Down to Earth But Heavenly Minded

What does Acts Chapter 10 mean?

Before Jesus ascended into heaven, He told the disciples they would be His witnesses in Jerusalem, Judea, and Samaria, and to the ends of the earth (Acts 1:8). They spent several years establishing the church in Jerusalem (Acts 2—7), but increased persecution from the Sanhedrin, specifically at the hands of Saul, led several Jesus-followers to flee the city. Philip traveled north to Samaria. When the church leaders in Jerusalem heard he had baptized several Samaritans, they sent Peter and John to validate that Samaritans could be saved (Acts 8). Meanwhile, Saul traveled to Damascus to arrest Jesus-followers, but found salvation in Jesus, instead (Acts 9:1–31).

The fleeing Jesus-followers took the news about Jesus to Jerusalem, Judea, and Samaria; God is now ready for the church to spread the gospel to Gentiles. Peter is in Joppa where he raised Tabitha from the dead (Acts 9:36–43). About thirty-five miles north, in Caesarea Maritima, a God-following Roman centurion is praying. An angel appears and tells him God honors his worship and charity. He is to send men to Joppa and call Peter to visit him. Cornelius sends two servants and a soldier to Joppa, having told them of all that happened (Acts 10:1–8).

While praying in Joppa, and also while hungry and waiting on food to be prepared, Peter sees a vision of a sheet with many different types of animals—including birds of prey and reptiles that the Mosaic law prohibits consuming (Acts 11:6). A voice tells him to kill and eat; he refuses. The voice asserts, “What God has made clean, do not call common” (Acts 10:15). This happens three times before the sheet is taken into heaven (Acts 10:9–16).

Peter is contemplating what the vision might mean when the men from Caesarea arrive at the house where he is staying. The Holy Spirit tells Peter the men are looking for him and affirms that he should follow them, which he does the next day. The men tell Peter about Cornelius, stating that he is a centurion and “an upright and God-fearing man, who is well spoken of by the whole Jewish nation.” They explain that an angel told Cornelius to send for Peter to hear what he has to say. The men stay that night with Peter and then travel back to Caesarea with Peter and some other Jesus-followers (Acts 10:17–23).

Meanwhile, Cornelius gathers relatives and close friends. When Peter arrives, Cornelius falls at his feet and worships, but Peter tells him to stand up, saying that he, too, is only a man. Peter speaks with the gathered group, first mentioning how it is unlawful for Jews to associate with Gentiles, and then clarifying that God showed him “that I should not call any person common or unclean” and thus Peter came without objection (Acts 10:28). Cornelius shares about his experience in praying and what the angel had told him. He then invites Peter to share what God has commanded him to. Peter again affirms that God shows no partiality and that nationality does not dictate whether God is pleased with a person. He then shares the gospel, saying the people know of the events of Jesus’ ministry and that He was anointed with power. Peter talks of Jesus’ death on the cross and His resurrection. He speaks of being chosen as a witness and commanded to testify that Jesus is appointed by God as judge of all people. Peter affirms that “all the prophets bear witness that everyone who believes in [Jesus] receives forgiveness of sins through his name” (Acts 10:43) (Acts 10:24–43).

While Peter is still speaking, the Holy Spirit indwells his Gentile audience. The Jesus-following Jews who had come with Peter are amazed at this. Similar to what happened on the day of Pentecost in Acts 2, the outpouring of the Holy Spirit on the Gentiles in this instance was evidenced, in part, by them speaking in tongues. Peter calls for the new believers to be baptized in water. They had received the Holy Spirit just as the believing Jews had, so who could deny them taking on the same identification of being a Jesus-follower? The group then asks Peter to remain with them for some days, which he evidently does (Acts 10:44–48).

This passage settles several theological issues for the young church. For the Jewish Jesus-followers, it reveals that God wants to save the Gentiles as well as the Jews. This will open the way for Paul’s world-changing ministry which takes up most of the rest of the book of Acts. It also shows that although baptism and the laying on of hands is often associated with the indwelling of the Holy Spirit (Acts 2:38; 8:17; 19:5–6), it is not necessary. Cornelius’ friends and family receive the Holy Spirit before Peter finishes his gospel presentation.

After Peter’s stay in Caesarea, he returns to Jerusalem to witness to the fact that Gentiles can be saved (Acts 11:1–18). That’s a good thing because some of the Jesus-followers who fled Jerusalem are teaching Gentiles far north in Antioch about Jesus (Acts 11:19–26). The testimony of Peter, the foremost of Jesus’ apostles, opens the way for the ministry of Paul.

Chapter Context
Jesus told the disciples they would be His witnesses in Jerusalem, Judea and Samaria, and the ends of the earth (Acts 1:8). Oddly, the disciples didn’t understand this meant the Holy Spirit would come upon Jews, Samaritans, and Gentiles alike. After several years reaching Jews and proselytes in Jerusalem (Acts 1—7) and Samaritans in Samaria (Acts 8:4–25), God calls Peter to bring the message to Gentiles. Peter’s witness that Gentiles can be saved (Acts 11) clears the way for Paul’s ministry to Gentiles in modern-day Turkey, Greece, and Italy (Acts 13—28).

Verse by Verse

Verse 1. At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort,

Caesarea Maritima is a seaport in Samaria on the coast of the Mediterranean. It is traditionally the capital of the Roman leaders, though Pilate chose to live in Jerusalem. It was built by Herod the Great and named after Caesar Augustus. There is another Caesarea in Philippi, north of the Sea of Galilee, where Peter declared that Jesus is the Messiah (Mark 8:27–29). At the time of these events, the leader in Caesarea is probably Herod Agrippa I (Acts 12:1).

In literal terms, a centurion is a commander of 100 soldiers. However, they were often in command of many more men. Centurions were typically wise and well-disciplined, good leaders who could control their soldiers. It was a centurion who had such faith he assumed Jesus could heal at a distance (Matthew 8:8–9). Although a centurion would have been in command of the soldiers who mocked and beat Jesus (Matthew 27:27–31), a centurion also realized Jesus was the Son of God (Matthew 27:54). It was also a centurion who was wise enough to stop the soldiers from beating Paul, a Roman citizen (Acts 22:25–26), and a centurion who helped save Paul from an assassination attempt (Acts 23:16–19). Yet another took Paul’s advice during the voyage to Rome and saved the crew, the soldiers, and the prisoners (Acts 27:30–44).

Cohort is from the Greek root word speira. Formally, it means the tenth part of a legion. Informally, it is any unit of soldiers. That it was an Italian cohort probably means the men were from Rome and not natives of other cities in the Roman Empire. This suggests Cornelius was a Roman centurion, stationed in the capital city of the Rome-backed king, yet he rejected emperor worship and the Roman pantheon of gods. That such a man chose, instead, to worship the Jewish God (Acts 10:2) is no small thing.

Context Summary
Acts 10:1–8 introduces the first group of Gentiles to receive the Holy Spirit. Cornelius is a Roman military leader stationed in Caesarea Maritima, the coastal city that serves as the headquarters for Herod Agrippa I. Cornelius is a devout follower of the Jewish God, although probably not a full proselyte. While praying one day, an angel appears and tells him God has heard his prayers and appreciates his charity. He is to send for Peter in Joppa and hear what the apostle has to say. What follows is the opening of the gospel to all Gentiles.

Verse 2. a devout man who feared God with all his household, gave alms generously to the people, and prayed continually to God.

Cornelius is a Roman centurion stationed in Caesarea Maritima, the headquarters of Herod Agrippa I. His job is to protect the king and put down any Jewish rebellion that would threaten Rome’s authority over the Jews. But he worships the Jewish God. He is not identified as a proselyte; proselyte men must be circumcised. They must also be recognized as Jews, as Ruth was (Ruth 1:16). Instead, Cornelius is described as a “God-fearer.”

Emperor worship and the pantheon of capricious Roman gods left something to be desired for many Gentiles in the Roman Empire. Some gravitated to Judaism on the basis of reason and experience. However, Judaism’s invisible God and esoteric practices also tempted people who were merely looking for something mystical. Grifters, like Elymas (Acts 13:4–12) and the Jewish sons of Sceva (Acts 19:11–20), used this spiritual hunger for their own gain. Some Romans became converts to Mithraism and some, like the centurion in Capernaum (Matthew 8:5–13) were drawn to Judaism.

Cornelius is not the first centurion to earn the respect of Jews for his giving nature (Acts 10:22). In Capernaum, Jewish elders came to Jesus on behalf of a centurion, asking that Jesus would heal the centurion’s servant. They said, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue” (Luke 7:4–5). The centurion showed his faith in Jesus by assuming Jesus could heal at a distance (Luke 7:1–10).

Verse 3. About the ninth hour of the day he saw clearly in a vision an angel of God come in and say to him, “Cornelius.”

