Now there was a certain man in Caesarea, Cornelius by name, a centurion of the band called the Italian band.
\nActs 10:1<\/p>\n
The story of Paul is interrupted, more or less, by this account of Peter\u2019s witness to Cornelius. This is basically essential, because Paul was clearly commissioned to be the Apostle to the Gentiles in chapter 9, but before he can actually go out to the Gentiles, just as in the case of the Jews and the Samaritians, Peter must first open the door of the Kingdom to the Gentiles by using the \u201ckeys of the Kingdom\u201d given to him by the Lord.<\/p>\n
So now, the account of the conversion of Cornelius is given in chapter 10, and the first Gentiles were brought into the Body of the Messiah. Once Peter has used his \u201ckeys\u201d to open the door, Paul is free to begin his ministry from chapter 13 onward. Therefore, in the reminder of Acts 9, there is an account of the circumstances that eventually led Peter to the home of Cornelius the Gentile.<\/p>\n
I. THE PRELUDE: THE WITNESS OF PETER\u2014ACTS 9:32\u201343<\/p>\n
A. The Ministry at Lydda\u2014Acts 9:32\u201335<\/p>\n
1. The Arrival of Peter\u2014Acts 9:32<\/p>\n
And it came to pass, as Peter went throughout all parts, he came down also to the saints that dwelt at Lydda.<\/p>\n
The occasion of Peter\u2019s arrival in Lydda was that he went throughout all parts. This shows that, at this point in the Book of Acts, the apostles had begun to work in places other than Jerusalem. Until now, the apostles were found only in Jerusalem, except for one excursion that Peter and John made into Samaria. Now, they began to go outside Jerusalem.<\/p>\n
Basically, Peter followed in the footsteps of Philip. Perhaps, this was to confirm Philip\u2019s ministry in Judea by apostolic authority, just as he had earlier authenticated Philip\u2019s ministry in Samaria. In the course of his travels in Judea, Peter came to the believers who were living in Lydda. The New Testament city of Lydda was the same as the Old Testament city of Lod. Still later, the city was renamed Diospolis. Today, the main Israeli airport can be found there.<\/p>\n
By the time Peter arrived, there were saints that dwelt at Lydda, showing that there was already a congregation in Lydda. This may be due to the previous dispersion of believers from Jerusalem during the third persecution in Acts 8:4; no doubt some of them came to Lydda. However, others also may have become believers as a result of Philip\u2019s ministry through the same territory in Acts 8:40.<\/p>\n
2. The Healing of Aeneas\u2014Acts 9:33\u201334<\/p>\n
And there he found a certain man named Aeneas, who had kept his bed eight years; for he was palsied. And Peter said unto him, Aeneas, Jesus Christ heals you: arise, and make your bed. And straightway he arose.<\/p>\n
Verse 33 introduces a certain man named Aeneas, who was already a believer, but a believer who had kept his bed eight years, meaning he had been bedridden for eight years because he was palsied or paralyzed.<\/p>\n
Verse 34 records the healing. The source was: Jesus Christ. The tense in the Greek means that Yeshua (Jesus) the Messiah heals you here and now. Therefore: arise, and make your bed; literally, the Greek states, \u201cSpread your bed for yourself.\u201d The implication of the Greek is that others had been doing it for him for eight years, but now he was to do it for himself. This will be the evidence of the healing. There is instantaneous evidence of healing, for straightway he arose, showing that he was healed.<\/p>\n
3. The Result\u2014Acts 9:35<\/p>\n
And all that dwelt at Lydda and in Sharon saw him, and they turned to the Lord.<\/p>\n
A great number of the residents of the city of Lydda and in [the Plain of] Sharon \u2026 turned to the Lord. The phrase all that dwelt means \u201call the Jews.\u201d At this point in history, the majority of the population along the coastal plain was Gentile, not Jewish. Now, the minority of the population, the Jews, turned to the Lord.<\/p>\n
B. The Ministry at Joppa\u2014Acts 9:36\u201343<\/p>\n
1. The Death of Dorcas\u2014Acts 9:36\u201337<\/p>\n
Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber.<\/p>\n
The next area of Peter\u2019s ministry is given in verse 36: Joppa. The name is Yafo in Hebrew. Joppa or Jaffa is located ten miles northwest of Lydda or Lod. Here, we are introduced to a certain disciple named Tabitha, which by interpretation is called Dorcas. Luke explains that the name Tabitha is the Aramaic word for \u201cgazelle,\u201d but the Greek word for \u201cgazelle\u201d is Dorcas. The word in Hebrew is tzvi. So Luke gave both her Aramaic or Jewish name, Tabitha, and her Greek or Gentile name, Dorcas.<\/p>\n
According to verse 37, this woman was full of good works; she habitually did good works, such as, making dresses for the poor. She was good in alms giving, meaning that she gave money. Her death while Peter was in Lydda caused great distress. After they washed her body, which was a common Jewish practice, they laid her in an upper chamber. By Jewish law, a body in Jerusalem had to be buried by sundown, but outside Jerusalem, a body was permitted to remain unburied for three days and nights.<\/p>\n
2. The Trip to Joppa\u2014Acts 9:38\u201339<\/p>\n
And as Lydda was nigh unto Joppa, the disciples, hearing that Peter was there, sent two men unto him, entreating him, Delay not to come on unto us. And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.<\/p>\n
In verse 38, they then issued a call to Peter. When the disciples heard that Peter was about ten miles away at Lydda, they sent two men unto him. This is the first time Peter is fetched from one city to another; later, he will be fetched again from Joppa, then it will be to Caesarea. They entreated him to come quickly and heal Dorcas as he had earlier healed Aeneas. They applied strong pressure on him to make no delay; Aeneas was still living, but Dorcas had died.<\/p>\n
Verse 39 gives Peter\u2019s response and records the mourners\u2019 response. When Peter arrived in Joppa: they brought him into the upper chamber where the body was. Meanwhile, in order to show Peter why she was worthy of resurrection, all the widows were standing around weeping, and showing the coats [inner garments] and garments [outer garments] which Dorcas made for them while she was still living.<\/p>\n
3. The Resurrection of Dorcas\u2014Acts 9:40\u201342<\/p>\n
But Peter put them all forth, and kneeled down, and prayed; and turning to the body, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up. And he gave her his hand, and raised her up; and calling the saints and widows, he presented her alive. And it became known throughout all Joppa: and many believed on the Lord.<\/p>\n
Verses 40\u201341 described the resurrection of Dorcas. Peter put everyone outside, as Yeshua had done in a similar case (Mk. 5:40). He kneeled down and prayed, obviously to receive a positive answer. He turned to the body, which was the object of his prayer, and said: Tabitha, arise, similar to what Jesus had said in Mark 5:41. She opened her eyes, showing she was resurrected from the dead. When she saw Peter: she sat up, and he gave her his hand. Peter raised her up, then called in the saints and widows and presented her alive to them.<\/p>\n
Verse 42 states: it became known throughout Joppa. The result was: many [more] believed on the Lord.<\/p>\n
4. Peter\u2019s Decision to Stay in Joppa\u2014Acts 9:43<\/p>\n
And it came to pass, that he abode many days in Joppa with one Simon a tanner.<\/p>\n
Meanwhile, Peter decided to stay in Joppa; he dwelt with Simon a tanner. Based upon Leviticus 11:40, the tanning of hides was considered to be an unclean occupation by Jewish law, because a tanner had to handle dead bodies. For that reason, a tanner had to live fifty cubits outside a city.<\/p>\n
