Acts Chapter 10
Acts of the Holy Spirit • Sermon • Submitted
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· 138 viewsDiscrimination eliminated by God when the Holy Spirit gift is given to the Gentiles as well.
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Acts 10
“The Gospel is neither a discussion nor a debate. It is an announcement.”
Paul S. Rees
Geographical Profile: Caesarea
• Roman capital of the province of Judea
• Sixty-five miles northwest of Jerusalem
• Named in honor of Caesar Augustus
• Built by Herod the Great between 25 and 13 b.c.
• Military headquarters for Roman forces
In a Nutshell
After leading up to this moment in Luke’s history of the church, he drops the bombshell—the gospel will go to the Gentiles. Reason? Because God shows no favoritism; in the message of the New Covenant, whosoever will may come.
No Favoritism Allowed![1]
The Passion Translation with Holman and POSB Commentaries Notes
II. Commentary
No Favoritism Allowed!
MAIN IDEA: Anyone who trusts Jesus is welcomed into his body—the church—for God shows no favoritism in inviting people to the gospel.
A. The Military Target (vv. 1–8)
SUPPORTING IDEA: God is on target when he selects people for kingdom work, so we should be ready for unexpected assignments as we participate in his mission.
An Angel Comes to Cornelius
10 At that time there was a Roman military officer, Cornelius, who was in charge of one hundred men stationed in Caesarea. He was the captain of the Italian regiment, [a] Cornelius was a centurion who was in charge of a sixth of a cohort of six hundred men. It seems likely that Cornelius was a gentile who had converted to Judaism.
10:1. Often, though not always, when God decides to extend the work of the gospel beyond its present boundaries, he targets people of influence. In Acts 6:7 a large number of priests became obedient to the faith. In chapter 8, the treasurer of a distant nation, cabinet member to a queen, trusted Christ. In chapter 9, God chose a persecuting rabbi and transformed him into the apostle to the Gentiles.
Here Luke introduces us to a military leader, a noncommissioned officer who had worked his way up through the ranks to the status of centurion, somewhat parallel to a captain in the American army today. He commanded a regiment, one-tenth of a legion (6,000 men). We would expect Cornelius to be in charge of three hundred to six hundred men called a cohort. Not everyone agrees with this analysis however, and some would apply the strict meaning of centurion, leader of one hundred. In either case, he is a man of influence in an influential city, a Gentile soldier serving a city composed dominantly of Gentiles. Caesarea experienced significant friction between that majority and the minority Jewish population.
Gangel, K. O. (1998). Acts (Vol. 5, p. 158). Nashville, TN: Broadman & Holman Publishers.
2 a devout man of extraordinary character who worshiped God and prayed regularly, together with all his family. He also had a heart for the poor and gave generously to help them.
DEEPER STUDY # 2
(10:1) Caesarea: the city was built by Herod the Great between 25–13 B.C. and named for Augustus Caesar. It became the Roman capital of Palestine, the center of Roman government and military headquarters in Palestine.
⇒ It was a seaport town about 30 miles north of Joppa.
⇒ It was a magnificent city—newly built, gleaming with the royal palace of Herod, magnificent buildings, and huge temples built to honor false gods.
⇒ It was the home of Cornelius (Acts 10:1).
⇒ It was the home of Philip the evangelist (Acts 21:8).
⇒ It was the city where Paul appealed to Caesar (Acts 25:10–13).
⇒ It was the city to which Paul escaped (Acts 9:30).
⇒ It was the city where Paul was imprisoned (Acts 13:12–35).
⇒ It was the city Peter was to evangelize (Acts 10:1–48).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 154). Chattanooga, TN: Leadership Ministries Worldwide.
10:2. This centurion was no ordinary Roman soldier. He was deeply religious and actually performed two out of three Jewish acts of piety—prayer and giving of alms. One commentator refers to Cornelius as a “rough Roman soldier,” but nothing in the text suggests that. Probably most Roman soldiers behaved like those in Pilate’s Hall. Not this one! He had been appointed to a very sophisticated post in a city committed to cultural activity and the arts. Whether there or prior to coming we do not know, he embraced the Jewish faith and supported the Jewish community. Not only that, but his entire family and all his household servants worshiped the Lord. Likely, he was not a formal proselyte to the Jewish religion, but a pious man who worshiped a monotheistic God.
Gangel, K. O. (1998). Acts (Vol. 5, p. 158). Nashville, TN: Broadman & Holman Publishers.
3 One afternoon about three o’clock, he had an open vision and saw the angel of God appear right in front of him, calling out his name, “Cornelius!”
10:3. We know from the text that God sent Cornelius a vision during his afternoon worship. Again, Luke’s words are fascinatingly precise: He distinctly saw an angel of God. Commonly in Luke’s writings, God uses prayer time to lead his people on to new vistas of ministry (Luke 3:21–22; 6:12–16; 9:18–22, 28–31; 22:39–46; Acts 1:14; 13:1–3). As in chapter 3 where Peter and John encountered important ministry at the temple gate, we see here again that good things happen to those who worship regularly.
Luke leaves us no room to doubt that God takes total control of everything that happens in this account. Both Cornelius and Peter behave in normal ways, and God interrupts their lives with this double vision as we have already seen with Ananias and Saul, a sovereign plan to bring them together.
Gangel, K. O. (1998). Acts (Vol. 5, p. 159). Nashville, TN: Broadman & Holman Publishers.
4 Startled, he was overcome with fear by the sight of the angel. He asked, “What do you want, Lord?” The angel said, “All of your prayers and your generosity to the poor have ascended before God as an eternal offering. [b] Acts 10:4 Or “as an offering that he remembers.”
5 Now, send some men to Joppa at once. Have them find a man named Simon the Rock, [c] Or “Simon, who is also called Peter” (Rock).
6 who is staying as a guest in the home of Simon the tanner, whose house is by the sea.”
10:4–6. The appearance of angels whether in a vision or in person (Acts 1) tends to get one’s attention. Luke uses one of his favorite words here (atenizo) to depict Cornelius staring at this heavenly apparition. The word appears fourteen times in the New Testament, twelve from the pen of Luke. The angel addressed him by name. His response was not dramatically different from that of Saul on the road to Damascus. He was a devout worshiper, still lost in sin and headed for hell. Yet he had enough spiritual sensitivity to treat a messenger from God with dignity and respect, a most appropriate reaction to divine revelation of any kind.
The angel’s message must have been welcome—devout worship did not go unnoticed before God (Phil. 4:18; Heb. 13:15–16). God sent Cornelius a plan through his messenger—bring Peter to Caesarea. Note the precision of the plan in naming Peter, since Cornelius’ messengers would find him at the home of another Simon.
Gangel, K. O. (1998). Acts (Vol. 5, p. 159). Nashville, TN: Broadman & Holman Publishers.
1 (10:1–8) Prejudice—Jew vs. Gentile—Seeking God: the breakdown of prejudice in the Gentile, Cornelius. Note: it is God who breaks down prejudice. Prejudice is so deep-seated in the heart of man, only God can erase it and reconcile man.
1. Cornelius was a soldier, a military officer, a Centurion in the Roman army (see DEEPER STUDY # 1, Centurion—Acts 23:23 for discussion). The Italian band simply means that all the soldiers (100) under his command were from Italy. Cornelius was stationed in Caesarea. This is important to note, for Caesarea was a Gentile city, a place in which strict Jews would never set foot, not if preventable.