A Roman centurion named Cornelius is stationed in the regional capital, Caesarea Maritima. His job is to keep peace and order among the mix of Jews, Samaritans, and Gentiles in Samaria and Judea. This is not an easy task; the Jews resent Roman occupation and the occasional sacrilegious acts that the Roman leaders impose on their temple. But Cornelius not only generously gives charitable donations to the people, he worships the Jewish God. His heart has made him the perfect candidate to be the first head of a Gentile household to receive the Holy Spirit.

The ninth hour is 3 pm. This is one of the traditional times that the Jews pray (Acts 3:1). A vision is an experience someone has with God while they are awake. It seems today that God does not typically give visions to those who have ready access to His Word, meaning the Bible. People in cultures that do not have Bibles, like Muslims, seem more frequently to experience visions which lead them to Christ.

Cornelius prays continually, which roughly means throughout the day. He is perhaps like the persistent widow of Jesus’ parable (Luke 18:1–8), constantly pleading his case at God’s court for recognition. God honors his request. In the vision, Cornelius will hear the angel direct him to send for Peter. Peter will tell Cornelius and his household about the saving work of Jesus. They will immediately complete the intended transition from devout God-seekers to Jesus-followers, fulfilling God’s promise to Abraham that the nations will be blessed through him (Genesis 12:3).

Verse 4. And he stared at him in terror and said, “What is it, Lord?” And he said to him, “Your prayers and your alms have ascended as a memorial before God.

The person described here is an unlikely follower of the Jewish God: Cornelius, a Roman centurion. He is praying around 3 pm (Acts 10:1–3). His reaction of terror to the angel who has just appeared is common. Gideon, David, Zechariah, Mary, the shepherds, and the women who followed Jesus were all afraid when they saw an angel (Judges 6:22; 1 Chronicles 21:30; Luke 1:12–13, 29–30; 2:9–10; Matthew 28:2–5), and Daniel fell to the ground in fear (Daniel 8:15–17).

“Lord” is from the Greek root word kyrios. Although Jesus is often called Lord in the New Testament, Cornelius doesn’t know much about Jesus yet. Kurios also refers to a human in authority, particularly someone who has sovereignty over another. Although the capitalized “Lord” is often reserved for Jesus, the text is clear that this is an angel and not Jesus (Acts 9:5).

“Memorial” is from the Greek root word mnēmosynon. We tend to think of memorials as honoring or recalling a dead person. In this case, it means something that represents or reminds one of another, living or dead. In the Jewish culture, to have a meal with someone was to show allegiance with them; Leviticus 2:16 suggests that the memorial portion of an offering is God’s share of the meal. Neither Cornelius’ acts nor his persistence saves him, but the angel paints a nice picture of what he is known for in heaven.

Verse 5. And now send men to Joppa and bring one Simon who is called Peter.

An angel has appeared to Cornelius, a Roman centurion, in Caesarea Maritima on the coast of Samaria. Despite his responsibility to protect the Roman occupiers from rebellion by the Jews and Samaritans, Cornelius faithfully worships the Jewish God, praying to God regularly and offering charitable donations to the needy (Acts 10:1–4).

Simon, as named here, is the apostle Peter. “Simon” is a variation of the Hebrew Simeon and is Peter’s original name (John 1:40–42). Jesus changed his name to Cephas or Peter. “Peter” is the English translation of the Greek Petros, which means stone or rock. “Cephas” is the Latin version of Kefa, the Aramaic version of Peter.

Jesus made a pun of Peter’s name in Matthew 16:15–18. Peter witnessed that Jesus was the Messiah; Jesus responded, “And I tell you, you are Peter, and on this rock I will build my church…” (Matthew 16:18). While the Roman Catholic Church takes this to mean Peter was the head of the church and the first pope, it’s more likely Jesus is using Peter’s name as a pun and means that the church will be founded on Peter’s confession that Jesus is the Savior. Still, it’s interesting to note that Peter validates the salvation of the Jews (Acts 2), the Samaritans (Acts 8:14–17), and the Gentiles (Acts 10:34–48).

Joppa, today, is Jaffa, a city next to Tel Aviv. Peter is there because after healing a paralyzed man in Lydda, Jesus-followers brought him to Joppa to heal a respected woman named Tabitha. By the time Peter arrived, Tabitha had died, but Peter brought her back to life. Peter stayed in Joppa with a tanner, also named Simon (Acts 9:32–43).

Verse 6. He is lodging with one Simon, a tanner, whose house is by the sea.”

An angel is talking to a Roman centurion named Cornelius. Centurions were leaders of cohorts of soldiers; although “centurion” infers 100, the number of soldiers in a cohort is not standard. Cornelius, despite being Roman, worships the Jewish God faithfully. God has chosen him and his household to be the first group of Gentiles to be saved (Acts 10:1–5).

To that end, the angel tells Cornelius to send for Peter who is residing in Joppa, about thirty-five miles south of Cornelius’ station in Caesarea Maritima. Peter is staying with a tanner named Simon who lives on the shore of the Mediterranean Sea (Acts 9:43). The process of tanning hides is disgusting to most and very smelly, so tanners typically lived outside of town. Peter apparently has no problem living with a Jewish tanner, but must be convinced through a vision from God to go to the home of a Gentile (Acts 10:9–23).

It’s interesting how much Saul’s experience parallels that of Cornelius. In both cases, God prepared the men and told them what to do (Acts 9:1–8). Then He prepared His evangelists, Ananias (Acts 9:10–16) and Peter (Acts 10:9–23). Both Ananias and Peter were reluctant, so God reassured them of His plan. Their obedience resulted in two major steps in the spread of the gospel. Cornelius’ conversion convinced Peter and the other core disciples that Gentiles could follow Christ. Saul’s conversion prepared him to be the primary evangelist to the Gentiles.

Verse 7. When the angel who spoke to him had departed, he called two of his servants and a devout soldier from among those who attended him,

Cornelius is a centurion of the Italian Cohort. As such, he may have been a Roman citizen. He is stationed in Caesarea Maritima on the Mediterranean coast of northern Samaria, the home of Herod Agrippa I who reigned over Judea and Samaria (Acts 12:1). Despite such a prestigious position, Cornelius rejects emperor worship and the pantheon of Roman gods. Instead, he prays to the Jewish God and acts out his faith through charitable giving (Acts 10:1–6).

Because of his piety, God has sent an angel to tell Cornelius to bring Peter up from Joppa. As a military commander, Cornelius may not be free to travel the thirty-five miles south, so he sends two servants and a soldier who also follows God. This is similar to the centurion who sent Jewish elders to beg Jesus to save his servant. That centurion showed such trust he assumed Jesus could heal without entering his home. Jesus commended him for his faith (Luke 7:1–10).

There are times in life when God calls us to act and times when God seems somewhat removed. Cornelius shows faithfulness in both. When God gives him directions, he follows them immediately—even if they’re as ridiculous as assuming a Jew would come to the home of a Gentile. But he also showed faithfulness in the longer period of waiting. He trusted God and did what he knew to do: pray and act.

Any time we don’t sense clear direction from God, we need to consider that He has already told us what to do, at least through the Bible. Acting on those prior instructions are what will prepare us for the future.

Verse 8. and having related everything to them, he sent them to Joppa.

In the Roman religion, the gods worshipped weren’t edifying. The pantheon of Roman gods was derived from the violent, capricious, and hyper-sexualized Greek gods. There were also local, ancient gods. And everyone was required to worship the emperor. Jews were generally the exception as occupying Roman forces discovered how rebellious the Jews could be when forced to abandon their singular, invisible God. Gentiles who were disillusioned by gods that never seemed satisfied sometimes dabbled with the mystical Jewish God who had no form.

Cornelius is a Roman centurion in charge of a cohort of soldiers in the Judean/Samaritan capital of Caesarea Maritima. He doesn’t dabble with the Jewish God, he fully worships Him, earning the title “God-fearer.” In honor of his faithful devotion, God sends him an angel who tells him to send for Peter in Joppa. Cornelius does so, sending two servants and one of the soldiers in his command who also worships God (Acts 10:1–7).

The next day, Peter will pray on the rooftop of Simon the tanner in Joppa. God will give him a vision, ostensibly affirming His teaching in Mark 7:19 that revoked the kosher food restrictions given in the Mosaic law. When Cornelius’ messengers arrive, Peter realizes the vision means something much greater: Jesus is coming to the Gentiles (Acts 10:9–23). The realization will rock the expectations of the Jewish Jesus-followers, but it will set the stage for the ministry of the apostle Paul and fulfill the promise God made to Abraham that the world would be blessed through him (Genesis 12:3).

Verse 9. The next day, as they were on their journey and approaching the city, Peter went up on the housetop about the sixth hour to pray.