The fact that Peter would stay with a tanner meant he had already dropped some of his Judaistic prejudices; he will have to drop some more in chapter 10. However, it does point out that Simon the tanner must have been a believer.<\/p>\n
II. THE SALVATION OF CORNELIUS\u2014ACTS 10:1\u201311:18<\/p>\n
A. The Vision of Cornelius\u2014Acts 10:1\u20138<\/p>\n
1. The Introduction of Cornelius\u2014Acts 10:1<\/p>\n
Now there was a certain man in Caesarea, Cornelius by name, a centurion of the band called the Italian band.<\/p>\n
Cornelius was a centurion, meaning he was a leader of one hundred soldiers who were members of a cohort known as the Italian band. A cohort had up to six hundred men with each group of one hundred men under a centurion, so there would be up to six centurions per cohort. This was the Italian cohort, meaning it was comprised specifically of those of Italian nationality. Many other cohorts were comprised of other nationalities within the Roman army. Italians were just one segment of the Roman nation. Throughout the New Testament, centurions tended to appear in a favorable light (Mat. 8:5; Lk. 7:2; 23:47; Acts 10:1; 22:25; 27:3).<\/p>\n
In the Greek period, the city of Caesarea was known as Strato\u2019s Tower. It was simply a small way station along the coast settled by Gentile Greeks. However, it was totally rebuilt by Herod the Great during the years 25\u201313 B.C. and was then renamed Caesarea in honor of Caesar Augustus. Herod the Great made it into a major seaport with access to all parts of the Roman world. Caesarea was located thirty miles north of Joppa, and it would later play a major role in the life of Paul.<\/p>\n
2. The Spiritual State of Cornelius\u2014Acts 10:2<\/p>\n
a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always.<\/p>\n
First, he was a devout man. This is a Greek word that means, \u201cto worship\u201d or \u201cto revere,\u201d and is used only three times in the New Testament: Acts 10:2, 7 and 2 Peter 2:7. The point is that this man had by now given up his paganism.<\/p>\n
Secondly, he was one that feared God; in other words, he was a God-fearer or \u201ca proselyte of the gate.\u201d He was not a full proselyte to Judaism, but he had given up his pagan deities; he was a Gentile seeker after the true God. People like this appear in Acts 13:16, 26; 17:4, 17. Not only did he fear God, but all his house. He led his family to the same spiritual state in that they, too, turned away from paganism and became Gentile God seekers.<\/p>\n
Thirdly, part of his seeking for the true God meant he gave much alms to the people. Alms-giving was a characteristic of Jewish piety, but in this case, it was alms giving from a Gentile to a Jew.<\/p>\n
And fourthly, Cornelius prayed to God always. The Greek word means, \u201cto beg God.\u201d It shows that, although he was not yet saved, he was at least living up to the light that he had. The principle is that if a man lives up to the light that he does have, God will give him more light.<\/p>\n
3. The Revelation of the Vision\u2014Acts 10:3\u20136<\/p>\n
a. The Appearance of the Angel\u2014Acts 10:3\u20134<\/p>\n
He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius. And he, fastening his eyes upon him, and being affrighted, said, What is it, Lord? And he said unto him, Your prayers and your alms are gone up for a memorial before God.<\/p>\n
The vision of Cornelius begins with the coming of the angel in verse 3. He saw a vision that came to him openly or clearly. The timing was: about the ninth hour of the day, meaning three o\u2019clock in the afternoon. It was at that point that an angel of God came to him and said: Cornelius, calling him by name.<\/p>\n
Verse 4a records the response of Cornelius. He fastened his eyes or stared at him, and he was frightened, filled with fear. Then he said: What is it, Lord? By calling him Lord, he recognized the angel to be a supernatural messenger from God.<\/p>\n
In verse 4b, the angel told Cornelius about God\u2019s remembrance of his prayers, which showed that he was living up to the light that he had; and of his alms, which were the evidence of the faith that he had at this point. His prayers were gone up like the smoke of the incense; in fact, incense is a symbol of prayer in the New Testament. His prayers were looked upon by God as a burnt offering; they went up. His prayers were for a memorial before God; his prayers and alms proved his sincerity and they won God\u2019s ear. The angel\u2019s message used the terminology of the sacrificial system of the Book of Leviticus, showing again that God views prayers as sacrifices of incense, a teaching in the New Testament.<\/p>\n
b. The Commission from the Angel\u2014Acts 10:5\u20136<\/p>\n
And now send men to Joppa, and fetch one Simon, who is surnamed Peter: he lodges with one Simon a tanner, whose house is by the sea side.<\/p>\n
The commission Cornelius received from the angel is in verse 5: send men to Joppa. He is not to go himself, but to use men under his authority and fetch one by the name of Simon, whose surname was Peter, thus distinguishing Simon Peter from Simon the tanner, since in that one house there were now two Simons.<\/p>\n
In verse 6, the angel then told him where to find Peter; he lived with one by the name of Simon who, by profession, was a tanner, and whose house is by the sea side. These were enough clues for the house to be found.<\/p>\n
4. The Obedience of Cornelius\u2014Acts 10:7\u20138<\/p>\n
And when the angel that spoke unto him was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and having rehearsed all things unto them, he sent them to Joppa.<\/p>\n
Verse 7 describes the obedience of Cornelius. As to timing: when the angel who had spoken to him had departed, at that point, he called two of his household servants. These two servants would be civilians. He also sent with them a devout soldier. The fact that he was called a devout soldier shows that this soldier was of the same spiritual state as Cornelius. He was one who waited on Cornelius continually and so was much closer to Cornelius than other members of the Italian band.<\/p>\n
In verse 8, when Cornelius rehearsed all things to these three people, meaning that he gave them all the details, he sent them to Joppa to fetch Peter.<\/p>\n
B. The Vision of Peter\u2014Acts 10:9\u201316<\/p>\n
1. The Occasion\u2014Acts 10:9\u201310a<\/p>\n
Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour: and he became hungry, and desired to eat.<\/p>\n
The occasion of Peter\u2019s vision begins with the timing in verse 9a: on the morrow, that is, on the next day, as they were on their journey. The trip from Caesarea to Joppa was a two-day journey, so they would arrive late on the second day. As they drew nigh unto the city, something was happening at the same time in the home of Simon the tanner.<\/p>\n
Verse 9b deals with Peter\u2019s spiritual preparation for the vision he was about to see: Peter went up upon the housetop. Since the rooftops in those days were flat, going up on the rooftop would give him privacy. It was now about the sixth hour, meaning it was noon. There are three times a day when devout Jews prayed; Peter followed the common Jewish custom of praying at noontime.<\/p>\n
Verse 10a gives Peter\u2019s physical preparation: he became hungry. Earlier, he was spiritually prepared by means of prayer. The Greek word means \u201cvery hungry,\u201d \u201cintensely hungry.\u201d God made him intensely hungry because He wanted him to feel the pangs of hunger in light of what he was about to see. He was so hungry that he desired to eat, he was longing to eat.<\/p>\n
2. The Description of the Vision\u2014Acts 10:10b\u201313<\/p>\n