2. Cornelius had an unusual reverence for God. He was …
• a devout man: one who worshipped the true and living God
• a God-fearing man: one who sensed the presence of God in the world and knew he was responsible to God to live righteously, justly, and morally toward all men
• a benevolent and charitable man: one who gave to charity. Note: he gave “much”
• a praying (deomenos) man: the word means begging of God. Note that he prayed always
The point is this: Cornelius was totally unlike most of the Gentiles of his day. He was not worshipping false gods. The Scripture says he worshipped and “prayed to God” (tou theou). In Greek this means the true God, the only living and true God. Cornelius had done two things.
a. He had looked at nature and at the world around him and seen that there was bound to be one God who had created all things.
“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Ro. 1:20).
b. He had looked at Jewish religion (Judaism) and seen that it was head and shoulders above all other religions in …
• its worship of one God
• its teachings of righteousness and justice and morality
• its religious practices such as praying three times daily (Note his praying at the Jewish ninth hour, which today is 3 p.m.)
But note: Cornelius did not become a Jewish worshipper. He was not circumcised (cp. Acts 11:3). He would never consent to becoming a Jewish convert. He could learn from them and their religion, but he would never become one of them. The prejudice existing within his own heart, existing between Gentile and Jew was too great to overcome. (We must always remember, prejudice is too great to overcome in the flesh of natural man.)
3. Cornelius was given a vision from God. Note five points.
a. Cornelius was in prayer when the vision came.
b. The vision involved an angel bringing a message from God.
c. Cornelius “looked on” (atenisas), that is, fastened his eyes, gazed, focused his attention; he was startled, frightened.
d. Cornelius realized the angel of God was a messenger from God (cp. v. 30, “bright clothing”). He addressed him as “Lord.”
e. The message to Cornelius was twofold.
1) His prayers and charity had come before God as a memorial (see DEEPER STUDY # 1—Acts 10:1–6 for discussion).
2) He was to send men to Joppa to see Peter and ask him what to do. Now note a critical point: despite Cornelius’ enormous reverence and faithful service for God …
• he was still not doing enough
• something else was missing
• one thing was still lacking
Note another fact as well: Cornelius was aware he still lacked something, very aware of the fact. He had asked God what he still needed. Despite all his reverence and good works, he still felt a lack, an emptiness; and he was begging God to fill that emptiness, to show him what he still had to do.
4. Cornelius was obedient to the heavenly vision and instructions. He sent two trusted household servants and his most trusted military orderly to find Simon Peter. Cornelius would seek the answer to his heart’s need from a Jew.
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Mt. 7:21).
“If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (Jn. 7:17).
“If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love” (Jn. 15:10).
“Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).
DEEPER STUDY # 1
(10:1–6) Seeking God—Lost—Salvation: Cornelius was not saved. Scripture says so (Acts 11:14). He was a man who …
• was good and very devout
• worshipped the true God
• feared and reverenced God
• did good, giving “much” to charity
• prayed “always”—not just daily, not just often, but always
However, as wonderful as these things are, they are not what saves a person. Note a critical point often overlooked: Cornelius was genuine in his seeking after God. His prayers and charity ascended to God as a memorial (eis mnemosunon). The word means that the sincerity of Cornelius’ heart caught God’s eye. Cornelius was seeking God, desiring to please God, to know God and to do God’s will. Therefore, God could not miss him. He had to see to it that Cornelius heard the message of salvation.
It is the person who seeks God whom God saves. God will do anything, do whatever is needed, so that the message of salvation is sent to the person who truly seeks Him. The person who seeks Him will find Him even if that person is in the deepest jungle on earth, completely isolated in the uttermost part of the earth. This is the promise of God.
“And ye shall seek me, and find me, when ye shall search for me with all your heart” (Jer. 29:13).
“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened” (Mt. 7:7–8).
Scripture describes people such as Cornelius, people who look at nature and at the world around them and see the true God: they seek God, yet they have never had the privilege of hearing the truth of the glorious gospel. (What an indictment against believers! Century after century has passed and the world has not yet been reached!)
“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Ro. 1:20).
“When the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another” (Ro. 2:14–15).
“If the uncircumcision [Gentile] keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (Ro. 2:26–29).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 152–153). Chattanooga, TN: Leadership Ministries Worldwide.
7 After the angel left, Cornelius called for two of his servants and a trusted, godly soldier who was his personal attaché.
8 He explained to them everything that had just happened and sent them off to Joppa.
10:7–8. Cornelius sent three people to Joppa, two servants and a military orderly. They went with full knowledge of the mission: A refreshing statement in a military framework where the “need to know” rule often limits personal communication. This was no covert operation to contact a spy in Palestine but overt obedience to a voice from heaven.
Luke develops a significant theological point in this chapter. People who act upon the revelation they have will be given more revelation, leading them to the truth of the gospel. Hardly some experiential or anecdotal point, this is the essence of Paul’s argument in Romans 1:20: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.” Paul argued that the majority of people receiving this natural revelation and knowing God in some form “neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (v. 21).
Cornelius provides a shining exception to that general rule of perverting God’s revelation. Whatever had brought him to this point, whatever influences God had used in his life to ready him for the gospel, Cornelius had responded correctly and now would be offered that final step, truth that leads to salvation.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 159–160). Nashville, TN: Broadman & Holman Publishers.
Peter’s Trance
9 The next day around noon, as Cornelius’ men were approaching Joppa, Peter went up to the flat roof [d] This was common when the house was filled with smoke from the cooking fires. - of the house to pray.
10 He was hungry and wanted to eat, but while lunch was being prepared he fell into a trance and entered into another realm. [e] The Greek word for “trance” (ekstasis, from which we get the word ecstasy) literally means “to be taken to another place” (state or realm). (See Strong’s Concordance, Gr. 1611.) He was actually taken into another realm as a trance came over him.
11 As the heavenly realm opened up, he saw something resembling a large linen tablecloth that descended from above, being let down to the earth by its four corners.
12 As it floated down he saw that it held many kinds of four-footed animals, reptiles, and wild birds.
13 A voice said to him, “Peter, go and prepare them to be eaten.”
B. The Master’s Test (vv. 9–23a)
SUPPORTING IDEA: Regardless of the religious traditions we may have behind us, we dare never turn away from anything or anyone God has selected and brought into our lives.
10:9–13. The Cornelius contingent had nearly completed the thirty-one miles to Joppa when God appeared to Peter. Notice the apostle prays at an irregular time; but pious Jews certainly prayed more than the commanded times, and noon would have been a good choice (Ps. 55:17).
In our culture we might expect to be hungry while praying at noon, but that would not have been a normal meal time for Peter. The meal schedule would have called for a late morning breakfast and a more substantial meal mid to late afternoon. Peter, while on the roof praying at noon, became hungry. Thinking about food, he fell into a trance. Not imagination. Not a dream. God sent a heightened state of consciousness in preparation for the vision. Commentators play with the idea of whether something like a large sheet came to Peter’s mind because of the awnings commonly covering the roof tops of Palestian houses in those days or perhaps from contemplating the sails of ships on the sea next to Simon’s house. Such speculation, while interesting, hardly seems helpful. We are not dealing with a dream occasioned by some recent experience or thought pattern. God showed Peter a picnic spread of live animals and birds including reptiles of the earth! Then Peter heard a command to kill and eat from among these creatures.