Peter is in Joppa, near modern-day Tel Aviv, praying on the roof of a tanner named Simon around noon. The day before, a kind, faithful man who worships the Jewish God—though he is also a Gentile and a Roman military commander—received a message from an angel. He was told to send for Peter who would explain more about God. The centurion sent two servants and a soldier who also worships God. They’d left Caesarea the day before. Now, they are coming close to Simon the tanner’s house (Acts 10:1–8).

In the earlier days of the church, the apostles realized they needed to delegate. Specifically, they need to “devote [themselves] to prayer and to the ministry of the word” (Acts 6:4). It is well-documented that the church first selected deacons because the Hellenistic widows who followed Jesus were not getting enough to eat (Acts 6:1–6). Peter’s commitment to prayer is an outworking of this and other lessons.

Peter had followed Jesus for three years. He was one of Jesus’ closest friends, and the clear leader of the apostles—though not the leader of the church in Jerusalem, a role held by James, the half-brother of Jesus. Peter makes prayer a priority. Prayer is part of what marked the early church (Acts 2:42) and something to which the apostles knew they needed to be devoted (Acts 6:4). Peter takes his lead from Jesus who “would withdraw to desolate places and pray” (Luke 5:16). Just a few examples include Jesus spending time alone with the Father at the beginning of His ministry (Mark 1:35), after He fed the five thousand (Mark 6:46), and the night before the crucifixion (Mark 14:32–36).

We sometimes forget how important prayer is. We sometimes forget just how much we need God’s grace and wisdom in our lives. We can get so caught up in the day-to-day doing that we just don’t take the time to listen. If Peter can take the example of Jesus to carve out time for prayer, we should follow Peter’s lead.

Context Summary
Acts 10:9–23 occurs as Peter is in Joppa, after having healed a paralyzed man in nearby Lydda and raising Tabitha from the dead in Joppa (Acts 9:32–43). Peter doesn’t know that a Roman centurion who worships the Jewish God is sending three men to bring Peter to Caesarea. The centurion wished to learn what God has planned for him, which he will find is to be saved in Jesus’ name. First, God makes Peter understand that Jesus’ offer of salvation is as available for Gentiles as it is for Jews.

Verse 10. And he became hungry and wanted something to eat, but while they were preparing it, he fell into a trance

It is around noon. Peter is praying on the rooftop of Simon the tanner in Joppa, on the coast of the Mediterranean, near modern-day Tel Aviv (Acts 10:9). It’s time for lunch, but first God has something to say.

Approaching the house are three men: two servants and one Roman soldier. They all serve a Roman centurion named Cornelius who is stationed in Caesarea, about thirty-five miles north. Cornelius is known for his charitable works and for devoutly following and praying to the Jewish God. An angel told him to send to Joppa to bring back Peter. Peter is thinking about food; God uses his hunger to teach him about Gentiles (Acts 10:1–8).

A “trance” typically happens when someone is awake (Acts 22:17–18), whereas a “dream” happens when the person is asleep. In Peter’s vision, he will see a sheet drop down from heaven, filled with animals, some that are allowed to be consumed by the Mosaic law and some that aren’t. Jesus has already “declared all foods clean” (Mark 7:19), but in an oblique way Peter has not yet recognized. After this vision and his visit with Cornelius, Peter will understand that the dietary restrictions in the Mosaic law have been lifted and that Gentiles can accept Jesus as their Lord and Savior. Both are hard things for a devout Jew to swallow.

Verse 11. and saw the heavens opened and something like a great sheet descending, being let down by its four corners upon the earth.

God is spirit; He is present everywhere in His creation (John 4:24). He doesn’t live in the sky, like a satellite, yet He often uses the image of clouds parting and the sky opening as a metaphor for His visible presence on earth (Ezekiel 1:1; Matthew 3:16; Acts 7:56). Other times, God draws more clouds to hide His presence from His fragile creation (Exodus 19:16; Mark 9:7). In this case, the skies open to reveal God’s message.

The four corners of the sheet may represent the “four corners” of the world. In the sheet are “all kinds of animals and reptiles and birds of the air” (Acts 10:12). A voice tells Peter to kill and eat the animals (Acts 10:13) but some of these creatures are not allowed by Mosaic law. The animals represent the people of the world who have been elected by God—some are devout Jews and some aren’t, but Jesus wants Peter to accept them all.

We tend to forget that although God promised Abraham that his line would bless the whole earth (Genesis 12:3), at the time of Peter’s vision it has been about 2000 years since that promise and no one is sure what God meant. Despite having seen Jesus bless Gentiles, despite watching the Holy Spirit descend on Samaritans (Acts 8:17), it takes Peter a long time to fully understand that Jesus is for everyone, not just the Jews.

Verse 12. In it were all kinds of animals and reptiles and birds of the air.

Peter is on a rooftop in Joppa, praying. He’s hungry and is waiting on food (Acts 10:9–10), but he has fallen into a trance. The skies open and a sheet falls to the earth. On the sheet are animals. A voice tells him to kill and eat the animals (Acts 10:13). Peter may be a Jesus-follower, but he is also a devout Jew. He’s not going to eat animals forbidden by the Mosaic law without a major realignment of his understanding.

It seems that some of the animals fit the qualifications of Deuteronomy 14 as food fit to eat, but some are birds of prey and reptiles, which do not (Acts 11:6). According to the Mosaic law, Jews are not allowed to eat camel, rabbit, pig, carrion birds, and winged insects (Deuteronomy 14:7–19). God declared these animals “unclean” for His people.

It’s important to clearly understand what the term “unclean” means: it does not mean “evil.” It doesn’t even mean sinful. Regarding physical conditions, it means “irregular;” as a general term it means something not fit to be used to worship God. God gave the metaphor of cleanness and uncleanness to show His people how to live set apart from the pagan nations around them.

Jesus had already taught that what is on the inside of a person—their heart and devotion to God—are far more important than any clean/unclean status. Regarding food, He taught that “unclean” food doesn’t defile people because it enters the stomach and is expelled. What makes people defiled is when something unclean resides in their heart, like evil thoughts that lead to sin (Mark 7:14–23). It’s not the literal, physical touch of certain foods that’s a problem, it’s when someone knows God has told them not to eat it and they do so, anyway (Matthew 15:10–11).

In Mark’s account of Jesus’ teaching, he added the parenthetical note, “Thus he declared all foods clean” (Mark 7:19). That note comes from hindsight: at this point, Peter is just learning what Jesus meant. The purpose of the vision is not primarily about food, it’s about associating with Gentiles.

Verse 13. And there came a voice to him: “Rise, Peter; kill and eat.”

God is explaining to Peter that the message of Jesus is open to all people, including Gentiles, but He’s doing it in a very creative way. He has presented Peter with all different types of animals. Some, including reptiles and birds of prey (Acts 11:6), are forbidden by the Mosaic law to be consumed as food (Deuteronomy 14:7–21). At this time, almost all the Jesus-followers are Jews or part-Jews such as Samaritans, and they understand their faith as a natural extension of Judaism—Jesus is the Jewish Messiah, after all. While modern culture sees a distinct separation between Jews and Christians, to Peter there is no such divide. Without a major change in thinking, he’s not going to willingly break the Mosaic law.

Food is an appropriate metaphor for the situation because of the importance of sharing meals in the culture. To host someone in a meal was to accept them and accept responsibility for their well-being. For a Jew to eat with a Gentile would have been considered a horrible breach of custom. It would be showing public approval to their lifestyle. When Jesus ate with tax collectors and “sinners,” the Pharisees were horrified, even though the sinners were Jews (Mark 2:15–17).

Unbeknownst to Peter, three men are coming to see him. They have been sent by a Roman centurion named Cornelius who wants to know more about the Jewish God he has been faithfully serving (Acts 10:1–8). Peter will have to enter the home of a Gentile and share a meal. God is showing Peter the food is okay to eat and the host is acceptable to host.

Verse 14. But Peter said, “By no means, Lord; for I have never eaten anything that is common or unclean.”

God has presented Peter with a vision of a sheet filled with different types of animals. Some are clean and some are unclean. In the Old Testament, this distinction does not imply that some foods are evil, or sinful, only that they’re restricted. Clean animals include sheep, goat, ox, deer, antelope, gazelle, and finfish. Unclean animals include rabbit, camel, pig, shellfish, carrion, carnivorous birds, and most winged insects (Deuteronomy 14:3–20). The sheet includes birds of prey and reptiles, which are unclean (Acts 11:6). As a Jew, Peter would never think to eat unclean food.

The concept of “clean” and “unclean” is a little confusing. If something is “unclean,” it doesn’t necessarily mean it’s bad or sinful. In some cases, it means it’s not fit for the worship of God—like a sacrificial animal with a blemish or a person with a particular type of wound. In others, it means it’s not fit for God’s people the Jews—like some foods. The differentiation is to remind the Jews to separate themselves from the pagan nations around them; if they can do so with the foods they eat, they’ll remember to do so with the gods they worship. Ironically, Peter is staying with a man who is perennially unclean; as a tanner, Simon would regularly touch the carcasses of unclean animals (Acts 9:43).