but while they made ready, he fell into a trance; and he beholds the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth: wherein were all manner of fourfooted beasts and creeping things of the earth and birds of the heaven. And there came a voice to him, Rise, Peter; kill and eat.<\/p>\n
While the main meal of the day was being prepared and while Peter was on the rooftop, at that critical moment, he fell into a trance in verse 10b. The Greek word for trance is the origin of our English word \u201cecstasy.\u201d The word means \u201cto stand outside of oneself in a state of surprise or amazement, as it was in Acts 3:10. It refers to a disturbance of the mind, which was usually caused by a shock. The same word will be used of Paul in Acts 22:17. Literally, the verse states that \u201can ecstasy came upon Peter.\u201d This was a different facet to Peter\u2019s vision than the straight or more direct vision of Cornelius.<\/p>\n
The description of the vision itself begins in verse 11. As Peter was beholding, the heaven opened and he saw a certain vessel descending, \u2026 a great sheet. This is the Greek word for \u201clinen cloth.\u201d He saw a huge linen cloth descending that was being let down by the four corners. In other words, the sheet was being held by four cords to which the sheet was fastened, but the text does not reveal who was holding the four corners and the four cords. However, the sheet was being let down from Heaven upon the earth, right where Peter was.<\/p>\n
Verse 12 gives the content of the sheet: all manner of fourfooted beasts and creeping things of the earth and birds of the heaven, including both clean and unclean animals or both kosher and non kosher animals.<\/p>\n
In verse 13, God gave Peter a command by means of another bat kol, a voice out of Heaven, which said to him: Rise, Peter; kill and eat. This was a strange order for Peter. Remember, he was intensely hungry at that point, but not hungry enough to do something that he felt would violate the commands of Scripture.<\/p>\n
3. The Response of Peter\u2014Acts 10:14<\/p>\n
But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean.<\/p>\n
To say: Not so, Lord was a mild protest, a polite refusal. It appears to be paradoxical to call Him Lord and then refuse God\u2019s command to eat. But Peter had a good reason for responding this way. Remember, it was God Himself who forbade the Jews under the Law to eat things, which are strangled and also forbade them to eat unclean or non kosher animals. Naturally, there would be a conflict in Peter\u2019s mind. On one hand, God told Jews not to eat things strangled, and not to eat non-kosher or unclean animals, but now Peter was told to kill and eat. Some of the animals in the sheet were not kosher, and, under the Law, he was not allowed to eat those animals. Even the kosher animals could not be killed according to ritual, and because he would have to kill them by strangling, this, too, was forbidden.<\/p>\n
So, Peter adds: I have never eaten anything that is common and unclean.<\/p>\n
Unclean means that it was not kosher, whereas common means it was not properly killed.<\/p>\n
4. The Answer of God\u2014Acts 10:15<\/p>\n
And a voice came unto him again the second time, What God has cleansed, make not you common.<\/p>\n
Once again there is the bat kol, a voice from Heaven saying: What God has cleansed or what God had made kosher, Peter is not to call common or unclean. In Mark 7:18\u201319, it was already predicted that part of Messiah\u2019s work was to make all meats clean. With the death of the Messiah, the Law was rendered inoperative; at that point, all meats [became] clean. So God can declare what He has cleansed, or He has made kosher, in fulfillment of Mark 7:18\u201319.<\/p>\n
The immediate context is clearly that of eating food. The wider context shows that the vision included not just the fact that Gentiles were now to be considered clean, but also these non kosher animals were now to be considered kosher or clean. The Matthew 15:15\u201320 account of the same event shows that the Messiah\u2019s words were particularly addressed to Peter in Mark 7:18\u201319.<\/p>\n
However, Peter did not learn his lesson in Matthew 15 or Mark 7; now he had to learn the lesson again. God tells Peter: make not you common. The word you is emphatic in the Greek text: \u201cWhat God has cleansed, you make not common!\u201d Literally, the Greek states, \u201cYou stop making common what God has cleansed!\u201d<\/p>\n
5. The Conclusion of the Vision\u2014Acts 10:16<\/p>\n
And this was done thrice: and straightway the vessel was received up into heaven.<\/p>\n
The action of letting down the sheet was done three times, but still Peter remained unconvinced. This is an example of piety beyond the will of God; Peter was still at this point considering as being defiled something that God had cleansed. The vision ended suddenly after the third time, when it was received up into heaven, the very same phrase used of the Messiah\u2019s Ascension in Acts 1:22.<\/p>\n
C. The Application of Peter\u2019s Vision\u2014Acts 10:17\u201323a<\/p>\n
1. The Arrival of the Three Men from Cornelius\u2014Acts 10:17\u201318<\/p>\n
Now while Peter was much perplexed in himself what the vision which he had seen might mean, behold, the men that were sent by Cornelius, having made inquiry for Simon\u2019s house, stood before the gate, and called and asked whether Simon, who was surnamed Peter, were lodging there.<\/p>\n
Verse 17a describes Peter\u2019s state as being much perplexed in himself. The Greek word is a very intensive form, meaning that Peter was at a complete loss to explain the situation. He had seen a vision and he had heard God\u2019s voice three times over, but he was much perplexed in himself. There was a complete loss of mind to know what road to take. He was now out of his ecstasy and back into his own frame of mind, but he was more puzzled than ever. The reason he was puzzled was: what the vision which he had seen might mean. He just sat there on the rooftop, meditating on the vision.<\/p>\n
But the answer was about to be given in verse 17b when the men that were sent by Cornelius arrived at Joppa. They had to ask around where to find the house of Simon the tanner. It should have been fairly easy to find, because the house of a tanner had to be fifty cubits outside the city and, furthermore, this house was right on the seashore. The Greek word means \u201cto ask one after another,\u201d \u201cto take diligent inquiry.\u201d They were sure to follow their orders, being the good Romans that they were, they were not going to fail. They finally arrived and stood before the gate that separated the courtyard from the street. They arrived at the very critical moment of Peter\u2019s perplexity.<\/p>\n
In verse 18, they called in a loud voice to those inside and asked whether Simon, who was surnamed Peter, were lodging there. The Greek means \u201cto keep on inquiring.\u201d<\/p>\n
2. The Command of the Holy Spirit\u2014Acts 10:19\u201320<\/p>\n
And while Peter thought on the vision, the Spirit said unto him, Behold, three men seek you. But arise, and get you down, and go with them, nothing doubting: for I have sent them.<\/p>\n
While Peter was thinking on the vision, another command came to him in verse 19. The Greek word is strong and means, \u201cto think through and through,\u201d \u201cto think in and out.\u201d He kept revolving in his mind all that he had seen and all that he had heard. Peter was trying his utmost to find a meaning to this very strange vision. At that point, the intervention of the Holy Spirit finally put Peter\u2019s mind at ease. The Holy Spirit said to Peter: Behold, three men seek you.<\/p>\n