Peter would have been familiar with Genesis 6:20 and even the creation account of Genesis 1:30. Even a less-than-fastidious Jew like Peter would revolt at this horrible scene, especially while his stomach growled in hunger. All this happened on the roof of a tanner’s house. Even though the sea breeze may have been blowing the awful smell of Simon’s work inland, Peter could hardly avoid the connection between his host’s employment and the zoo picnic in his vision.
Gangel, K. O. (1998). Acts (Vol. 5, p. 160). Nashville, TN: Broadman & Holman Publishers.
14 Peter replied, “There’s no way I could do that, Lord, for I’ve never eaten anything forbidden or impure according to our Jewish laws.”
15 The voice spoke again. “Nothing is unclean if God declares it to be clean.” [f] Or “purified.” The meaning of this spiritual vision is this: God has declared every human being to be of special worth and dignity. The entire world needs the gospel. The four corners of the large tablecloth represent the four corners of the earth. The clean animals represent God’s people, the Jews, and the unclean speak of the non-Jewish nations. This encounter helped Peter understand that God was about to send him off with the men who were at the door of the house, even though their religion had been labeled “unclean.”
16 The vision was repeated three times.[g] Or “purified.” The meaning of this spiritual vision is this: God has declared every human being to be of special worth and dignity. The entire world needs the gospel. The four corners of the large tablecloth represent the four corners of the earth. The clean animals represent God’s people, the Jews, and the unclean speak of the non-Jewish nations. This encounter helped Peter understand that God was about to send him off with the men who were at the door of the house, even though their religion had been labeled “unclean.” - Then suddenly the linen sheet was snatched back up into heaven. - Peter’s history contains a number of threes. Peter denied he knew Jesus three times, the Lord restored Peter by challenging his love three times, and here we have the vision repeated three times.
10:14–16. Did Peter recognize Jesus’ voice? That is certainly possible. Whether he did or not, like Ananias, Peter seemed comfortable carrying on a conversation with heaven. Leviticus 11 was both clear and specific on dietary restrictions, and Ezekiel 4:14 dealt with the issue of eating prohibited food among the Gentiles. The voice reprimanded him, emphasizing that God had prepared the menu. Divine authority reserved the right to change or interpret any religious laws by which Peter’s life was currently governed.
This happened three times before the sheet disappeared again into the heavens. Three times. We wonder whether Peter thought back to the important threes in his life. This is the third time he verbally refused God’s will. Three times he had denied the Lord. In John 21, Jesus asked him three times about his love. Hardly foundation for a theological point, the numerical repetition certainly provides an interesting pattern in this apostle’s experience.
During another moment in Peter’s experience, he heard Jesus deal with this issue of eating and drinking. Perhaps the Lord repeated the message many times during Peter’s wanderings with him. Mark recorded Jesus’ statement that things which entered the body from outside (like food) did not defile a person but rather those things which came out of the heart and were expressed in speech (Mark 7:14–23). In 7:19 Mark, often thought to express Peter’s viewpoint of the Christ narrative, suggests that with this kind of teaching Jesus declared all foods clean. Why this emphasis on food as preparation for ministry to the Gentiles? Polhill puts it well:
It is simply not possible to fully accept someone with whom you are unwilling to share in the intimacy of table fellowship. The early church had to solve the problem of kosher food laws in order to launch a mission to the Gentiles. Purity distinctions and human discrimination are of a single piece (Polhill, 256).
Gangel, K. O. (1998). Acts (Vol. 5, pp. 160–161). Nashville, TN: Broadman & Holman Publishers.
DEEPER STUDY # 3
(10:11–16) Jews, Dietary Laws: the Jews had all kinds of dietary laws (cp. Lev. 11; 20:25–26; Dt. 14:3–21). There were certain foods they could and could not eat. The words “common and unclean” (koinon kai akatharton) refer to being religiously or ceremonially unclean. The unclean animals were unhallowed, profaned. It was felt that eating them would not please God. Note two points.
1. The Jews were very strict, scrupulous in keeping the dietary laws. The laws were taught from earliest childhood, and a true Jew never ate an unclean animal. This can be clearly seen from Peter’s experience.
⇒ He told the Lord emphatically, “No.” And he said “no” three times right in the midst of a trance.
⇒ He told the Lord, “I have never eaten anything that is common or unclean.”
Peter had never tasted an unclean food. Therefore, the Lord’s command to eat such food caused an enormous struggle for him. Jews were strict in observing the rules and regulations governing what they could and could not eat. They would never touch a food that was unclean.
2. Eating unclean foods was one of the major reasons the Jews considered the Gentiles unclean and unacceptable to God. It was one of the major reasons they refused to have anything to do with the Gentiles. If a Jew had associated with a Gentile, the consequences would have been easily seen. The Jew would soon be influenced to try some Gentile food, and by so doing he …
• would become unclean religiously and ceremonially
• would be breaking God’s law
• would lose his distinctiveness as being one of God’s chosen people, one who follows and obeys God
• would be eating meat that may have come from an animal sacrificed to an idol god. Once an animal had been sacrificed to an idol, the priests often sold the meat to merchants who made the meat available to the public. To eat meat offered to idols was considered idolatry, one of the worst offenses in the minds of a Jew
Note: what God was saying to Peter is not contradicting God’s Word to Israel. God had given Israel many laws …
• to make Israel distinctive, the people who followed and obeyed God’s law
• to keep Israel separated from the ungodly and unjust behavior of other people, and from intermarriage
• to give Israel guidance in taking care and protecting themselves both as a nation and as individuals (Dietary laws protected their bodies and health.)
Israel was the custodian of God’s Word to man. But when Christ came, God took another step, moved to another stage of His plan. Jesus Christ and His followers are now the custodians of God’s revelation. It is no longer just Israel, just Jews who are …
• to receive
• to know
• to be responsible
… for God’s revelation. It is both Jew and Gentile, all men everywhere. All men are now to rally around Jesus Christ and take the responsibility for proclaiming God’s revelation (His Word, His law). It is no longer just Jews. It is all men of all nations—all who will follow Christ and take on the responsibility for making Him known.
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 155). Chattanooga, TN: Leadership Ministries Worldwide.
17 Peter was so stunned by the vision that he couldn’t stop wondering about what all it meant.
Meanwhile, Cornelius’ men had learned where Peter was staying and at that same moment were standing outside the gate.
18 They called out to those in the house, “Is this where Simon, the Rock, [h] Or “Peter.” - is staying?”
19–20 As Peter was in deep thought, trying to interpret the vision, the Spirit said to him, “Go downstairs now, for three men are looking for you. Don’t hesitate to go with them, [i] Or “Don’t let prejudice keep you from going with them.” The Aramaic is literally “Don’t be divided” (in your soul). - because I have sent them.”
21 Peter went downstairs to the men and said, “I believe I’m the one you’re looking for. What brings you here?”
10:17–21. Small wonder that Peter spent time wondering about the meaning of the vision. As he pondered the theological and behavioral significance of the sheet, the men arrived. Their presence did not change Peter’s mind. Only a third revelation in our chapter did—first an angel to Cornelius, then a voice from heaven to Peter, and now the Holy Spirit telling Peter precisely what to do. In Acts, the voice of Jesus, angelic messengers, and the prompting of the Holy Spirit all convey God’s Word with equal power and authority. Verse 20 uses a technical Greek term to express the comand to go without hesitation. This indicates unfettered obedience which takes no time to fret over conscience.
Gangel, K. O. (1998). Acts (Vol. 5, p. 161). Nashville, TN: Broadman & Holman Publishers.
