on morality yet reject Christ, since Cornelius eagerly embraced the Savior when offered.
Calvin's Commentaries Reformed 1564
Calvin argues that the righteousness mentioned here means honest and fair treatment of other people, not the perfect obedience that makes a person right with God. He firmly rejects the idea that such works earn God’s saving favor or secure salvation for us.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights a shift in God's dealings: He no longer restricts His favor to a single chosen nation. Instead, God now calls all people everywhere to repentance and is ready to accept everyone who responds. This stresses the universal scope of salvation.
Geneva Bible Notes Reformed 1599
The Geneva Bible note emphasizes that God's acceptance is not limited to one nation or people group. Anyone, regardless of ethnicity, who reverences God and lives righteously is welcomed by Him. The point breaks down any notion that salvation or favor belongs to a particular heritage.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the fear of God and works of righteousness described here are not the grounds of a person's acceptance with God, but instead mark those who are already accepted through Christ. He distinguishes genuine filial fear from slavish or hypocritical fear, insisting that acceptance rests solely in Christ, not in nationality or the deeds themselves.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB warns against the common misreading that Peter accepts any religion. The phrase "fears God and works righteousness" is Old Testament language for the genuine godly person within revealed religion, not a merely virtuous heathen. Peter knew Cornelius was already devout in the Jewish faith, so he came to instruct him more perfectly, not to convert him.
Lange's Commentary Reformed 1857
Lange insists that Peter is not teaching religious indifference. God accepts people from every nation who fear Him and practice righteousness, but this acceptance makes them candidates for salvation through Christ, not saved already. Peter's refusal of worship also warns against later saint veneration.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry focuses on the phrase "opened his mouth," seeing it as a solemn and free declaration. Until this moment the apostles had been silent toward uncircumcised
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists that anyone who genuinely reverences God and strives to do what is right is accepted by God through Christ, even without knowing Christ explicitly. This acceptance is unconditional, not depending on possessing Scripture or religious ordinances, though these remain a great blessing, as shown by God sending an angel to guide Cornelius to Peter.