Verse 20 states: But arise, \u2026 and go with them. Of the various Greek words for \u201cbut,\u201d this is a very strong contrast. The Greek means, \u201cto get down at once with a willingness to go with them.\u201d<\/p>\n
Furthermore, the Spirit adds: nothing doubting; Peter was to go down with no doubts in his mind. The reason he was to go down with an undivided mind was: I have sent them. In other words, the Holy Spirit now assumed responsibility. Although it was an angel who appeared to Cornelius, and it was Cornelius who sent these three men to fetch Peter, nevertheless, the reason the angel came to Cornelius was because the angel was sent by the Holy Spirit. The Holy Spirit took full responsibility for the three men being there. Because the Holy Spirit assumed responsibility, therefore, Peter was to go down with a full willingness to go with them.<\/p>\n
3. The Inquiry of Peter\u2014Acts 10:21\u201323a<\/p>\n
And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? And they said, Cornelius a centurion, a righteous man and one that fears God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for you into his house, and to hear words from you. So he called them in and lodged them.<\/p>\n
Verse 21 gives Peter\u2019s inquiry in keeping with the Spirit\u2019s command. He identifies himself to let them know that he is the one they were seeking. It could very well be that because the Jews inside the house could see that the inquirers were Gentiles, and that they were Romans, one of whom was a Roman soldier, they were somewhat reluctant to let them know where Peter was. So Peter had to go down and identify himself to them. He then asked them, \u201cWhat is the purpose of your coming to me?\u201d<\/p>\n
Verse 22 records their answer that it was Cornelius who sent them. Cornelius is described in four ways: first, he was a centurion; secondly, he was a righteous man in the Jewish sense of the term; thirdly, he was one who feared God; and fourthly, he was well reported of by all the nation of the Jews, just like another centurion in Luke 7:4. The Jews were referred to as a nation, not as a religion. This Cornelius was warned of God by a holy angel to fetch Peter to his house so that Cornelius could hear Peter\u2019s words.<\/p>\n
Peter now knew exactly what he had to do, but it was late in the day and not a good time to get started for Caesarea. So, in verse 23a, the section ends by pointing out that they spent the night in Joppa; Peter provided overnight accommodations for these three Gentiles in the home of a Jew, Simon the tanner.<\/p>\n
4. The Importance of These Events<\/p>\n
This chapter in the Book of Acts is a crucial turning point because Gentile salvation began here. Notice how much it took to get Gentile salvation started: first, it took an angel coming to Cornelius; secondly, it took a voice out of Heaven, speaking three times to Peter; thirdly, it took the Holy Spirit speaking audibly to Peter; and, fourthly, it took two visions, one for Cornelius and one for Peter.<\/p>\n
D. The Ministry at Caesarea\u2014Acts 10:23b\u201334a<\/p>\n
1. The Journey to Caesarea\u2014Acts 10:23b\u201324<\/p>\n
And on the morrow he arose and went forth with them, and certain of the brethren from Joppa accompanied him. And on the morrow they entered into Caesarea. And Cornelius was waiting for them, having called together his kinsmen and his near friends.<\/p>\n
Verses 23b\u201324a record the journey to Caesarea. As to timing, it was: on the morrow or the next day after the three men came to the house of Simon the tanner. Peter arose and went forth with them, and he took with him certain of the brethren from Joppa; according to Acts 11:12, he took with him six other Jewish believers. This was a wise move on the part of Peter, because these six Jewish believers could serve as witnesses. A day after they left Joppa, they arrived in Caesarea.<\/p>\n
Verse 24b reports what Cornelius was doing in the meantime: Cornelius was waiting for them. It shows a sense of eager expectation and hope. He had directed his mind toward this by calling his kinsmen, his family and relatives together, as well as his near friends. He knew that he would hear a message of salvation and he was not going to keep it all to himself or limit it to his family. This was a homogeneous group of Gentiles who were close to Cornelius and were therefore predisposed to hear Peter in a favorable way. It was obvious that Cornelius had no doubt in his mind that Peter would arrive; he showed his lack of doubt by having his family and friends gathered together.<\/p>\n
2. The Meeting of Peter and Cornelius\u2014Acts 10:25\u201329<\/p>\n
And when it came to pass that Peter entered, Cornelius met him, and fell down at his feet, and worshipped him. But Peter raised him up, saying, Stand up; I myself also am a man. And as he talked with him, he went in, and finds many come together: 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 has God showed that I should not call any man common or unclean: wherefore also I came without gainsaying, when I was sent for. I ask therefore with what intent ye sent for me.<\/p>\n
In verse 25, the reaction of Cornelius was that he fell down at his feet, and worshipped him. This was a rather Gentile response.<\/p>\n
Verse 26 then gives the reaction of Peter: But Peter raised him up, saying, Stand up; I myself also am a man. Notice that the so called \u201cfirst pope\u201d refused to allow anyone to bend his knees to him. Of course, Peter never was a pope.<\/p>\n
Verse 27 begins with Peter\u2019s entry into the house: And as he talked with him, he went in. This is a crucial statement because it means that Peter went into the home of a Gentile. He found many come together, an expectant group of Gentiles who were eager for Peter\u2019s interpretation of the vision of Cornelius.<\/p>\n
In verse 28, Peter explained his presence in the home of Cornelius: Ye yourselves know. These were Gentiles living in a Jewish country and they knew about this particular Jewish custom or practice. They knew that it was an unlawful thing, that is, it went contrary to Jewish custom and Jewish law for a Jewish man to come into the home of a Gentile. This practice was not part of the Law of Moses, but it was part of Pharisaic Judaism not to join himself or come unto one of another nation.<\/p>\n
By using the term another nation, Peter was being tactful. Yet, God had shown him that he should not call any man common or unclean. Peter now took back the two words he used in his protest to the Lord in verse 14: common and unclean. Peter now had grasped the analogy between the unclean food in the sheet and the Gentiles.<\/p>\n
In verse 29, Peter raised the question, wherefore, because of what he learned from God, he came to Caesarea because of the vision and he came without gainsaying, without arguing or answering back. Once Peter realized that it was the Holy Spirit who spoke to him, he did not answer back. Since he was sent for by the centurion, therefore, in light of all of the above, he asked: with what intent ye sent for me. In other words, why did you send for me?<\/p>\n
3. The Response of Cornelius\u2014Acts 10:30\u201334a<\/p>\n
And Cornelius said, Four days ago, until this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel, and said, Cornelius, your prayer is heard, and your alms are had in remembrance in the sight of God. Send therefore to Joppa, and call unto you Simon, who is surnamed Peter; he lodges in the house of Simon a tanner, by the sea side. Forthwith therefore I sent to you; and you have well done that you are come. Now therefore we are all here present in the sight of God, to hear all things that have been commanded you of the Lord. And Peter opened his mouth and said.<\/p>\n