22 They answered, “We serve Cornelius, a Roman military captain, who sent us to find you. He is a devout man of the highest integrity who worships [j] Or “fears God.” - God and is respected throughout the Jewish community. He was divinely instructed through the appearance of an angel to summon you to his home and to listen to the message that you would bring him.”
2 (10:9–22) Prejudice—Jew vs. Gentile: the breakdown of prejudice in the Jew, Simon Peter. The servants from Cornelius had almost reached the city of Joppa where Peter was. They would be approaching Peter soon with the request to visit and help Cornelius. However, Peter was not ready …
• to welcome these men
• to return with them to visit Cornelius
• to stay and share in the home of Cornelius
Why? Cornelius was a Gentile and Peter was a Jew. There was deep-seated racial discrimination between the two. Welcoming and visiting and sharing in the homes of each other was out of the question. And on top of that, there was a religious difference, a difference that was even more deeply seated in Peter’s mind than the racial difference. Peter was just not ready for these Gentile men to approach him with the request to visit Cornelius the Gentile, not yet.
But God was ready. And it is God who makes the difference. God can break down prejudice. God can reconcile the Jew to the Gentile and the Gentile to the Jew. God can reconcile man to man; He can bring peace to men and between men. Note these facts.
1. Peter prayed often every day. This is seen in the fact that he was praying about the sixth hour (12 noon Jewish time). This was one of the three prayer hours practiced by Jews. Peter got alone and prayed at least three times daily.
Peter was such a man of prayer that God could intervene in his life and direct him, give him specific instructions. It was while he was praying that God spoke to Peter.
2. Peter was a mere man, very human. Despite his being the leader of Jesus’ apostles—the great apostle to the Jews, a man of great spiritual maturity and depth, a great servant of the Lord, a minister highly esteemed—Peter was still just a man, a man who hungered and thirsted, ached and hurt, was weak and frail, prejudiced and too often wrong just like the rest of us.
The point is this: being saved and spiritually mature and called to serve God did not make Peter perfect. It did not free him from need and lack, nor from sin. Peter as a mere man was subject to hunger just as all men, and subject to the prejudices of his environment just as all men—subject to the prejudices until God changed him. And praise God, He was about to change Peter’s prejudice against us, the Gentiles! If God had not changed him and his prejudices, we would still be lost and without Christ in this world.
3. Peter experienced a trance. The Greek says that “a trance [an ecstasy] came upon him”; that is, he was transported out of himself (ekstasis). His mind was so concentrated, so focused that Peter lost all sense of the world around him. He was swallowed up in the thoughts of God, transported mentally out of this world. It is something like a daydream, but a daydream so concentrated and focused that all contact with one’s surroundings is completely lost. It is a time of ecstasy in the presence of the Lord, receiving His Word, whatever He has to say to one’s heart.
a. The trance (ecstasy) was of heaven. Peter saw heaven open. Peter’s prejudice was encrusted and hardened. He had never known anything but prejudice within his environment except what Christ had demonstrated. Peter did not think or know that he was prejudiced. He thought he was only standing against the unrighteousness and injustices of men, that he was to ignore and have nothing to do with ungodly and unjust men. If Peter was to change and begin to reach out to the heathen, the ungodly and unjust, he had to know that the instructions were from heaven, from God Himself.
b. The vessel or platter (plate) upon which a meal was served was huge.
⇒ It was a large receptacle, so large it looked like a large sheet (othonen), which in the Greek means linen cloth. This probably means it was white.
⇒ The huge vessel or platter had four corners that were knit, that is, that were held by four ropes and let down from heaven, descending to earth and being sat before Peter.
⇒ The vessel or platter contained all manner of animals.
c. The instruction to Peter was, “Rise, Peter; kill, and eat.”
d. Peter refused, for the animals were common and unclean according to the laws of Jewish religion (see DEEPER STUDY # 3—Acts 10:11–16 for discussion). Note the enormous spiritual struggle Peter was going through.
e. Peter was clearly corrected: “What God has cleansed, that call not unclean.”
f. Peter experienced the event three times and then the trance ended with the platter being received up into heaven.
g. Peter was perplexed. While Peter was thinking about the trance and wondering what it meant, the men arrived downstairs and asked for him.
h. Peter’s sensitivity to the Holy Spirit’s leadership is clearly seen from this point on. Note: it was the Holy Spirit who …
• told him the men were downstairs
• told him to go “with them” (Peter did not yet know they were Gentiles)
• told him to “doubt nothing”: do not waver, wonder, hesitate, question the thing to be done
• told him that He, the Holy Spirit, had sent the men after him
Note: Peter did not yet know the men were Gentiles. But the Holy Spirit had just told Peter exactly what to do. Peter could not question this fact. Peter was now ready to have his prejudice against Gentiles erased.
Note also: Peter did not yet know the meaning of the trance. This would be made clear later.
i. Peter received the Gentile servants. He obeyed the Holy Spirit, did exactly what the Spirit said. Peter even lodged them, an unheard of thing. (As a point of humor, imagine the kosher food they had that evening.)
“But blessed are your eyes, for they see: and your ears, for they hear” (Mt. 13:16).
“Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Ps. 25:5).
“Teach me thy way, O Lord, and lead me in a plain path” (Ps. 27:11).
“Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness” (Ps. 143:10).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 154–155). Chattanooga, TN: Leadership Ministries Worldwide.
23 Peter invited them to stay for the night as his guests. The next morning they departed, accompanied by some of the believers from Joppa.
10:22–23a. Repetition characterizes the Cornelius story. Luke seems intent on making sure his readers grasp the divine manipulation of these events. How else can you understand Cornelius, the Gentile officer being ready to hear what Peter, the Jewish fisherman, will say? Only God’s work could make Peter understand he has been sent on a preaching mission; then take the big step toward accepting Gentiles by inviting these visitors into Simon’s house, presumably with his host’s permission (cf. Acts 28:7; Heb. 13:2; 3 John 10).
What a night that must have been for Peter. Could he sleep? Did he spend it in prayer? Surely he sensed that God intended to change the church’s methods of ministry. Surely he grasped that somehow he was the divinely chosen instrument for this change. Surely he could not forget that horrible sheet and the emotional turmoil the previous afternoon had brought.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 161–162). Nashville, TN: Broadman & Holman Publishers.
24 The next day they arrived in Caesarea, where Cornelius was waiting anxiously for them and had gathered together all of his relatives and close friends.
25 The moment Peter walked in the door, Cornelius fell at his feet to worship him.
26 But Peter pulled him to his feet and said, “Stand up, for I’m only a man and no different from you.”
C. The Ministry Trip (vv. 23b–33)
SUPPORTING IDEA: Almost all ministry in Acts is done in teams, Christians working together to accomplish God’s tasks on earth more effectively than any one of them could alone.
10:23b–26. Peter took six Jewish brothers from Joppa (10:45; 11:12), a wise choice in terms of what lay ahead. These seven Jews and three Gentiles had to stay overnight somewhere, for they did not arrive until the following day (v. 24). By that time Cornelius had gathered a minicongregation of relatives and close friends. When Peter entered, the centurion, commander of Roman soldiers, fell at the feet of a fisherman in reverence.
Peter had seen this type of thing before (Acts 3) and immediately disclaimed any power or authority in himself. So much for Peter as the first pope or some kind of “divine man” of Greek cultural fame. This biblical and humble response was not unique to Peter. The apostle John encountered an angel who behaved the same way (Rev. 19:10; 22:8–9), and Paul and Barnabas made similar protest at Lystra (Acts 14:14–18).