God is teaching Peter about people. Gentiles are considered unclean because they do not follow the Mosaic law. To eat with them would be to tacitly approve their non-Jewish lifestyle. Jesus has already explained in Peter’s hearing that the purpose for unclean food laws has been fulfilled. It is not what goes into a person’s stomach that makes them defiled; it is their evil thoughts and deeds (Mark 7:14–23). The literal substance is not the issue, it’s the heart of the person who eats (Matthew 15:10–11).

Eventually, as more Gentiles become Christ-followers, the Jewish church leaders will understand that the ceremonial aspects of Mosaic law have been fulfilled—they most certainly have no bearing on Gentiles. They will request that, in order to show grace to their fellow church members who are Jewish, the Gentile Jesus-followers refrain from eating anything dedicated to an idol and anything that was killed without properly draining the blood (Acts 15:20). This spiritual growth and mutual submission should characterize every church.

Verse 15. And the voice came to him again a second time, “What God has made clean, do not call common.”

Peter is on a rooftop outside the town of Joppa on the coast of the Mediterranean Sea, east and a bit north of Jerusalem. As he prays, he has a vision of a sheet with different types of animals dropping from heaven. A voice tells him to kill and eat the animals, but some of the animals are unclean—prohibited by the Mosaic law—so he refuses (Acts 10:9–14).

“Common” is from the Greek root word koinos. Like the English term common, it literally means “ordinary,” but it’s often used to describe something unrefined, vulgar, or low-class. In that sense, to the Jews, it means ceremonially unclean: not fit for the worship of God. It is something that is not holy. If someone touched or ate or did something “unclean,” they were prohibited from coming to the temple to worship. Some things, like moving a dead body, were inevitable. Some, like eating unclean foods, were avoidable and religiously attended to. That which is “unclean” is not necessarily evil, or sinful, in and of itself; it’s simply prohibited.

Peter has already witnessed Jesus putting unclean food into its proper perspective. The Pharisees had confronted Jesus because His disciples didn’t ceremonially wash their hands before they ate (Matthew 15:1–11). The Pharisees did so in case they had accidentally touched something that had been touched by someone who was unclean—they didn’t want that uncleanness to get inside of them. This attitude assumed that it was the literal physical substance, itself, which carried uncleanness, regardless of a person’s intentions.

Jesus responded in frustration. He knew those religious leaders would rather follow manmade rules than do something as obvious and as God-ordained as properly take care of their elderly parents. Jesus pointed out that true uncleanness comes from the sin in a person’s heart, not from what physical thing they put in their bodies. He graphically pointed out that even clean food would eventually come out the other end! Mark, who likely got the information for his Gospel from Peter, explained that Jesus’ illustration was His declaration that there were no more unclean foods (Mark 7:1–23).

Mark followed a line of logic from unclean hands, to unclean hearts, to an understanding that the kosher dietary laws were fulfilled and no longer in force. Peter’s vision and application goes from unclean foods, to unclean dinner mates, to salvation to the Gentiles. The food the Jews eat is a part of the deeply cultural tradition of the meal. To share a meal with someone is to publicly declare your allegiance with them. This is why the Pharisees were so offended when Jesus ate with tax collectors and sinners (Mark 2:13–17). The vision and Peter’s impending company (Acts 10:17–23) teach Peter that what had been “unclean”—prohibited food, prohibited company, prohibited friends—has now been made clean through Jesus’ sacrifice.

This is an extremely difficult lesson for Peter. He does go to the Gentiles (Acts 10:23–33), he does share Jesus’ story with them (Acts 10:34–48), and he does defend his actions to the other Jewish Jesus-followers in leadership in Jerusalem (Acts 11:1–18). But years later, visiting the church in Syrian Antioch, he forgets. He gets influenced by the legalistic Jewish Jesus-followers and withdraws from Gentile company. Paul sets him straight, but it shows how incredibly hard it was for the Jews to accept that Jesus is for everyone (Galatians 2:11–14).

Verse 16. This happened three times, and the thing was taken up at once to heaven.

Peter is in Joppa, near modern-day Tel Aviv, praying on the rooftop of a tanner named Simon. While he waits for lunch, he has a vision of a sheet filled with different animals being lowered from heaven. A voice tells him to kill the animals and eat them, but some are prohibited by the Mosaic law (Leviticus 11). Peter refuses, and the voice tells him that God has lifted the dietary restrictions and made what was unclean clean (Acts 10:9–15).

Throughout the years, people have tried to figure out why God prohibited the animals He did. Many of the animals He banned are carnivores or eat carrion, but not examples like camels or rabbits. Certainly, God had reasons for those specific animals at that time, but in a way, they are just as arbitrary as the fruit from the Tree of the Knowledge of Good and Evil.

That seemingly arbitrary line is a major part of the purpose of such laws. The point isn’t the literal physical food, it’s whether God’s people trust Him enough to do what He asks. This is why Jesus explained that trying to avoid a hidden particle of unclean food was unnecessary—especially while hypocritically avoiding more obvious commands from God (Matthew 15:1–11). The kosher laws were designed to show the neighboring nations that the Israelites were different. The worship of Yahweh was largely hidden from Gentile eyes, but eating was more obvious. If someone tried to sell a Jew pork, the Jew could refuse, explaining his God forbade it.

This prohibition grew into a general rule against eating with anyone who wasn’t Jewish, including Gentiles who worshiped the Jewish God but were not circumcised and proselytes, such as Cornelius (Acts 10:1–8). Eating together is still a significant even in Middle Eastern culture; for a devout Jew to eat with someone who was unclean was to become unclean.

Whether or not the number three has specific importance in God’s point of view, it is significant for Peter. While Jesus was on trial before the Sanhedrin, Peter denied knowing Him three times (Mark 14:66–72). After Jesus had risen from the dead, Jesus asked Peter three times if he loved Him, and told Peter to take care of Jesus’ followers (John 21:15–17). It’s possible Peter sees the animals or hears the voice three times because that will make him recognize it is a message from Jesus. It certainly seems to link the newly-clean animals with Peter’s responsibility to proclaim Jesus’ message and care for His followers with what is about to happen: three messengers coming to bring Peter to a Roman centurion to share the gospel.

Verse 17. Now while Peter was inwardly perplexed as to what the vision that he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon ‘s house, stood at the gate

Peter is on the roof of Simon the tanner’s house in the coastal town of Joppa. He’s just had an odd vision: three times, a sheet filled with animals lowered from heaven and a voice told him to eat. The animals included some that were not allowed to be used as food by the Mosaic law (Acts 11:6). Peter refused, insisting he will never eat non-kosher food (Acts 10:9–16).

Cornelius is a Roman centurion stationed in Caesarea Maritima, about thirty-five miles north of Joppa. He is a Gentile, but a devout follower of the Jewish God. An angel came to him and told him to send for Peter and hear what he had to say. Cornelius sent two servants and one of his soldiers who is also a God-follower (Acts 10:1–8). These messengers have just arrived.

That Peter set aside time to pray shows he wanted to be available to God’s guidance. He didn’t compartmentalize, though. He didn’t stop thinking about God’s leading once the prayer was over. He remained open. He’ll have to remain so.

Despite Peter’s strict adherence to food laws, he has already shown Jesus’ influence in Joppa. He is there because Jesus-followers found him in nearby Lydda and begged him to come raise a woman named Tabitha from the dead. He went willingly into the room where her dead body lay, creating a real risk for his cleanness (Acts 9:36–42). And, he’s living with a tanner, who deals with dead carcasses every day, possibly some of unclean animals (Acts 9:43). The vision has challenged him to reject the food laws he’s held since he was born. Now, he has three men asking him to come to the home of a Gentile and a foreign occupier. It’s a lot to take in, all in one week.

Verse 18. and called out to ask whether Simon who was called Peter was lodging there.

Simon Peter is at the home of Simon the Tanner in Joppa, near modern-day Tel Aviv. He is in Joppa because the friends of a woman named Tabitha asked him to come and raise Tabitha from the death. She is well, again, and Peter is finishing up praying on Simon the Tanner’s roof (Acts 9:36–43; 10:9–16).

A couple of days before, an angel visited a Roman centurion named Cornelius. Cornelius, despite being the defender of the Roman king of Judea and Samaria, worships the Jewish God and is well known for his charity toward the poor. The angel told him that his kindness has been noticed in heaven and that Simon Peter will have a message for him. In response, Cornelius has sent two servants and one of his soldiers to find Peter (Acts 10:1–8).