In verse 30, Cornelius related to Peter the vision of the angel, which happened Four days ago. These four days were all inclusive, reckoning backward from the day that Cornelius met Peter to the day he received the vision. In fact until this hour, it was exactly four days ago to this hour. He was keeping the ninth hour of prayer in his house when he saw a man standing before him dressed in bright apparel, which was a common dress of angels.<\/p>\n
In verses 31\u201332, Cornelius told Peter the message of the angel, which concerned both himself and Peter. Concerning Cornelius, the angel said in verse 31: your prayer is heard, and your alms are had in remembrance in the sight of God. Concerning Peter in verse 32, the angel told Cornelius to send to Joppa and call unto you Simon, who is surnamed Peter.<\/p>\n
So in verse 33a, Cornelius obeyed: Forthwith therefore I sent to you; in other words, \u201cI did so immediately, without delay.\u201d<\/p>\n
In verse 33b, Cornelius now made a request of Peter: you have well done that you are come. This was a formula for expressing thanks, also found in Philippians 4:14; 2 Peter 1:19; and 3 John 6. Cornelius commended Peter for his courage in breaking with Jewish custom. Now therefore, in light of all this, the fact is that we are all here present in the sight of God. The purpose is to hear all things that have been commanded you of the Lord. Cornelius was now ready to hear what Peter had to say.<\/p>\n
The section ends as Peter begins to present his message in verse 34a: Peter opened his mouth, and said.<\/p>\n
E. Peter and the Keys of the Kingdom\u2014Acts 10:34b\u201343<\/p>\n
Peter had used the keys of the Kingdom twice before in the Book of Acts. First, in chapter 2 he opened the door for the Jews. Secondly, in chapter 8, he opened the door for the Samaritans. Now he is about to use these keys for the third time to open the door for the third group of humanity, the Gentiles.<\/p>\n
1. The Introduction of Peter\u2019s Sermon\u2014Acts 10:34b\u201335<\/p>\n
Of a truth I perceive that God is no respecter of persons: but in every nation he that fears him, and works righteousness, is acceptable to him.<\/p>\n
Peter\u2019s sermon begins in verse 34a with his recognition of part of God\u2019s character: that God is no respecter of persons. The Greek is a direct translation of the Hebrew, which literally reads, \u201cto lift up the face\u201d or \u201cto show favoritism.\u201d It shows that, while Peter was obviously speaking Greek to these Romans, he was thinking in Hebrew.<\/p>\n
This is the first time that such a statement about God is made in biblical history since before Abraham. With Abraham, God did become a respecter of persons, but now, with the coming of the Messiah, insofar as salvation is concerned, there is no distinction between Jews and Gentiles. For the first time since Abraham, one can say that indeed God is no respecter of persons.<\/p>\n
In verse 35, Peter recognized the fact of Gentile acceptance: but in every nation he that fears him, and works righteousness. The one who fears God obviously has faith. The one who has faith will work righteousness as the evidence of that faith. Such a person is acceptable to him.<\/p>\n
2. Peter Describes the Life of Jesus\u2014Acts 10:36\u201338<\/p>\n
The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all.) that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.<\/p>\n
Recognizing the principle that God is no respecter of persons, Peter went on to deal with the work of Yeshua, because these Gentiles must now hear the essence of the gospel.<\/p>\n
Peter began in verse 36 with the First Coming of Jesus: The word which he sent unto the children of Israel. This word is the logos of John 1 which God had sent to the children of Israel. This logos is Yeshua of Nazareth and He came preaching good tidings of peace; He went around \u201cgospelizing\u201d peace. Furthermore: He is Lord of all, meaning He is both the Lord of the Jews and He is the Lord of the Gentiles.<\/p>\n
In verse 37, Peter spoke about the reputation of Jesus: that saying ye yourselves know. The word ye in the Greek text is in the Emphatic position because this was something the Gentiles had heard about. Peter reminded this Gentile audience that the main facts concerning Yeshua and the gospel are known to them; it had been: published throughout all Judaea, beginning from Galilee. It was after the baptism which John preached. Peter, after dealing with the baptism of Yeshua by John, skipped over to Galilee and summarized the career of Jesus through Galilee and also through Judea.<\/p>\n
In verse 38, Peter dealt with the life and work of Yeshua. By way of identification, Peter tells them that he is talking about even Jesus of Nazareth. More literally from the Greek, \u201cYeshua, the One from Nazareth.\u201d There must be no mistake as to whom Peter was referring. God anointed this One. The Greek word for \u201canointing\u201d is the same root as the Greek word for \u201cChrist.\u201d God anointed him, He \u201cmessiahed\u201d Him with the Holy Spirit. Indeed, Yeshua had a special anointing of the Holy Spirit at the baptism in fulfillment of Isaiah 61:1\u20133 when He was baptized by John. Because of this anointing by the Holy Spirit, He was able to have power to do His work.<\/p>\n
So He went about doing good, and healing all that were oppressed of the devil, meaning diseases which were caused by demons. The reason He was able to do all this is because God was with Him. Peter thus spelled out some of the basic facts about Jesus of Nazareth.<\/p>\n
3. Peter Explains the Apostolic Witness\u2014Acts 10:39\u201341<\/p>\n
And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. Him God raised up the third day, and gave him to be made manifest, not to all the people, but unto witnesses that were chosen before of God, even to us, who ate and drank with him after he rose from the dead.<\/p>\n
Peter dealt with the apostolic witness, beginning with the declaration in verse 39a: we are witnesses. They are witnesses of all things which he did both in the country of the Jews, which included Galilee, Perea, and Judea, but also in the city of Jerusalem. This much they already knew. In verse 39b, he dealt with the death of the Messiah: whom also they slew. That is the fact: they slew this One. The means was: by hanging him on a tree.<\/p>\n
In verse 40, Peter went on to deal with the Resurrection: Him God raised up the third day, and God made Him to be manifest, a phrase taken out of Isaiah 65:1.<\/p>\n
In verse 41, Peter spoke about His post-Resurrection ministry. His post-Resurrection ministry was not to all the people, but unto those who were to serve as witnesses of the Resurrection, the apostles. These were: chosen before of God. They were chosen to serve as witnesses of the Resurrection of Jesus: even to us, meaning even the apostles, who ate and drank with him. This clearly shows that the resurrection body had the capacity to eat and drink. They ate and drank with Him after he rose from the dead.<\/p>\n
4. The Conclusion of Peter\u2019s Sermon\u2014Acts 10:42\u201343<\/p>\n
And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead. To him bear all the prophets witness, that through his name every one that believes on him shall receive remission of sins.<\/p>\n
Peter concludes his message with the apostolic commission, beginning with the testimony of the apostles in verse 42. God charged them to preach the gospel and to testify that this is he who is ordained of God. The title Peter chose to give Yeshua was: the Judge of the living and the dead, which fit better with a Gentile audience than the title \u201cMessiah.\u201d<\/p>\n