Gangel, K. O. (1998). Acts (Vol. 5, p. 162). Nashville, TN: Broadman & Holman Publishers.
27 They talked together and then went inside, where Peter found a large gathering waiting to hear his words.
28 Peter said to them, “You all know that it is against the Jewish laws for me to associate with or even visit the home of one who is not a Jew. Yet God has shown me that I should never view anyone as inferior [k] Or “forbidden.” or ritually unclean.
29 So when you sent for me, I came without objection. [l] The Aramaic is “I was destined to come to you.” - Now, may I ask why you sent for me?”
10:27–29. Since Cornelius’ family had practiced some form of Jewish worship, Peter correctly assumed they knew the clear position of the Jewish rabbis regarding the events of that moment. Peter was breaking the law. He publicly admitted that fact. This may have been an explanation to Cornelius of why he had come, or perhaps even a nod to the six Jewish Christians who came with him. In either case, Peter moved immediately to the main point—God has shown me that I should not call any man impure or unclean. Since Cornelius’ invitation had not yet been made clear, Peter asked point-blank what he would like.
Peter already knew God had changed the rules. The unlawful was no longer unlawful—for whatever reason. The rationale belonged to God with Peter an obedient servant, unfettered from his previous prohibitions.
Gangel, K. O. (1998). Acts (Vol. 5, p. 162). Nashville, TN: Broadman & Holman Publishers.
30 Cornelius replied, “Four days ago I was fasting [m] As translated from the Aramaic. The Greek has no mention of Cornelius fasting. - and praying here in my home at this very hour, three o’clock in the afternoon, when a man in glistening clothing suddenly appeared in front of my eyes.
31 He said, ‘Cornelius, God has heard your prayers. Your generosity to the poor has been recorded and remembered in God’s presence. [n] The Aramaic is “Your acts of righteousness are offerings before God.”
32 However, you must send for a man named Simon, the Rock, who is staying in Joppa as a guest of Simon the tanner, who lives by the sea.’
33 So I immediately sent my men to bring you here—and you were kind enough to come. And now, here we are, all of us in God’s presence, anxious to hear the message that God has put into your heart to share with us.”
10:30–33. Again the repetition in Luke’s narrative. We find here a summary of verses 3–8 with only minor variations. Verse 33 alone introduces a new idea, setting the ambience for Peter’s message: Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us. Talk about a divinely prepared audience! What God did for Philip in a desert chariot, he did for Peter in the spacious home of a Roman officer.
How we struggle to find opportunity for witness. How guilty we feel when we fail to share the gospel with others for long periods of time. Perhaps we have neglected this important ingredient of Scripture. Perhaps we work too hard through formal church programs or other organized efforts to find anyone who will listen to our message. Maybe we should pray for God-ordained ears and God-prepared hearts to whose owners the Holy Spirit can direct us without a misstep or confusion.
Some years ago I spent several weeks in Hong Kong ministering to hundreds of Sunday school teachers, mostly men and women in their twenties. Every week they taught thousands of children on the rooftops of gigantic apartment houses in that sprawling city. My task was to encourage their ministry and perhaps impart some helpful suggestions for its enhancement.
A group of medical doctors invited me to go to dinner and answer their questions about the Christian faith. I accepted, of course, and found myself in the presence of eighteen to twenty physicians, mostly believers but some guests from outside the faith. Until nearly midnight we dialogued about God’s Word and how men of science could internalize and share the Bible in their unique work environments. I could not have designed the meeting, nor could I have prepared my mind and heart to handle the intricacies of those discussions. God prepared them and me for that evening.
I’ve often thought when reading Acts 10:33 that this verse would make a wonderful introduction to any preacher on any occasion. Imagine a pastor introducing a guest speaker on Sunday morning or perhaps a missionary at the annual missionary conference with these wonderful words.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 162–163). Nashville, TN: Broadman & Holman Publishers.
3 (10:23–33) Lessons: the confrontation and lessons learned by the Jew and the Gentile, the prejudiced of the world.
1. The preparation by Peter. He took six Jewish believers, orthodox Jews, with him (Acts 10:45; 11:12). Peter knew he was treading troubled waters by associating with Gentiles; he sensed he would need witnesses to what he was doing. Therefore, he was preparing himself against attack (cp. 11:1f).
2. The preparation by Cornelius. Note …
• He was expectant, excited, eagerly waiting for their arrival
• He had “called together his kinsmen and close friends.” There were many present
Note also the faith of Cornelius. He knew Peter would be coming, that God would fulfill His Word (v. 6) and do what He had promised.
“The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate” (Ps. 34:22).
“Commit thy way unto the Lord; trust also in him; and he shall bring it to pass” (Ps. 37:5). “Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength” (Is. 26:4).
Thought 1. Cornelius was already witnessing by bringing people to hear the messenger from God.
3. The confrontation of the Jew and the Gentile, two men humbled by God.
a. Cornelius had been humbled by the vision from God. He had been mulling over the experience for four days now, being humbled and prepared more and more to receive the Jewish messenger. When he confronted Peter, he was so humbled he prostrated himself before Peter in an act of deep reverence.
b. Peter demonstrated humility as well. It was the custom to bow before men of high honor, showing reverence and respect for them. But God had humbled Peter too. Peter forbade the act, disallowed it. No man is to be idolized or reverenced in the sense of being held in awe. Peter rebuked Cornelius: “I myself also am a man.”
Thought 1. Jesus accepted such reverence and worship (cp. Mt. 2:11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17; Lk. 5:8), and He accepted it from Peter himself (Mt. 8:2; Lk. 5:8). But Peter says no man is to bow or reverence another man, no matter who they are. We are all mere men, each one saved by God’s wonderful grace.
“Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Mt. 18:4).
“For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Ro. 12:3).
“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others” (Ph. 2:3–4).
“Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble” (1 Pt. 5:5).
4. The lesson learned by Peter. (See note—Acts 10:28–29 for more discussion.) Peter now knew that no man was common or unclean. He now knew …
• that Christ had abolished the distinction between Jew and Gentile
• that Christ had abolished the wall of partition between Jew and Gentile (see DEEPER STUDY # 2, Temple—Jn. 2:14)
• that Christ had abolished all distinctions between men, whether racial, social, or some caste system
No man was to treat any other man with anything but love and care, mercy and forgiveness, concern and compassion. Peter’s prejudice was wiped out, erased, and overcome. It had been overcome by God. The door of salvation was about to be thrown open to the Gentiles forever.
Note Peter’s reference to how it was unlawful for a Jew to associate with a Gentile (v. 28). This law was not in the Scripture. It came from the Scribal law (see DEEPER STUDY # 1—Lk. 6:2).
“That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Mt. 5:45).
“For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Ro. 10:12).
“But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me” (Gal. 2:6).
“For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:27–28).
“And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him” (Eph. 6:9).
5. The lesson learned by Cornelius was threefold.
a. The man who truly seeks God moves God. Cornelius declared that God answered his prayer.
b. The man who seeks God must listen to God and obey God. Cornelius declared that he listened and did exactly what God said, and that he did it immediately (v. 33).
c. The man who seeks God must be receptive to the Word of God.
“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:11).
“For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe” (1 Th. 2:13).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 155–157). Chattanooga, TN: Leadership Ministries Worldwide.