It’s a bit awkward that Peter is staying with a tanner. Tanners work with carcasses; if the animal is unclean to eat, the tanner will be unclean (Leviticus 11:4–8). In addition, tanneries stink. But Jesus told the disciples not to move from house to house when they entered a town. He also told them to eat what was offered (Luke 10:1–8). Jesus was already preparing the apostles to concentrate on the message of the gospel, and not strict adherence to the Jewish law He fulfilled (Matthew 5:17–18).

Verse 19. And while Peter was pondering the vision, the Spirit said to him, “Behold, three men are looking for you.

Immediately before Jesus ascended to heaven, He told the disciples, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). They received the Holy Spirit about ten days later, on the day of Pentecost (Acts 2:1–4). Immediately after and for some time, Peter and the others shared the gospel in Jerusalem, establishing the new church (Acts 2:5—6:15). After Stephen was murdered (Acts 7:54–60), the Sanhedrin started persecuting the Jesus-followers in earnest (Acts 8:1–3) driving them out of Jerusalem. The Jesus-followers spread into Judea and Samaria, taking the gospel with them (Acts 8:4–40).

Philip has already shared Jesus’ message with an Ethiopian official (Acts 8:26–40). Historically, Ethiopia has one of the oldest and longest-standing churches. But now Jesus’ last commission, to take the news of salvation through His death and resurrection to “the end of the earth,” is coming. Peter had a vision about how God is removing the kosher food laws (Acts 10:9–16). While he is still trying to figure out the deeper meaning of the vision, the Holy Spirit directs his attention to three visitors—at least one of whom is a Gentile and, therefore, himself unclean. If God can revoke dietary restrictions, He can certainly welcome Gentiles into His kingdom.

Verse 20. Rise and go down and accompany them without hesitation, for I have sent them.”

Peter is on the roof of the home of Simon the tanner in the coastal town of Joppa near modern-day Tel Aviv. He has just had a very strange vision: a sheet dropped from heaven with different types of animals, some of which were against the Mosaic law to eat. But a voice told him to eat. He refused. The vision happened twice more before the sheet disappeared into the sky (Acts 10:9–16).

Now, the Holy Spirit tells Peter to go downstairs and greet the three men who have just arrived at the gate. They are two servants and a soldier who work for a centurion named Cornelius who is stationed in Caesarea Maritima, the capital of Herod Agrippa I. Just as God sent the unclean food, He sends “unclean” people. “Without hesitation” in the ESV is also translated “making no distinction,” perhaps similar to the “without objection” of Acts 10:29; the Greek could be translated “with no arguing,” as if the Holy Spirit knows Peter will be reluctant to meet with Gentiles. Peter will learn that what he sees as a sharp distinction between Jew and Gentile is blurred—eventually dissolved—in God’s kingdom.

This is not the first time the Holy Spirit has directed a Jesus-follower to a person or group of people. He sent Philip to speak with the Ethiopian official (Acts 8:26). He told Ananias to find Saul, the persecutor of the church (Acts 9:10–11). And after Saul adopts the Greek version of his name, Paul, He will send him to Macedonia (Acts 16:9). In all these cases, God is moving in a direction His followers don’t expect. So it is here, as Peter will share Jesus’ message with a household of Gentiles.

Verse 21. And Peter went down to the men and said, “I am the one you are looking for. What is the reason for your coming?”

The Holy Spirit has told Peter about men at the gate of the house where he is staying. Peter is to “accompany them without hesitation” because the Holy Spirit sent them (Acts 10:20). “Without hesitation” may not just be a time-based command. The Greek phrasing of this can also imply that Peter is not to resist this command. He is to follow them without arguing, no matter who they are. Peter doesn’t know who they are, or why they are there, though the Roman soldier is probably in uniform. He doesn’t know the men will ask him to go to Caesarea to a centurion who seeks a relationship with the Jewish God. He just knows what the Holy Spirit has told him, and so he obeys.

Peter’s admission, “I am the one you are looking for” is quite different from his response to others years before. While Jesus was being questioned and beaten by the Jewish leadership, Peter denied his identity and his association with Jesus (Mark 14:53–72). Now, he is going downstairs to meet with a Roman soldier who is probably wearing a similar uniform to the soldiers who beat and crucified Jesus then threw lots for Jesus’ clothes (John 19).

Direct speech from the Holy Spirit is rare these days, but we can hear from God daily. The Bible is His Word to us. It contains so much of what we need to know—yet too many times it seems easy for us to ignore it. Peter heard what God wanted of him because he had a specific role in the development of the church, and because he acted faithfully when God gave him instructions in the past. In a similar way, if we are faithful with what we know God wants, He will communicate with us more, in large part by helping us understand what His Word means. But if we cannot be faithful with the little God has already given us, it’s unlikely He’ll give us much more (Matthew 25:21).

Verse 22. And they said, “Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say.”

Peter is in Joppa, near modern-day Tel Aviv, at the home of Simon the Tanner. Three strangers have come to the gate, and the Holy Spirit tells Peter to greet them, as God has sent the men to him. When Peter asks, they explain why they are there.

Judaism is a mysterious enigma in the Roman Empire. Unlike other faiths, Jews have no physical representations of their God—no idols or statues. With nothing to see or touch, many Romans classify Jews as “atheists.” Others find their religion mysterious and exotic. Jewish charlatans take advantage of this. For example, Elymas, a Jewish false prophet, bills himself as a magician and captivates Sergius Paulus, the proconsul of Salamis on Cyprus. When Paul and Barnabas see him, Paul soundly condemns Elymas and Sergius Paulus believes in Jesus (Acts 13:4–12).

But there are two other types of Roman interest in Judaism. The most extreme leads Gentiles to fully renounce their original religion, accept circumcision for males, and follow the Mosaic law as strongly as any native-born Jew. Some of these proselytes were in the crowd on the day of Pentecost (Acts 2:7–11); Old Testament examples include Rahab and Ruth. Just a step down from proselytes are the “devout” or “God-fearing,” although those terms may sometimes be used for proselytes as well. “Devout” Gentiles worship the Jewish God but do not accept circumcision. Cornelius is such a man, as is the soldier he sent with his two servants to find Peter (Acts 10:1–8).

The Holy Spirit didn’t tell Cornelius what Peter will say, nor does He directly tell Peter what to say. When Cornelius repeats his story (Acts 10:30–33) and shows his humility to listen to and accept whatever Peter has to say, Peter seems to remember what Jesus said right before His ascension: they will be His witnesses to the ends of the earth. So that is what Peter does: give his witness of Jesus to these foreigners from far away.

Verse 23. So he invited them in to be his guests. The next day he rose and went away with them, and some of the brothers from Joppa accompanied him.

Verse divisions were not part of the original Scriptures, and some traditional choices are awkward. For the sake of clarity, it would have been better if this verse was split—there are two distinct moments in question. Peter has had a vision wherein God repeals the Mosaic law regarding clean and unclean food. Right before Peter had this vision, he had been waiting for a meal from the household of his guest, Simon the Tanner (Acts 10:9–16). Right after the vision, three strangers come to the gate asking for Peter. At least one of them is a Gentile, since he is a soldier of the Italian cohort (Acts 10:1, 7, 17).

The timing is not coincidental. God told Peter that foods were no longer unclean, and now three “unclean” men arrive, at meal time. Peter understands God to say He is repealing any custom against eating with Gentiles, as well. Although Peter accepts this now, he and other Jewish Jesus-followers will have problems, later. Jews will find it incredibly difficult to eat with their Gentile brothers and sisters if the Gentiles don’t follow kosher law. James, the half-brother of Jesus and the leader of the Jerusalem church, will convene a meeting with the church leadership, and they will decide that for the sake of peace, Gentiles should “abstain from what has been sacrificed to idols, and from blood, and from what has been strangled” (Acts 15:29). Paul will later ignore the rule against eating food sacrificed to idols—possibly because in cities outside of Jewish territory, it is difficult to find meat that hasn’t been so tainted. But he admonishes Gentile believers to abstain if it bothers others (1 Corinthians 8).

Still, it is difficult to change such a deep cultural tradition. Paul will make his headquarters in the Gentile city of Syrian Antioch, and when Peter visits him there, they will all eat together with no problem. But when more-legalistic Jewish Jesus-followers come from Jerusalem, Peter and Barnabas will withdraw from eating with the Gentiles. Paul will call them out publicly for their hypocrisy (Galatians 2:11–14).

It’s interesting that some of the Jewish Jesus-followers from Joppa go with Paul and Cornelius’ messengers. Some of their motivation is, no doubt, curiosity. But it’s also interesting that throughout Peter’s travel in Lydda and Joppa, there is no mention that Peter has a companion from Jerusalem (Acts 9:32–43). In his previous work, the apostle John was almost always with him. When Philip shared Jesus’ story in Samaria, Peter and John went to affirm the Samaritans understood. They laid their hands on the people, and the people received the Holy Spirit (Acts 8:4–17).

