Acts 10:28

 Acts 10:28

And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

a. ASV: And he said unto them, Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and yet unto me hath God showed that I should not call any man common or unclean: [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: And he said unto them, 'Ye know how it is unlawful for a man, a Jew, to keep company with, or to come unto, one of another race, but to me God did shew to call no man common or unclean; [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: And he said to them, You yourselves are aware how it is not lawful or permissible for a Jew to keep company with or to visit or [even] to come near or to speak first to anyone of another nationality, but God has shown and taught me by words that I should not call any human being common or unhallowed or [ceremonially] unclean.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: So he said to them, You know well that it is unlawful for a Jew to associate with a stranger who is not of his tribe; but God has showed me that I should not call any man common or unclean. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. NLT: Peter told them, “You know it is against our laws for a Jewish man to enter a Gentile home like this or to associate with you. But God has shown me that I should no longer think of anyone as impure or unclean. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

1. “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation…”

a. And [Strong: 5037. te teh a primary particle (enclitic) of connection or addition; both or also (properly, as correlation of 2532):--also, and, both, even, then, whether. Often used in composition, usually as the latter participle.]

b. [he] said [Strong: 5346. phemi fay-mee' properly, the same as the base of 5457 and 5316; to show or make known one's thoughts, i.e. speak or say:--affirm, say.]

c. unto [Strong: 4314. pros pros a strengthened form of 4253; a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated):--about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.]

d. them [Strong: 846. autos ow-tos' from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which

e. Ye [Strong: 5210. humeis hoo-mice' irregular plural of 4771; you (as subjective of verb):--ye (yourselves), you.]

f. know [Strong: 1987. epistamai ep-is'-tam-ahee apparently a middle voice of 2186 (with 3563 implied); to put the mind upon, i.e. comprehend, or be acquainted with:--know, understand.]

g. [that it] is [Strong:2076. esti es-tee' third person singular present indicative of 1510; he (she or it) is; also (with neuter plural) they are:--are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.]

h. [an] unlawful thing [Strong: 111. athemitos ath-em'-ee-tos from 1 (as a negative particle) and a derivative of themis (statute; from the base of 5087); illegal; by implication, flagitious:--abominable, unlawful thing.]

i. [for a] man [Strong: 435. aner an'-ayr a primary word (compare 444); a man (properly as an individual male):--fellow, husband, man, sir.]

j. [that is a] Jew [Strong: 2453. Ioudaios ee-oo-dah'-yos from 2448 (in the sense of 2455 as a country); Judaean, i.e. belonging to Jehudah:--Jew(-ess), of Judaea.]

k. [to] keep company [Strong: 2853. kollao kol-lah'-o from kolla ("glue"); to glue, i.e. (passively or reflexively) to stick (figuratively):--cleave, join (self), keep company.]

l. or [Strong: 2228. e ay a primary particle of distinction between two connected terms; disjunctive, or; comparative, than:--and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea. Often used in connection with other particles.]

m. come unto [Strong: 4334. proserchomai pros-er'-khom-ahee from 4314 and 2064 (including its alternate); to approach, i.e. (literally) come near, visit, or (figuratively) worship, assent to:--(as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto).]

n. one of another nation [Strong: 246. allophulos al-lof'-oo-los from 243 and 5443; foreign, i.e. (specially) Gentile:--one of another nation.]

2. “...but God hath shewed me that I should not call any man common or unclean.”

a. but [Strong: 2532. kai kahee apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

b. [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

c. God [Strong: 2316. theos theh'-os of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

d. [hath] shewed [Strong: 1166. deiknuo dike-noo'-o a prolonged form of an obsolete primary of the same meaning; to show (literally or figuratively):--shew.]

e. me [Strong: 1698. emoi em-oy' a prolonged form of 3427; to me:--I, me, mine, my.]

f. [that I should not] call [Strong: 3004. lego leg'-o a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean:--ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

g. any [Strong: 3367. medeis may-dice', including the irregular feminine medemia may-dem-ee'-ah, and the neuter meden may-den' from 3361 and 1520; not even one (man, woman, thing):--any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay.]

h. man [Strong: 444. anthropos anth'-ro-pos from 435 and ops (the countenance; from 3700); man-faced, i.e. a human being:--certain, man.]

i. common [Strong: 444. anthropos anth'-ro-pos from 435 and ops (the countenance; from 3700); man-faced, i.e. a human being:--certain, man.]

j. or [Strong: 2228. e ay a primary particle of distinction between two connected terms; disjunctive, or; comparative, than:--and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea. Often used in connection with other particles.]

k. unclean [Strong: 169. akathartos ak-ath'-ar-tos from 1 (as a negative particle) and a presumed derivative of 2508 (meaning cleansed); impure (ceremonially, morally (lewd) or specially, (demonic)):--foul, unclean.]

1). The reason Peter should not call any man common or unclean is because God has cleansed them (Acts 10:15  And the voice spake unto him again the second time, What God hath cleansed, that call not thou common). This is the legal side of redemption. In the mind of God the sin debt of the whole world has been paid for by Christ. Their redemption is a finished work, but until they believe that Jesus died for their sin and rose from the dead they will die and go to hell. The legal side is what Christ did, the vital side is our believing what he did and getting born again. What the Spirit of God told Peter is that the entire world Jew and Gentile has been cleansed.Our sin was laid on Jesus while he was on the cross.

a). Isaiah 53:5, 6 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

b). 2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

c). Romans 4:25 Who was delivered for our offences, and was raised again for our justification.

2). Many Christians erroneously think they were justified when they believe, they think the peace between them and God started when they accepted Christ. The act of faith, the believing and speaking that accomplished our justification was done by God when Jesus came out of the ground. When we were justified Jesus came out of the ground.

 

a). Romans 4:25 [New American Standard Version]: He who was delivered up because of our transgressions, and was raised because of our justification.

b). Romans 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

 

3). Romans 5:1 cannot be studied without looking at it with Romans 4:25, the preceding verse. “Who was delivered for our offences, and was raised again for our justification.

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” The resurrection of Jesus from the grave proved that the human race was justified and forgiven by the sacrifice of Christ. Our part of faith in this is revealed in the next verse, Romans 5:2, “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”