Finally in verse 43, Peter pointed out that this was in agreement with the testimony of the Prophets: to him bear all the prophets witness that He is the Messiah of the Old Testament and that through his name everyone who believes on Him shall receive remission of sins. Forgiveness, then, is conditioned upon believing that Jesus is the Messiah; that He died for our sins, was buried, and rose again. The result is: remission of sins.<\/p>\n
5. Three Observations Concerning Peter\u2019s Sermon<\/p>\n
Three observations can be made about Peter\u2019s sermon to the Gentiles. The first observation is that the order and the scope of the life of Yeshua in this sermon is the same as Mark. This is evident in two ways: first, there is an emphasis on deeds rather than teaching; and secondly, most of it deals with the latter part of His life. Both elements are also true of the Gospel of Mark.<\/p>\n
The second observation is that it shows the truth of that old tradition that Peter was the man behind the Gospel of Mark. The reason the Gospel of Mark was acceptable is because it received apostolic authority from Peter. Mark was an apostolic legate of the Apostle Peter.<\/p>\n
And the third observation is that, like the Gospel of Mark, this message was addressed to Romans.<\/p>\n
F. The Salvation of the Gentiles\u2014Acts 10:44\u201348<\/p>\n
1. The Pentecost of the Gentiles\u2014Acts 10:44<\/p>\n
While Peter yet spoke these words, the Holy Spirit fell on all them that heard the word.<\/p>\n
This account records the salvation of the Gentiles. Again, this is the first time Gentiles were saved purely as Gentiles. Since the beginning of the Book of Acts until now, only those Gentiles who had become proselytes to Judaism had been saved.<\/p>\n
Verse 44 presents \u201cthe Pentecost of the Gentiles.\u201d It came while Peter was still speaking these words. Peter\u2019s sermon was not really finished; he still had more to say. However, he had given enough details of the gospel, so those who believed what Peter had said up to this point could already be saved. Indeed, that is exactly what happened.<\/p>\n
He was suddenly interrupted by the very next event: the Holy Spirit fell on all them. This was the baptism of the Holy Spirit, but this time the Holy Spirit baptized Gentiles into the Body of the Messiah as Peter used his keys. The word fell is used of the Holy Spirit in Acts 8:16; 10:44; and 11:15. In Acts 8:17, the Holy Spirit fell upon the Samaritans, and in Acts 10:44 and 11:15, it fell upon the Gentiles. The Holy Spirit fell upon them that heard the word. These Gentiles had just heard the basics of the gospel from the mouth of Peter; they simply believed what Peter had just said, and so they were saved at that moment.<\/p>\n
2. The Reaction of the Jewish Believers\u2014Acts 10:45\u201346a<\/p>\n
And they of the circumcision that believed were amazed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak with tongues, and magnify God.<\/p>\n
The reaction of the Jewish believers begins in verse 45: they of the circumcision [the Jewish believers] were amazed. There was a total of ten in the party that traveled back from Joppa to Caesarea: Peter, six other Jewish believers, and the three Gentiles. The six Jewish believers, as many as came with Peter, were so surprised at this that they \u201cstood out of themselves.\u201d Here again is the Greek word from which the English word \u201cecstasy\u201d comes. The reason these other Jewish believers were so amazed is because: on the Gentiles also was poured out the gift of the Holy Spirit.<\/p>\n
They knew that these Gentiles had just received the Holy Spirit because they had physical, visible evidence in verse 46: they heard them speak with tongues; they were magnifying and praising God. Literally, the Greek means, \u201cto keep on hearing them speak.\u201d<\/p>\n
3. The Question of Water Baptism\u2014Acts 10:46b\u201348a<\/p>\n
Then answered Peter, Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we? And he commanded them to be baptized in the name of Jesus Christ.<\/p>\n
In light of the fact that these Gentiles had been baptized by the Spirit, as was clearly evidenced here in verses 46b\u201347, Peter raised the obvious question: Can any man forbid the water, that these should not be baptized. The way the question was asked required a negative answer. Or to put it another way and to bring out the force of the Greek, \u201cYou cannot forbid water now, can you, so that these can be baptized?\u201d Logically, the answer is \u201cNo.\u201d<\/p>\n
The reason water cannot be forbidden to these Gentiles so they, too, may be baptized is because they have just been baptized by the Spirit. Notice the contrast of pronouns: these, being the Gentiles, received the Holy Spirit; as well as we, being the Jews. The reception of the Holy Spirit by these Gentiles was conclusive evidence. The very fact that these Gentiles experienced the same thing that the Jews experienced in Acts 2 means that there was no reason to forbid them the water to be baptized.<\/p>\n
In verse 48a, they proceeded with the water baptism. Peter himself did not do the baptizing, but, with apostolic authority, he commanded that the other Jewish believers do the baptizing. Peter will be held responsible for preaching the gospel to uncircumcised Gentiles, while these other six Jewish believers will be responsible for following up by means of water baptism. Peter made sure that all of the other Jewish believers with him accepted these Gentiles as fellow believers; they were to show it by being the ones doing the work of baptism.<\/p>\n
They were to baptize in the name of Jesus Christ, as in Acts 2:38 and 19:5. This is what distinguishes believer\u2019s baptism from proselyte baptism and John\u2019s baptism.<\/p>\n
4. The Discipling of the Gentiles\u2014Acts 10:48b<\/p>\n
Then prayed they him to tarry certain days.<\/p>\n
Following the presentation of the gospel which they now believed and the baptism by water, the third facet of discipling came in Acts 10:48b: teaching. Peter stayed with them a number of days as a follow up and as a period of discipleship before he moved on to Jerusalem.<\/p>\n
5. The Comparison of Two Issues<\/p>\n
At this point, a comparison of two other issues needs to be dealt with: first, the issue of the coming of the Holy Spirit; and secondly, the issue of tongues.<\/p>\n
a. The Issue of the Coming of the Holy Spirit<\/p>\n
First, we will again make a comparison between how the Holy Spirit came upon the Gentiles here, how He came upon the Jews in Acts 2, and upon the Samaritans in Acts 8. The purpose of the comparison is to show that no one formula is consistently followed. That is why we cannot take these historical accounts and try to develop a set rule and doctrine from them. There are variations from one account to the other.<\/p>\n
In Acts 2, with the Jews, the order was: first, repentance; secondly, water baptism; and, thirdly, the reception of the Holy Spirit. In Acts 8, with the Samaritans, the order was: first, they believed; secondly, they were baptized by water; thirdly, apostles were sent to Samaria from Jerusalem; fourthly, the laying on of hands by the apostles, and fifth, they received the Holy Spirit by the laying on of hands of the apostles from Jerusalem. In Acts 10, with the Gentiles, the order was: first, faith; secondly, they received the Holy Spirit; and thirdly, they were baptized by water. The order was clearly different between Jews and Samaritans and between Samaritans and Gentiles.<\/p>\n
b. The Issue of Tongues<\/p>\n
The second comparison is to deal with the issue of tongues in Acts 10. As with tongues in Acts 2 and tongues in Acts 8, the same six questions will be asked and answered. Again, the point is that the purpose of tongues in the Book of Acts is authentication.<\/p>\n
The first question is: Who received it? The answer is: Cornelius and his household in Acts 10:24, 44.<\/p>\n