In Lydda and Joppa, Peter is visiting with Jews who are already confirmed Jesus-followers; they may have received the Holy Spirit in Jerusalem before Saul started his persecution (Acts 8:1–3) or they may have learned from Philip when he traveled from Azotus to Caesarea (Acts 8:40). But now, Peter is called to Caesarea, to a Gentile, and he will need witnesses for what is about to happen. When Peter returns to Jerusalem, the legalistic Jesus-followers will question his choice to eat with “uncircumcised men.” Although they seem to accept Peter’s lone testimony, he also brings the six men from Joppa (Acts 11:1–18).

Verse 24. And on the following day they entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.

Cornelius is a centurion of the Italian Cohort stationed in Caesarea Maritima, the headquarters of Herod Agrippa I, king over Judea and Samaria. Cornelius worships the God of the Jews and is known throughout the city for his charity and his constant prayer. While he is praying one day, an angel tells him to send for Peter and that Peter will have a message for him. Cornelius sends two servants and another soldier who find Peter in Joppa, thirty-five miles south. The Holy Spirit has told Peter the men are looking for him and that he is to go with them (Acts 10:1–23).

It’s possible this scenario reminded Peter of another event, at nighttime, in the garden of Gethsemane. At that time, servants and soldiers of the Sanhedrin had taken Jesus, who seemed to know what was about to happen, and delivered Him to be crucified (John 18:1–11). This may also remind Peter of what Jesus told him after the resurrection. He said that one day, men would take Peter where he did not want to go, that he will “stretch out your hands,” meaning, Peter will be crucified (John 21:18). Church tradition says Peter was crucified and chose to be positioned upside-down so he would not die in the same manner as his Savior.

It’s unclear what Peter is thinking right now. He hasn’t done anything to attract the attention of the Romans, and the Sanhedrin has been quiet since Saul switched sides and is now a Jesus-follower (Acts 9:17–19). Likely, Peter is thinking about the strange vision he had the day before, of the voice of God telling him all foods were made clean. Peter will soon realize God wasn’t merely talking about shrimp and rabbit, but about people.

Caesarea Maritima, one of several cities named after a Caesar, is on the coast of Samaria and is one of the few natural harbors in Jewish territory. After Philip followed the Holy Spirit’s instruction to go to Judea and talk with the Ethiopian official, he found himself in Azotus, on the coast of Judea, and worked his way north to Caesarea, sharing Jesus’ story as he traveled (Acts 8:40). Years later, Paul will visit him and his daughters there on his way to Jerusalem (Acts 21:8–9).

Context Summary
Acts 10:24–33 describes the onset of the last step of Jesus’ command for the disciples: to share His story in Jerusalem, Judea, and Samaria, and to the ends of the earth (Acts 1:8). Upon an angel’s prompting, a Roman centurion named Cornelius has sent for Peter. Meanwhile, the Holy Spirit has been teaching Peter that Gentiles are no longer unclean (Acts 10:1–23). Peter will go to Cornelius and bear witness of Jesus. Everyone in earshot will believe Peter and receive the Holy Spirit (Acts 10:34–48). The way will be open for Paul’s ministry in Syria, modern-day Asia Minor, Macedonia, Greece, and Italy.

Verse 25. When Peter entered, Cornelius met him and fell down at his feet and worshiped him.

Peter has arrived at the home of Cornelius, an Italian centurion who faithfully worships the Jewish God. An angel has told Cornelius that Peter has something to tell him. Peter doesn’t know what, yet, but he has obediently come to see what the Gentile commander needs. Peter certainly didn’t expect a Roman military leader to suddenly fall at his feet in worship.

It is a difficult thing to be a Christian church leader. The culture often doesn’t like what you stand for, church members sometimes don’t like how you stand for it, and your family can get caught in the middle. It’s not uncommon to watch pastors chase admiration and approval instead of guiding their people into truth. Approval is not only a rest from the constant struggle, it builds up a leader’s confidence—and ego. Jesus promised the disciples the world would hate and persecute them (John 15:18–25). Many of us would understand had Peter wanted to bask in this moment.

But he doesn’t. He knows that worship is for God, alone, and he’s not God. Later, Barnabas and Paul will barely avoid people from Lystra sacrificing to them as embodiments of Zeus and Hermes. They will tear their clothes and beg the people to stop (Acts 14:8–18). Decades later, the apostle John will mistakenly fall at the feet of an angel. The angel will respond, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” (Revelation 19:10).

It’s important to remember that only God—not our pastors, our elders, TV personalities, authors, politicians, or even ourselves—deserves our worship.

Verse 26. But Peter lifted him up, saying, “Stand up; I too am a man.”

Peter is in Caesarea Maritima on the coast of Samaria at the home of Cornelius, a Roman centurion. An angel had visited Cornelius, who is a devout follower of the Jewish God, and told him to bring Peter and hear what the apostle has to say. Cornelius reverently and enthusiastically does so (Acts 10:1–8). That an angel should regard Peter with respect leaves such an impression on Cornelius that when Peter arrives, the centurion falls at Peter’s feet in worship (Acts 10:25).

Peter immediately corrects Cornelius. Paul and Barnabas will face the same issue in Lystra when, impressed with their ability to heal, the people try to sacrifice to them as incarnations of Hermes and Zeus (Acts 14:12–13). When John receives his vision of the end times, he will mistakenly begin to worship an angel who will correct John and describe himself as “a fellow servant with you” (Revelation 19:10).

Not everyone is so circumspect, however. Caesarea Maritima is the headquarters of Herod Agrippa I who governs over Judea and Samaria. Cornelius is under his command. Luke doesn’t designate the years the events in the book of Acts take place, but we know that in AD 41, Herod Agrippa I becomes king over the region and he is king “about that time” (Acts 12:1). He is reasonable to the Jews and well-liked by them. During a festival, he comes to greet the people wearing garments made with silver. The silver reflects the sunlight, causing him to glow. The audience responds, “Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth Own thee as superior to moral nature” (Josephus Antiquities 19.8.2 343–361). Where in a calmer moment, Agrippa may have denied their worship, at this one he accepts it. He is “immediately” stricken, and according to Josephus, endures five days of severe abdominal pains before dying (Acts 12:20–23).

Peter has met God the Son. God the Son is a friend of his. Peter knows, on a very visceral level, that he’s not God the Son.

Verse 27. And as he talked with him, he went in and found many persons gathered.

Peter was in Joppa, near modern-day Tel Aviv, where he had been called in to raise Tabitha from the dead (Acts 9:36–43). While staying at the home of Simon, a tanner, he had a vision of a sheet filled with different animals. God’s voice told him to kill and eat, but he refused since some of the animals were prohibited by the Mosaic law. As the vision faded, the Holy Spirit told him to go downstairs where three men had come for him (Acts 10:9–20).

The men had been sent by Cornelius, a centurion stationed in Caesarea. The next day, Peter and his escorts arrive at Cornelius’ house. It’s unclear what Peter expected to find, but probably not a house packed with Cornelius’ family, household staff, some of his soldiers, and a whole lot of friends (Acts 10:24). Peter certainly didn’t expect the Roman commander to kneel before him and worship him (Acts 10:25–26).

When Peter sees the crowd, he begins to understand the vision better. That he had invited the three messengers to stay at Simon’s house and eat with them was significant, as Jews did not eat with Gentiles. Still, it was Simon’s house, and the food would have been kosher. But now, Peter is in the home of a Gentile. Peter understands the vision wasn’t primarily speaking of food, although Jesus had already obliquely declared all foods clean (Mark 7:19). Peter tells Cornelius, “But God has shown me that I should not call any person common or unclean” (Acts 10:28).

Does this mean Christians should indiscriminately socialize with anyone? Jesus certainly broke tradition by eating with tax collectors and “sinners” (Mark 2:15–17). But when He sent out the seventy-two, He told them to leave any place that rejected their message (Luke 10:10–12). It is good to go where the message of salvation through Jesus is needed, but if people refuse to listen, we need discernment as to how long to stay in their company (1 Corinthians 15:33). Striving to reach others does not require completely ignoring sin (1 Corinthians 5:9–13).

Verse 28. And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean.

Peter’s statement is harsh, but it is a matter of Jewish survival. Shortly after entering the Promised Land, right after Joshua died, the Israelites started worshiping the gods of the people God meant for them to displace (Judges 2:1–5). This idolatry continued until the nation split into the northern kingdom of Israel and the southern kingdom of Judah—and then it got worse. About 680 years after the Israelites entered the Promised Land, Israel was all but demolished by the Assyrians. About 120 years later, Judah was taken into exile in Babylon. Fortunately, Judah returned, largely intact as a people.