34 Peter said, “Now I know for certain that God doesn’t show favoritism with people [o] The Aramaic is “God is not the God of hypocrites.” - but treats everyone on the same basis. [p] The Greek is “God is not one who receives masks (faces).” God doesn’t treat us according to externalities but according to what is in our hearts.
35 It makes no difference what race of people one belongs to. If they show deep reverence for God, and are committed to doing what’s right, they are acceptable before him.
D. The Matchless Truth (vv. 34–43)
SUPPORTING IDEA: The gospel is universal. God does not show favoritism. He invites earnest seekers from every nation to trust in Jesus Christ for eternal salvation.
10:34–35. Luke understood the enormous impact of what he was about to write. In a few short sentences this brash disciple from Galilee, now a respected apostle from Jerusalem, would sweep away centuries of religious and racial prejudice. No longer was God only for the Jews, and no longer was Jesus only a Jewish Messiah. Here comes a new theology of remnant Christians from all nations of the world. The word for favoritism (prosopolemptes) appears only here in the New Testament, but synonyms show up in Romans 2:11, Ephesians 6:9, Colossians 3:25, and James 2:1.
We talked earlier about Mark writing Peter’s version of the life of Christ. Here we have a mini-summary of the Gospel of Mark, a revolutionary message indicating that salvation does not rest in the works of some religious group. It forms the racial challenge of the gospel—God does not distinguish faces. The body of Christ reaches worldwide. Its members come from every ethnic group where the gospel has been preached (Rom. 2:11; Eph. 2:11–22; Col. 3:25; Jas. 2:1; 1 Pet. 1:17).
Like the Ethiopian treasurer before him, Cornelius followed what light God had given and now became the recipient of more light, the full light of the message of Jesus and the gospel.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 163–164). Nashville, TN: Broadman & Holman Publishers.
36 God sent his word to the Jewish people first, [q] The Aramaic is “For the Living Expression was the inheritance of the Jewish people.”- announcing the wonderful news of hope and peace [r] Or by inference, “peace with God through Jesus Christ.” Only the Aramaic has “hope and peace.” - through Jesus, the Anointed One, the Lord of all. [s] The Aramaic is “who is Master Yahweh of all.” That is, Jesus is Lord, not just for the Jewish people but for all people groups. The Aramaic is “who is Master Yahweh of all.”
10:36. Peter spoke in what some have called “broken Greek.” This syntax does not reflect lack of awareness of that language on Peter’s part, but rather the spontaneous flow of a man steeped in theology now explaining the Christian understanding of that theology in a language not his native tongue. He told Cornelius that God sent a message to Israel (revelation) telling good news of peace (proclamation) through Jesus who is Lord of all (glorification). The phrase “Lord of all” would be well-known to a Roman as a pagan title for deity. Christians appropriately applied it to the Son of God.
These things happened scarcely ten to fifteen years after the resurrection, so it is not at all unlikely that a sophisticated and religious man like Cornelius would have been quite familiar with the record of Jesus’ life. That is precisely what Peter says next.
Gangel, K. O. (1998). Acts (Vol. 5, p. 164). Nashville, TN: Broadman & Holman Publishers.
37 You are well aware of all that began in Galilee and spread throughout the land of Israel immediately after John preached his message of baptism.
38 “Jesus of Nazareth was anointed by God with the Holy Spirit and with great power. He did wonderful things for others and divinely healed all who were under the tyranny of the devil, -[t] The Greek word for “devil” can also be translated “slanderer-liar.”- for God had anointed him.
10:37–38. These verses likely contain a mere summary of Peter’s total address. They still contain more detail than most other New Testament sermons, revealing the necessity Peter felt to explain the Jesus story more completely to Gentiles who would be familiar with the facts but not the meaning. His listeners would doubtless have known about good and evil in the world; no one living in the Roman Empire could doubt the latter, and no one worshiping the true God could doubt the former. Peter reminded them that Jesus Christ challenged the evil kingdom and delivered those who were under the power of the devil.
How did all this come about? Because God not only anointed Jesus of Nazareth, but he also was with him in all that he did.
Gangel, K. O. (1998). Acts (Vol. 5, p. 164). Nashville, TN: Broadman & Holman Publishers.
39 We apostles were eyewitnesses to all the miracles [u] Or “things.” By inference, the miracles of healing and deliverance. - that he performed throughout the land of Israel. Finally, in Jerusalem, he was crucified on a cross, [v] Or “hung him on a tree and killed him.” See Deut. 21:23
40 but God raised him from the dead three days later, allowing him to be seen openly.[w] As translated from the Aramaic.
41 He didn’t appear to everyone, but he appeared to us, his chosen witnesses. He actually ate and drank with us [x]] Acts 10:41 The word sumpino means “to drink together.” It is used only here in the New Testament and refers to being refreshed by drinking the after-dinner wine together. Jesus celebrated with his disciples after his resurrection. He still longs to celebrate with us today. - after he rose from the dead! [y
42 “Jesus ordered us to preach and warn the people [z] See Luke 24:35-49. - that God had appointed him to be the judge of the living and the dead.
43 And not only us, but all of the prophets agree in their writings that everyone who believes in him receives complete forgiveness [aa] Or “He commanded us to tell everyone the command.”- of sins through the power of his name.”
10:39–43. Five times in Acts the apostles speak of witnessing the resurrection. Before he could drive home the point of the living Lord, Peter felt impelled to review the crucifixion. Evil people killed Jesus, but God raised him and showed his risen Son in public to certain chosen witnesses. This risen Lord sent Peter and his colleagues to testify that Jesus is God’s appointed judge of the living and the dead.
Though Peter did not mention it, Cornelius surely knew the role Roman soldiers from Pilate’s court played in that ugly crucifixion. How many men had he seen die this way? No, a Roman centurion needed no reminder of the cruelty of his nation’s form of execution. F.F. Bruce reminds us,
It is difficult after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mentioning or thought of the cross provoked in Paul’s day. The word crux was unmentionable in polite Roman society (Cicero, Pro Rabirio 16) (Bruce, Acts, 272).
Jesus the crucified is not only alive, but he holds the ultimate power of life and death (Acts 17:26–31; Rom. 14:9; 1 Thess. 5:9–10; 2 Tim. 4:1; 1 Pet. 4:5).
In verse 43 Peter moved to the proclamation of the universal gospel. The prophets proclaimed the Messiah, but they could not have known what Peter was now permitted to preach, namely that everyone who believes in him receives forgiveness of sins through his name. There! He said it. The word is now out. Not merely for an isolated proselyte like the Ethiopian eunuch or a respected urban worshiper like Cornelius. This gospel of salvation was not a one-time event; rather God declared that whosoever will may come and that will be, from this point onward, the very essence of the gospel.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 164–165). Nashville, TN: Broadman & Holman Publishers.
DEEPER STUDY # 4
(10:28–29) Religious Traditions—Church, Prejudice—Gentiles Vs. Jews: Jews were forbidden to eat certain animals because they were said to be unclean. This was a symbolic vision. God was teaching Peter that Gentiles (represented by the unclean animals) were acceptable to Him and were to be as much a part of His church as were Jews (v. 28). This is of extreme importance, for God was revealing that this had been His eternal plan for the church from the beginning. It was the revelation made to the “holy apostles and prophets by the Spirit” (Eph. 3:5). Note that “apostles” and “prophets” are plural. Paul was not the only apostle to whom the revelation was given. Peter later shared this experience with the Gentiles at Caesarea (Acts 10:24–29) and with the Jews at Jerusalem (Acts 11:1–11). Peter says very plainly in Acts 15:7–14 that God was calling out both Gentiles and Jews to make up the church.