The second question is: Who were they? The answer is: They were Gentiles according to Acts 10:1. There was a far greater rift between Jews and Gentiles than between Jews and Samaritans. The Samaritans, at least, believed the Law of Moses and were circumcised. By comparison, Gentiles were not even that close. So it was easier for Jewish believers to believe that Samaritans could be saved rather than to believe that, apart from the Law of Moses and apart from circumcision, Gentiles as Gentiles could be saved.<\/p>\n
The third question is: What were the circumstances? The answer is: As a result of special revelation, Peter went into the home of a Gentile to proclaim the gospel. While he was doing this, the Spirit came, resulting in the outbreak of the speaking in tongues in Acts 10:44, 46.<\/p>\n
The fourth question is: What was the means? The answer is: It was direct, as in Acts 2. There was no laying on of hands as in Acts 8. Whereas with the Samaritans, there was a danger of a rival church being set up, but there was no such danger with the Gentiles.<\/p>\n
The fifth question is: What was the purpose? The answer is: The purpose was authentication. For the Gentiles, it authenticated the message of Peter. For the Jewish believers, it authenticated the fact that the Gentiles were savable without first becoming proselytes to Judaism, which was the very thing that surprised the other six Jewish believers in Acts 10:45\u201346. Peter later used this very fact as evidence to defend his actions to believers at the congregation of Jerusalem in Acts 11:1\u20132, 15\u201318. Furthermore, at the Jerusalem Council, Peter will again use this incident to prove that Gentiles were saved by faith, apart from circumcision in Acts 15:7\u20139. Once again, the purpose of tongues here, as in Acts 2 and in Acts 8, was for the purpose of authentication.<\/p>\n
The sixth question is: What were the results? The answer is twofold. First, it opened the gospel for the Gentiles and prepared the stage for the ministry of Paul. In Acts 9, Paul received his commission to proclaim the gospel to the Gentiles; however, Paul did not have the keys of the Kingdom. So while Paul received his commission in chapter 9, he could not fulfill his commission in chapter 9. He had to wait until after chapter 10, when Peter, who had the keys of the Kingdom, used them to open the Church for the Gentiles and so open the gospel for the Gentiles, preparing for the ministry of Paul. Secondly, with this, Gentile salvation was recognized as valid by the apostles and by Jewish believers in Acts 10:45\u201346; 11:18.<\/p>\n
G. Peter\u2019s Defense in Jerusalem\u2014Acts 11:1\u201318<\/p>\n
1. The Charge Against Peter\u2014Acts 11:1\u20133<\/p>\n
Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, You went in to men uncircumcised, and did eat with them.<\/p>\n
In verse 1, the news spread very quickly to Judea. That included the apostles, meaning the other eleven apostles besides Peter, and it included the brethren, the Jewish believers, other leaders who were serving as elders, plus the congregation of Jerusalem. What they had heard was that the Gentiles also had received the word of God. The news of what had happened in the home of Cornelius spread among the Jewish believers like wildfire.<\/p>\n
This led to a charge against Peter in verse 2, beginning with the occasion of the charge. Once again, Luke brought out his Jewishness by pointing out that one \u201cgoes up\u201d to Jerusalem. The reference to they that were of the circumcision is to a small minority, but extremist group, within those on the side of the circumcision. This extremist group among the Jewish believers can therefore be labeled as \u201cthe Circumcision Party.\u201d According to Galatians 2:12, this was the pharisaic wing of the Church also mentioned in Acts 15:5. This party was a group of the Jewish believers which felt that circumcision was necessary for Gentile salvation.<\/p>\n
The seeds for the great controversy that will occur in Acts 15 were sown here. They contended with him. The Greek word actually means \u201cto separate.\u201d In other words, they separated themselves apart; they took sides against him; they made a cleavage. On the issue of Gentile circumcision, these Jewish believers of the Circumcision Party were not afraid to challenge Peter, the chief of the apostles.<\/p>\n
According to verse 3, the specific accusation that Peter had to respond to and defend himself against was: You went in to men uncircumcised, literally, \u201cmen having uncircumcision,\u201d which was a contemptuous term. They added: and did eat with them.<\/p>\n
2. Peter\u2019s Defense\u2014Acts 11:4\u201317<\/p>\n
a. Peter\u2019s Strategy\u2014Acts 11:4<\/p>\n
But Peter began, and expounded the matter unto them in order, saying.<\/p>\n
Peter\u2019s defense began in verse 4. The very word began emphasizes that he intended to tell the story fully; he expounded the matter to them. The Greek word means, \u201cto set forth,\u201d and it refers to a deliberate and detailed narrative. The Greek word for in order means \u201cchronological order.\u201d Because this was a very sensitive issue, Peter intended to give both a complete account and also a chronological account, giving them a step by step account in the order in which these events occurred.<\/p>\n
b. The Account of the Vision\u2014Acts 11:5\u20136<\/p>\n
I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me: upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven.<\/p>\n
Peter began recounting the vision with the appearance of the great sheet in verse 5. He happened to be in the city of Joppa praying when he fell into a trance. In this trance, he saw a vision. In the vision, he saw a certain vessel descending. This vessel was like a great sheet let down from heaven by four corners; and it came even unto me. This last phrase, even unto me, is an additional detail to chapter 10, which simply stated that the sheet came down to where he was. Now, he was more specific. It did not just come down where he happened to be, it came right to him.<\/p>\n
Peter then explained the content of the vision in verse 6: upon which when I had fastened mine eyes. This is another added detail: he fastened his eyes. The Greek word means that he \u201cstretched\u201d his eyes toward the sheet. He considered. The Greek word means \u201cto put the mind down on,\u201d \u201cto ponder,\u201d \u201cto consider carefully.\u201d The Greek tense means \u201cI was pondering.\u201d He saw the fourfooted beasts of the earth, which were kosher animals; he also saw some wild beasts, which were non-kosher animals. He saw creeping things, which included a mixture of both kosher and non-kosher things. Finally, he saw birds of the heaven, which also included a mixture of both kosher and non-kosher birds.<\/p>\n
c. The Voice from Heaven\u2014Acts 11:7\u20139<\/p>\n
And I heard also a voice saying unto me, Rise, Peter; kill and eat. But I said, Not so, Lord: for nothing common or unclean has ever entered into my mouth. But a voice answered the second time out of heaven, What God has cleansed, make not you common.<\/p>\n
In verse 7, Peter described the voice from Heaven or the bat kol. Peter relates to them that he heard a voice, which issued a threefold command: first, Peter should Rise from his kneeling position of praying; secondly, he should kill; and thirdly, he should proceed to eat.<\/p>\n
In verse 8, Peter relates his response: Not so, Lord: for nothing common or unclean has ever entered into my mouth.<\/p>\n
Then in verse 9, the voice from Heaven came a second time; the declaration to Peter was: What God has cleansed, make not you common. In other words, what may have been common before is no longer common.<\/p>\n