After a few fits and starts, the Jews resolved to serve God alone. God had told them to be a people set apart, noted for their obedience to Him through the Mosaic law. In their zeal, the Jews added to the Law and fought off their foreign oppressors whenever possible. When they couldn’t, they made it clear they would not associate with unclean Gentiles. This is why Jesus’ accusers remained outside Pilate’s house—so they wouldn’t get unclean and be ineligible for the Feast of Unleavened Bread (John 18:28), and why the Pharisees scolded the disciples for not washing their hands after leaving the marketplace—who knows where that food had been! (Mark 7:1–5)

It is true that God wanted His people to be apart from the pagan nations and their idol worship, but only for a time, and only so far as it involved those sins. God promised Abraham that all the world would be blessed by his descendants (Genesis 12:2–3), and this can’t happen without interaction. Peter begins to understand this now, and he will defend his actions before the church leaders in Jerusalem (Acts 11:1–18). But he will lose sight of it later when the church leaders have opportunity to witness Peter’s actions (Galatians 2:11–14).

Verse 29. So when I was sent for, I came without objection. I ask then why you sent for me.”

Two days prior, Peter had been praying on a rooftop in Joppa. God sent a vision explaining that the food restrictions in the Mosaic law have been lifted. Peter knew this, in some ways (Mark 7:19), but hadn’t yet had an opportunity to test his convictions. Despite God’s insistence, he was still reluctant. Even so, when three men, at least one of them a Gentile, arrived at the house, he invited them in and left for Caesarea Maritima the next day, as the Holy Spirit commanded him (Acts 10:9–23).

Again vaguely, Peter understands that the vision was only ostensibly about food. “Without objection” mirrors the Spirit’s command to leave “without hesitation” in Acts 10:20. Peter didn’t hesitate time-wise and he didn’t object or otherwise show any reluctance. The Holy Spirit hasn’t told him what is going on; for all he knows, this centurion is going to crucify him, as Jesus prophesied (John 21:18). So he asks why Cornelius has called him.

Cornelius explains that he, too, heard from the Lord. An angel told him to call on Peter to hear what Peter had to say (Acts 10:1–8). What Peter has to say is that the Lord Jesus was crucified, buried, and rose again, and anyone who declares allegiance to Him will be forgiven of their sins. To Peter’s shock, while he is still speaking, the household of Gentiles believe and receive the Holy Spirit. Peter doesn’t even have to lay hands on them (Acts 10:34–48). Two men receive cryptic orders from God without explanation. Both follow the instructions immediately. Suddenly the gospel is open to the Gentiles en masse and the scene is primed for the arrival of the apostle Paul and his ministry to the Roman world.

Verse 30. And Cornelius said, “Four days ago, about this hour, I was praying in my house at the ninth hour, and behold, a man stood before me in bright clothing

Peter is in Caesarea Maritima in the home of the Roman centurion Cornelius. Despite being a Gentile, Cornelius is known as a faithful worshiper of the Jewish God and generous to those in need. When Peter was in Joppa, thirty-five miles south, the Holy Spirit told him to meet with Cornelius, but he doesn’t know why. He was surprised when he arrived to find Cornelius bowing at his feet and a houseful of people waiting for him. By Jewish tradition, Peter shouldn’t even be in the home of a Gentile so he’s very curious as to why the Holy Spirit led him here (Acts 10:25–29).

Cornelius is explaining what happened that caused him to request Peter’s presence. Acts 10:31–33 is a quick summary of Acts 10:3–8. The ninth hour is 3 p.m.—a traditional time for Jews to pray (Acts 3:1). Acts 10:2 says that Cornelius “prayed continually to God.” This doesn’t mean that every single thought was a prayer, but that he was in constant awareness of God and prayed and listened throughout the day (cf. 1 Thessalonians 5:17). The “man in bright clothing” was an angel who told him to send messengers to Peter and bring him up to Caesarea (Acts 10:3–6).

Verse 31. and said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God.

Cornelius, a Roman centurion stationed in Caesarea Maritima, is explaining to Peter why he asked the apostle to visit him. He is recounting how a few days before, an angel appeared to him.

In Acts 10:4, the angel says, “Your prayers and your alms have ascended as a memorial before God.” The memorial offering is the part of a larger offering that is burned when the rest is given to the priests (Leviticus 2:2–3). Eating together is very important in the culture—Jewish and Gentile. To eat with someone is to publicly identify with them, which is why the Pharisees were shocked to see Jesus eating with tax collectors and “sinners” (Mark 2:13–17).

When the priests burned a “memorial offering,” they in effect shared a meal with God. God counts Cornelius’ prayers and alms, meaning charitable giving, as the memorial portion of an offering. Peter may remember that Jesus spoke of this. He said that if anyone gives a drink to the thirsty or houses the foreigner or visits the sick, it is if they did so to God. Peter must be surprised to realize God considered Cornelius’ giving the equivalent to eating a meal together.

The day after Cornelius’ visit with the angel, Peter had been on a rooftop, receiving his own vision. In it, God told Peter that the restrictions on food were lifted. Peter is beginning to understand that if any food is fit to eat, then any person must be fit to eat with—even a Gentile. Soon, he will see that God accepts any person into His fellowship through Jesus Christ (Acts 10:44).

Verse 32. Send therefore to Joppa and ask for Simon who is called Peter. He is lodging in the house of Simon, a tanner, by the sea.’

Cornelius, a centurion stationed in Caesarea Maritima, the Roman capital of Judea and Samaria, is explaining why he asked Peter to come visit him. Peter had been in Joppa, near modern-day Tel Aviv, staying at the home of a Jesus-follower named Simon who was a tanner.

Cornelius is a Gentile, most likely Italian, but a faithful follower of the Jewish God. He is well known in the city for his fervent prayer and his generous giving to the needy. He has just explained to Peter that, a few days before, an angel told him God accepted his alms as a “memorial” (Acts 10:4, 31). This means that not only does God credit Cornelius’ giving to Himself, God considers Cornelius worthy of having a meal with Him. The Gentile, who is “devout” but not a full convert to Judaism, is clean in God’s eyes (Acts 10:1–4).

This is a bit ironic because Simon, Peter’s host, is a tanner. Any animal he tans or butchers that is not permissible to eat according to the Mosaic law makes him unclean until evening (Leviticus 11:4–8). Peter was comfortable enough to stay with a Jewish Jesus-follower who was regularly unclean from his work, but the only reason he is at the home of a Gentile is because the Holy Spirit told him to go.

The instruction came after an odd vision in which God repealed the kosher food laws (Acts 10:9–16). Peter is just beginning to understand the vision wasn’t entirely—or even primarily—about food. Yes, God is saying that all food is clean, but He’s also saying all people can be, too.

Verse 33. So I sent for you at once, and you have been kind enough to come. Now therefore we are all here in the presence of God to hear all that you have been commanded by the Lord.”

Peter is in Caesarea Maritima at the home of a Roman centurion named Cornelius. Cornelius is explaining how a few days before an angel appeared to him and told him to send for Peter, who was thirty-five miles south in Joppa. Peter came—largely because the Holy Spirit told him to. When he arrived, Cornelius fell at his feet in worship. Peter told him to get up and explain why he was there (Acts 10:1–29).

When Peter came deeper into the house, he realized it was filled with people. Cornelius had called his relatives and friends, undoubtedly including some of the soldiers (Acts 10:7, 24). It’s unclear if everyone there is a devout follower of the Jewish God, but they’re about to become Jesus-followers (Acts 10:44).

This is the first recorded gathering of Gentiles listening to the testimony of Jesus. Jesus had told Peter and the other disciples that they would be His witnesses to Jerusalem, Judea, and Samaria, and to the ends of the earth (Acts 1:8). This was always God’s plan, ever since He took Abraham out of Ur (Genesis 12:1–3). Such an open invitation to share the gospel doesn’t often happen, especially with such a receptive audience. Likely, this moment informs Peter’s words later: “But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15).

Verse 34. So Peter opened his mouth and said: “Truly I understand that God shows no partiality,

Peter is in Caesarea Maritima, the Roman capital of Samaria and Judea, in the home of a Roman centurion, Cornelius. Peter is facing a crowd of Cornelius’ soldiers, family, friends, and household members, as well as six Jesus-followers from Joppa (Acts 11:12). Two day before, he’d had a strange vision wherein God repealed the kosher food laws (Acts 10:9–16). Moments before, Cornelius related the story that an angel told Cornelius—a Gentile—to listen to what Peter had to say (Acts 10:30–33).

Peter had seen Jesus care for a Syrophoenician woman (Mark 7:24–30), speak kindly with a Samaritan woman (John 4:1–45), and even praise a trusting centurion (Matthew 8:5–13). Peter had even watched the Holy Spirit fall on a town full of Samaritans (Acts 8:14–17). But the Syrophoenician woman and the centurion were secondary tasks in Jesus’ overall public ministry to Jews, and Samaritans are part Jewish.