This move on God’s part stirred one of the most revolutionary movements in human history. Both Jews and Gentiles were gripped with the deepest prejudice against one another (cp. Lk. 10:25–37. See outlines and notes—Lk. 7:4–5; DEEPER STUDY # 1—Mk. 7:27; note—Eph. 2:11–12; cp. Gal. 2:4; Eph. 2:13–18; 2:19–22. See outlines and DEEPER STUDY # 1—Ro. 9:1–11:36. See notes—Mk. 11:15; Eph. 2:14–15 on the structure of the Jewish temple.)
Note the open invitation among the Gentiles: “We are all here present before God, to hear all things that are commanded … of God” (v. 33). The door for Gentile evangelism was thrown wide open!
D. A Worldwide Ministry—in Caeserea (Part II): Preaching Peace, 10:34–43
1. God shows no favoritism—He accepts anyone who fears Him & does what is right
34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.
2. God sent His Word to Israel; He sent Jesus Christ preaching peace
a. He is Lord of all
b. He has been talked about & the news has been spread all around
c. He began in Galilee after John’s ministry
36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
3. Jesus is God’s anointed SaviorDS1
a. Anointed with the Holy Spirit
b. Anointed with miraculous power
38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
c. The proof: “We are witnesses”
4. Jesus was crucified
39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
5. Jesus was raised up from the dead by God
40 Him God raised up the third day, and showed him openly;
6. Jesus appeared to some who were chosen to be witnesses
41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.
7. Jesus will judge the living & the dead some day in the future
42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
8. Jesus is the prophesied Messiah
9. Jesus brings forgiveness of sin to those who believe in Him
43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
D. A Worldwide Ministry—in Caeserea (Part II): Preaching Peace, 10:34–43
(10:34–43) Introduction: this passage gives the first message ever preached to Gentiles by one of the apostles. It is the message that opened the door of salvation to all the people of the world, to the Gentiles. It gives the points that need to be preached to all the nations of the world.
1. God shows no favoritism—He accepts anyone who fears Him and does what is right (v. 34–35).
2. God sent His Word to Israel; He sent Jesus Christ preaching peace (v. 36–37).
3. Jesus is God’s anointed Savior (v. 38–39).
4. Jesus was crucified (v. 39).
5. Jesus was raised up from the dead by God (v. 40).
6. Jesus appeared to some who were chosen to be witnesses (v. 40–41).
7. Jesus will judge the living and the dead some day in the future (v. 42).
8. Jesus is the prophesied Messiah (v. 43).
9. Jesus brings forgiveness of sin to those who believe in Him (v. 43).
Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 157–158). Chattanooga, TN: Leadership Ministries Worldwide.
The Holy Spirit Falls
44 While Peter was speaking, the Holy Spirit cascaded over all those listening to his message.
E. The Meaningful Transition (vv. 44–48)
SUPPORTING IDEA: Anyone who trusts in the name of Jesus for salvation receives the Holy Spirit and the privilege of baptism.
10:44. Surely Luke intended us to understand that Peter never finished his sermon. We read no invitation and no challenge to the listeners to respond in any way. Peter is hardly in here; God decided they had heard enough because he saw that in their hearts they trusted in the one of whom Peter had been speaking.
Longenecker suggests that this phrase “struck like a thunder bolt into the consciousness of the assembled Gentiles, releasing their pent-up emotions and emboldening them to respond by faith. With the promise of forgiveness offered ‘through his name’ and to ‘everyone who believes in him’ they were given a reason for hoping beyond their fondest hopes” (Longenecker, 394).
Gangel, K. O. (1998). Acts (Vol. 5, p. 165). Nashville, TN: Broadman & Holman Publishers.
45 The Jewish brothers who had accompanied Peter were astounded that the gift of the Holy Spirit was poured out on people who weren’t Jews,
46 for they heard them speaking in supernaturally given languages and passionately praising God. [ab] Acts 10:46 This is the gentile Pentecost as the Holy Spirit fell on gentile believers for the first time, imparting to them the gift of tongues.
10:45–46. Peter and his visitors witnessed what some have called “the Pentecost of the Gentile world.” Luke tells us they were astonished (literally, “beside themselves”) at the similarity between this and the Pentecost experience—instantaneous, visible, audible, it apparently affected everyone in Cornelius’ household. Notice we find no laying on of hands even though an authorized apostle is present. Let’s say it again—Peter did not control any of this, from the sheet in Joppa to the tongues in Caesarea. God works precisely as he chooses.
The word for tongues in verse 46 is precisely the same as in Acts 2, but some prefer a different translation here. Most evangelical commentators agree that the word means different languages in the Pentecost experience, but here perhaps, ecstatic utterances. Surely that is a possible interpretation in light of 1 Corinthians 12–14, and one cannot resist the common sense of the argument that foreign languages in this family room would have helped no one.
Nevertheless, we find it difficult to believe that Luke would make such a switch without some explanation, especially when in 11:15 he tells us the Holy Spirit came on them as he had come on us at the beginning. Whether languages or ecstatic utterance, the point of the passage is divine certification of Gentile salvation.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 165–166). Nashville, TN: Broadman & Holman Publishers.
47 Peter said, “How could anyone object to these people being baptized? For they have received the Holy Spirit just as we have.”
48 So he instructed them to be baptized in the power of the name of Jesus, the Anointed One.
After their baptism, they asked Peter to stay with them for a few more days. [ac] At last the gospel broke through and penetrated into the non-Jewish cultures and people groups. The Holy Spirit was now uniting Jewish believers and non-Jewish believers into one mystical body of Christ on the earth. Because of this, there would no longer be a distinction between Jew and non-Jew, but one family of believers formed by faith in Jesus Christ. See Gal. 3:26-29. The three conversions of the Ethiopian dignitary in ch. 8, Saul of Tarsus in ch. 9, and the Roman officer Cornelius in ch. 10 prove the power of the gospel of God. One could view these three represent all of the sons of Noah: Ham (Ethiopian), Shem (Saul), and Japheth (the Roman Cornelius). A black man, a Jew, and a gentile were converted!
10:47–48. Though we have not seen precisely the same order each time, we have come to expect the firm connection between Spirit baptism and water baptism. As in the case of the eunuch (chap. 8), Spirit baptism takes places immediately upon conversion, followed by water baptism. Interesting that Peter does not offer the trinitarian formula we use today. These new Christians were baptized in the name of Jesus Christ. Interesting, too, that Peter did not baptize them himself, presumably delegating the task to the six brothers with him. This reminds us of Paul’s caveat in 1 Corinthians 1:14–17 and Jesus’ authorization of his disciples to baptize in his behalf (John 4:1–2).
What a radical breakthrough—Gentile equality with Jews in every way. Since Peter has already dined with Cornelius’ three messengers, staying on with the centurion and his family for a few days no longer posed any problem for this liberated apostle.
MAIN IDEA REVIEW: Anyone who trusts Jesus is welcomed to his body, the church, for God shows no favoritism in the invitation of the gospel.
III. CONCLUSION
Pioneering the Gospel
Early in my ministry I served as assistant to a senior pastor who had spent many years in Africa as a missionary. How his stories of life on the field thrilled us all. I shall never forget his description of pioneering the gospel to a tribe which had never before seen a white face. They knew nothing of Jesus Christ or the Bible. As the missionary explained his purpose in coming, the tribal chief announced, “Yes, we have long been believers in your God, and we have waited for you to come; tell us more.”