d. The Conclusion of the Vision\u2014Acts 11:10<\/p>\n
And this was done thrice: and all were drawn up again into heaven.<\/p>\n
All this happened three times: three times the sheet came down; three times God said: Rise, Peter, kill and eat; and all three times Peter answered, \u201cNot so, Lord, for I have never eaten anything that is common or unclean.\u201d After the third time, all was drawn up into Heaven again.<\/p>\n
e. The Arrival of the Gentiles\u2014Acts 11:11\u201312a<\/p>\n
And behold, forthwith three men stood before the house in which we were, having been sent from Caesarea unto me. And the Spirit bade me go with them, making no distinction.<\/p>\n
It was at this crucial moment that the Gentiles arrived in verse 11. At the end of the third time that the vision came, when the sheet went back into Heaven, at that crucial moment, the Gentiles arrived. Peter says: behold, forthwith, at that point in time, three men stood before the house. Peter pointed out that these three men were sent all the way from Caesarea to Joppa, specifically for Peter.<\/p>\n
In verse 12a, he reports the command of the Spirit. It was not just a vision that he saw, he also received an audible command of the Holy Spirit. The Spirit told him that he must go with the men, making no distinction. The Greek word could mean either no distinction or it could mean \u201cnothing doubting.\u201d Both are valid possible translations of this Greek word; whichever way it was meant, both statements are true. On one hand, as he went with these Gentiles, he was to make no distinction because they were Gentiles. On the other hand, he was to proceed \u201cnothing doubting\u201d because of the vision he had received and because of the audible command of the Holy Spirit he had heard.<\/p>\n
Basically at this point, Peter had already answered the objection. They accused him of having the nerve to enter the home of a Gentile, not merely to preach the gospel to these Gentiles, which was bad enough, but to sit down and eat with these uncircumcised Gentiles. Peter\u2019s response was that he was told to do so by God, so how could he do otherwise? For him to have done otherwise would have been an act of disobedience to the God who had shown him the vision and disobedience to the voice of the Holy Spirit.<\/p>\n
f. The Journey to Caesarea\u2014Acts 11:12b<\/p>\n
And these six brethren also accompanied me; and we entered into the man\u2019s house.<\/p>\n
Verse 12b begins by describing the journey to Caesarea. Peter reminded his critics that six other Jewish believers accompanied him. This is another added detail to chapter 10, which stated only that others came with Peter, but never revealed how many there were. Apparently, these six Jewish believers who went from Joppa to Caesarea also now came with Peter to Jerusalem to serve as witnesses. Peter knew that he would have to answer some questions and brought these men as witnesses. He stated: we entered into the man\u2019s house. This is an admission of guilt by Peter; he did enter into the home of a Gentile, but the point is that it was not the wrong thing to do.<\/p>\n
g. The Salvation of the Gentiles\u2014Acts 11:13\u201314<\/p>\n
and he told us how he had seen the angel standing in his house, and saying, Send to Joppa, and fetch Simon, whose surname is Peter; who shall speak unto you words, whereby you shall be saved, you and all your house.<\/p>\n
Peter summarized the story and salvation of Cornelius. It is obvious at this point that Cornelius was not saved, but he was to send for Peter in verse 13. The purpose was that Peter would give him what he needs to believe in order to be saved in verse 14. This shows that, while these Gentiles were devout, they were not yet saved. It is possible to be very devout, and yet not saved. Until one has received Yeshua as his Messiah, until he has believed that Yeshua died for his sins, was buried and rose again; there is no salvation even though there may be religion and there may be devotedness.<\/p>\n
h. The Baptism of the Spirit\u2014Acts 11:15\u201316<\/p>\n
And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning. And I remembered the word of the Lord, how he said, John indeed baptized with water; but ye shall be baptized in the Holy Spirit.<\/p>\n
The baptism of the Spirit itself is recorded in verse 15. Notice the contrast of pronouns: the Holy Spirit fell on them [the Gentiles], even as on us [the Jewish believers] at the beginning in Acts 2:1\u20134. This shows clearly that the ministry of Spirit baptism began in Acts 2:1\u20134 at Pentecost, not before Acts 2.<\/p>\n
In verse 16, Peter adds that this baptism of the Spirit, which was received by the Jews in Acts 2, was the fulfillment of Acts 1:5. At that point, Peter quoted the very words which Jesus spoke in Acts 1:5. Now, Peter points out that, where Yeshua prophesied in verse 5: ye shall be baptized with the Holy Spirit not many days hence, this prophecy was fulfilled in Acts 2:1\u20134 when the Holy Spirit fell upon us [Jewish believers] at the beginning. So, just as the Holy Spirit baptized us [Jewish believers] at the beginning in Acts 2, now in Acts 10, the Holy Spirit also came upon the Gentiles.<\/p>\n
i. Peter\u2019s Conclusion\u2014Acts 11:17<\/p>\n
If then God gave unto them the like gift as he did also unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?<\/p>\n
Peter drew his conclusion: If then God gave unto them [the Gentiles] the like [equal] gift. The gift was equal in quality, equal in rank, and equal in measure. In other words, He gave to the Gentile believers the same Holy Spirit that He gave to Jewish believers when they believed on the Yeshua the Messiah.<\/p>\n
This again emphasizes that the means of salvation is belief in Yeshua the Messiah. If the Jewish believers received the Holy Spirit when they believed, and now the Gentiles received the Holy Spirit when they believed, Peter then asked the rhetorical question: who was I, that I could withstand God? or, more literally, \u201cable to withstand\u201d or \u201cto hinder\u201d God. The answer was obvious: Peter could not withstand God.<\/p>\n
j. The Summary of Peter\u2019s Defense<\/p>\n
Peter\u2019s defense can be summarized in five points. First, he saw a vision, which told him not to consider others unclean. Secondly, the Holy Spirit directed him to go to the house of Cornelius. Thirdly, an angel was sent by God to Cornelius as well. Fourthly, a promise was made to Cornelius that Peter would give him the message of salvation. And fifth, there was outward evidence: the baptism of the Holy Spirit. Because the Holy Spirit fell on the Gentiles as well as the Jews, and because this was the baptism of the Holy Spirit in fulfillment of Acts 1:5, and because this was the very same gift that had been given earlier to Jewish believers, this means that salvation was granted to the Gentiles as Gentiles, showing they need not first undergo a conversion to Judaism and circumcision.<\/p>\n
3. The Verdict\u2014Acts 11:18<\/p>\n
And when they heard these things, they held their peace, and glorified God, saying, Then to the Gentiles also has God granted repentance unto life.<\/p>\n
The wrangling and the balking in verse 2 stopped: they held their peace; there was quiet. Instead, they chose to glorify God including the critics. The gospel was now free to go out to the Gentiles.<\/p>\n","protected":false},"excerpt":{"rendered":"
Now there was a certain man in Caesarea, Cornelius by name, a centurion of the band called the Italian band. Acts 10:1 The story of Paul is interrupted, more or less, by this account of Peter\u2019s witness to Cornelius. This is basically essential, because Paul was clearly commissioned to be the Apostle to the Gentiles … <\/p>\n