For those of us who live in a microchip marketplace and rarely have opportunities like this, such a story seems foreign to our world. Such events are well-known among missionaries who pioneered new peoples earlier in the twentieth century. For thousands of years the God of heaven’s standard procedure has included the preparation of hearts followed by the sending of light.
Lest we think this chapter only a lesson in ancient history or even a milestone in evangelical theology, let us not lose sight of its application for today. God still prepares people, softening their hearts for the message of the gospel. God still calls those of us who have lived in more narrow confines of dogma to broaden our thinking and recognize that God is the sovereign of the universe, not the idol of a selected few. From that day in Caesarea to the present hour, the heavenly Father who gave his Son for the salvation of all people will not allow selected Pharisees or cultic groups to live in the light of that cryptic poem,
We are the Lord’s elected few.
Let everyone else be dammed.
There is no room up there for you
We don’t want heaven crammed.
No. If we are to sing or recite poetry, let it be the words of Philip P. Bliss:
Whosoever heareth shout, shout the sound!
Spread the blessed tidings all the world around;
Tell the joyful news wherever man is found,
Whosoever will may come.
PRINCIPLES
• One should never argue with God, whatever the subject matter.
• People we never heard of, God has prepared for the gospel.
• God forbids any kind of racism for Christians.
• The gospel makes salvation in Jesus available to anyone who believes in him.
• Water baptism is inseparably related to Spirit baptism.
APPLICATIONS
• Look for the leading of God when you least expect it.
• When God sends you to do his work, go without hesitation.
• Never think you are too good to break bread with someone else, believer or unbeliever.
• When you go out to serve the Lord, especially on a difficult mission, take a team with you.
IV. LIFE APPLICATION
Motivation to Go
A veteran pastor served for years in a small town in northern Montana. One day the Lord called him home to heaven, and it appeared his earthly sojourn was complete. As it turned out, however, he had been brought to glory a little earlier than the heavenly schedule had designed. After making the appropriate apologies, the Lord informed the pastor he would have to return to that dreary small town and continue to serve until the actual time of his home going arrived.
Upon this announcement, an argument ensued, with the pastor actually saying, “I won’t go!” and the Lord reminding him, “You must!” Finally the pastor said, “Well, Lord, I’ll go back to northern Montana if you’ll go with me.” After the Lord pondered the offer for several minutes he finally replied, “Well, I’ll go with you as far as Billings.”
Silly nonsense, of course, but descriptive of Peter’s early mood when that odious sheet came down. By the time the messengers arrived, he had dealt with his attitude and was quite motivated to go and accomplish whatever God wished of him. Furthermore, God went with him all the way to Caesarea and stayed with him every moment.
To be sure, the essence of this chapter, its theological epicenter, focuses on the proclamation of the gospel to Gentiles and their receipt of the Holy Spirit. Nevertheless, Peter’s role as the reluctant messenger offers us significant lessons as well. Peter’s first sermon upon beginning his address dealt with something he himself had just learned—God does not show favoritism. The specific context deals with the offer of salvation and the universal gospel, but the phrase extends itself into much more far-reaching aspects of Christian life.
God does not show favoritism … even though we often do. Every time we cater to wealthy people in a church and ignore those whose offerings do not enhance its ministry, we show favoritism (Jas. 2:1–9). Favoritism, says James, is sin, and one sin makes us as guilty as another no matter what artificial hierarchy of sin we may have constructed in the contemporary church.
Obviously, the opposite of positive favoritism is negative discrimination—on any basis. Solid evangelical Christians practice discrimination in ways far wider than race, age, or gender, though those common areas still present a minefield of failure. We discriminate when we don’t allow sound believers of other denominations to preach in the pulpits of our denomination. We discriminate when we fail to accept baptism by another group for membership in our congregation, even though that baptism may be the same mode we practice. We constantly favor those we like and avoid those we dislike, favor those who agree with us and shun those who disagree. God does not show favoritism, and we should post in front of every evangelical church, whatever its label, and hang on the walls of every Christian home, regardless of its location, a readable and attention-grabbing sign—“NO FAVORITISM ALLOWED!”
V. PRAYER
God, thank you for universal salvation without which none of us would have ever become your children through Jesus Christ our Lord. Amen.
VI. DEEPER DISCOVERIES
A. Centurions (v. 1)
Although the Romans come in for their share of scathing denunciation in the New Testament, several notable exceptions appear in the form of centurions. A centurion in Capernaum had built a synagogue for the Jews and was so revered that they begged Jesus to heal his servant (Matt. 8:5–13; Luke 7:2–10). Of this man Jesus said, “I have not found such great faith even in Israel” (Luke 7:9). We already know the story of Cornelius as a God-fearer and newborn Christian. In Acts 27 we will meet Julius of the Augustinian band who not only was commissioned to take Paul to Rome but saved his life in the process.
We certainly dare not forget the centurion who might have become the first believer. Guarding the dying Savior at the cross, terrified by the earthquake and accompanying events, he declared with his men “Surely he was the Son of God!” (Matt. 27:54) Luke goes on to tell us that this very centurion “praised God and said, ‘Surely this was a righteous man’ ” (Luke 23:47). The text of neither Gospel tells us that this resulted in salvation, but certainly such a declaration throughout the pages of the New Testament marked those who became genuine believers.
B. Unclean Foods (v. 14)
Jews generally identified animals by species. Any kind of sea creature (such as a shell fish without usual scales) was unclean, as were four-footed animals which did not have cloven hoofs or do not chew their cud. Obviously, pigs represent this category well. Perhaps Peter’s sheet contained clean animals as well, but the ugly mixture must have scandalized him. We know of no Jewish rule indicating that the unclean animals on the sheet would have defiled the clean animals, but the voice had made no distinction whatsoever as to selecting only certain of the animals which Peter could have approved. His withdrawal and disgust indicates that either the sheet contained only unclean animals or, more likely, that it contained an indistinguishable mix which he had no intention of touching.
C. Divine Revelation (vv. 3–6, 13–15)
At this point in Acts, where we have visions occurring right and left, it might be worthwhile to note that any messenger of God holds equal weight with any other. The source of the message, not the type of messenger, is the issue. In our chapter an angel appears to Cornelius (10:3–6, 22, 30), a voice speaks to Peter (10:13–15), and the Spirit urges him to go to Caesarea (10:19–20). We recall an angel of the Lord and the Spirit directing Philip in chapter 8, and we’ll see that connection again in 16:6–7. In every case recipients of the message clearly understood they were being contacted by God and handled the message that way.
VII. TEACHING OUTLINE
A. INTRODUCTION
1. Lead story: Vision for the Future
2. Context: Remember our literary genre in Acts—historical narrative. Luke is writing a theological history so we expect one event to flow into the next. We also expect to find meaning in the narrative as well as the speeches. With few exceptions, we see God’s hand at work in the world without reading a theological treatise like Romans which builds a case carefully one point upon another.
3. Transition: We can almost sense Luke’s eagerness to get to this chapter. He parks Peter at Joppa (9:43), impatient to move him the next step across God’s revelational board to Caesarea. We will see this narrative continued through the first 18 verses of chapter 11 where Gentile Christians in Caesarea become Luke’s basis for introducing a Gentile church at Antioch.
Gangel, K. O. (1998). Acts (Vol. 5, pp. 166–170). Nashville, TN: Broadman & Holman Publishers.