Now, Peter begins to understand. All those events in Jesus’ ministry when He focused on the marginalized, the “unclean,” and the foreigners weren’t additions to or distractions from the mission—they are the mission. Jesus came for Jews and Samaritans and Gentiles.

When a passage says the speaker “opened his mouth” (Matthew 5:2), it means they said something important. The next sentence Peter says is the start of the international church.

Context Summary
Acts 10:34–43 describes the first group of Gentiles receiving salvation. A Roman centurion in the Roman capital of Caesarea Maritima has filled his house with friends and family to hear from Peter, one of the leaders of a new Jewish sect. As a God-fearing Gentile in Samaria, the centurion knows about the prophets and the events around Jesus’ ministry and crucifixion. He apparently needs to know about the resurrection and Jesus’ role in God’s plan of forgiveness. Before Peter is even finished speaking, the Holy Spirit falls on the group, and the era of Gentile Jesus-followers begins.

Verse 35. but in every nation anyone who fears him and does what is right is acceptable to him.

Peter is in Caesarea Maritima, in a house filled with Gentiles who are anxiously listening to hear how they can worship the one true God. Many of them already follow the Jewish God. They know a bit about Jesus, including His ministry and crucifixion (Acts 10:38–39). Peter is telling them about the resurrection and the fact God has given Jesus the authority to judge the rebellious and save the faithful.

Before Jesus ascended to heaven, He told the disciples they would be His witnesses in Jerusalem, Judea, and Samaria, and to the ends of the earth (Acts 1:8). They spent the first several years focused on Jerusalem. When persecution drove the Jerusalem believers out, they took Jesus’ message out to Samaria and Judea. Peter, himself, validated the salvation of Samaritans (Acts 8:14–17). Very likely Philip started the church in Caesarea (Acts 8:26–40). Peter now affirms that anyone who has faith can be saved (see also Ephesians 2:8–9). This verse will be fulfilled more fully in the end times; even Israel’s sometimes-enemies will be God’s people (Isaiah 19:24–25).

The statement Peter makes here in verse 35 combined with the fact the Holy Spirit came to the crowd before Peter was done with his gospel message (Acts 10:44) make some think the devout will be saved even if they haven’t heard the gospel. That’s wrong. Cornelius’ friends already have a rudimentary understanding of Jesus’ work; they are primed to hear and accept more, and Peter does explain that Jesus lives (Acts 10:40), is judge (Acts 10:42), and gives forgiveness of sins to those who believe in Him (Acts 10:43). The Holy Spirit coming on them shows they understand and accept Peter’s words (Acts 11:14) and that further explanation or affirmation is not necessary for salvation. Cornelius’ acts (Acts 10:2, 4) didn’t save him. They were signs of his already strong faith in God (James 2:14–26). He just needed faith in Jesus.

Verse 36. As for the word that he sent to Israel, preaching good news of peace through Jesus Christ (he is Lord of all),

Peter is making a point that we don’t often think about. “God shows no partiality” (Acts 10:34), but accepts anyone who fears Him from any nation (Acts 10:35) for the purpose of peace through Jesus. We cannot experience true peace if we judge others on artificial, worldly standards. Peter, a Jewish leader of the church, cannot have God’s peace if he doesn’t accept that God wants Gentiles, too. We cannot really experience the peace Jesus died for if we don’t accept that God also loves people of different ethnicities, skin colors, nationalities, political leanings, denominations, and genders. We know this on some level, but we also forget, like Peter will do (Galatians 2:11–14) and need to be reminded. Outside the non-negotiable essentials of the faith, our brothers and sisters in Christ don’t have to live, look, or even believe exactly as we do.

The peace that Jesus’ sacrifice offers is founded on our relationship with God. We have peace with God when our sins are forgiven and God sees Christ’s righteousness in us. Jesus died “while we were enemies” of God (Romans 5:10). Our reconciliation with God reconciles us to other believers—a fact we should strive to live out. It also gives us the mission to join in God’s work of reconciling the world to Him by sharing Jesus’ story (2 Corinthians 5:18–21).

Hundreds of years before Peter preached the gospel to a room full of Gentiles, Daniel prophesied about the “son of man,” saying, “And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:14). The “word” is both the gospel and the logos—Jesus, Himself (John 1:1).

Verse 37. you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed:

Peter is speaking to a household of Gentiles in Caesarea Maritima, the Roman capital of Samaria and Judea. The Gentiles follow the Jewish God, but although they have heard of Jesus, they don’t know the whole story.

John’s baptism of Jesus started His ministry. John was the son of Elizabeth, Mary’s kinswoman, and Zechariah, a priest (Luke 1:5–25). They lived in Judea, south of Samaria which is south of Galilee, and John stayed in Judea, at the Jordan River, during his ministry. There are several different sects of Judaism, including Pharisees, Sadducees, and Essenes. When a person chose to commit to a sect or a teacher, they were baptized as a public display of their allegiance. John preached that people should repent of their sins—admit they were sinning against God and resolve to change their ways. Despite the fact Jesus never sinned, He validated John’s message by having John baptize Him. At the baptism, the Holy Spirit descended on Jesus, in some way empowering Him for ministry (Matthew 3). John’s ministry was extremely popular. Years later, in Ephesus, Priscilla and Aquila meet Apollos, who spoke of Jesus accurately but only knew about John’s baptism (Acts 18:24–28). They shared more with him and Apollos became an apologist, evangelist, church leader, and friend of Paul’s. Similarly Paul completes the education of a dozen of John’s disciples, who place their faith in Jesus and receive the Holy Spirit (Acts 19:1–7).

Immediately after Jesus’ baptism, He was led by the Holy Spirit to be tempted by Satan (Matthew 4:1–11). He returned to Nazareth until He heard that Herod Antipas had arrested John (Mark 1:14). Then He began His public ministry in Galilee.

Verse 38. how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him.

God’s anointing of Jesus is clear. Matthew records Jesus’ baptism: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice form heaven said, ‘This is my beloved Son, with whom I am well pleased’” (Matthew 3:16–17). Somewhere around the age of thirty to thirty-three, the time when Jewish men were considered mature enough to teach, God publicly ordained Jesus’ ministry. He fulfilled the prophecy of Isaiah 61:1–3, accepting God’s anointing to bring us good news.

How and why God the Father anointed Jesus with power is more confusing. Jesus is God the Son who “took on” the flesh of humanity so that He is fully God and fully man. He had to do this to be a suitable sacrifice for our sins. Philippians 2:7 says Jesus “emptied himself.” The theological term for this is kenosis. The big question is, what did Jesus empty Himself of? Certainly not His deity, holiness, or righteousness. He did set aside His privileges as God—His right to be worshiped and to rule creation. We know He took on human limitations, like hunger, fatigue, thirst, and pain. What’s less clear is His perfect knowledge and power. He did not know when He would return (Matthew 24:36). He claimed His power was from the Holy Spirit (Mark 3:28–30). What, exactly, that means is unclear.

Peter might have given some examples of the “good and healing” Jesus did, but either he cut his narration to Luke short or Luke only covered the basics. Throughout His ministry, Jesus blessed the vulnerable and held the powerful responsible (John 2:1–11, 13–16; Mark 10:13–16), He healed the demonically oppressed (Mark 1:23–26; 5:1–13; Matthew: 17:14–18), and brought the dead to life (Mark 5:39–43; John 11:38–44). Most importantly, not only was God with Him, He is God with us (Isaiah 7:14; Matthew 1:23).

Verse 39. And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree,

Peter is in Caesarea Maritima at the home of the Roman centurion Cornelius. Cornelius has invited friends and family—many of whom worship the Jewish God—to hear what Peter has to say. Peter quickly overcomes his shock at being invited to the home of a Gentile and tells them about Jesus.

It’s unclear who the “we” are. Peter had been in Lydda and Joppa, west of Jerusalem. When he received Cornelius’ invitation in Joppa, he brought “six brothers” (Acts 11:12) from Joppa (Acts 10:23). We don’t know who they are or where they learned about Jesus. They may have heard Jesus speak. They may have been in Jerusalem at some point when Peter and the other apostles preached. Or they may be recent converts thanks to Philip (Acts 8:40). Peter’s fellow witnesses may be the other apostles who aren’t there but were commissioned by Jesus to tell His story shortly before the ascension (Acts 1:8).

Traditional verse divisions create an awkward separation here, as verse 40 completes Jesus’ death with the resurrection. A “tree” is any vertical piece of wood—in this case the cross, but in the Old Testament sometimes an Asherah pole. To be crucified was the greatest dishonor in Roman culture, but to hang from a “tree” was a curse according to the Jews (Deuteronomy 21:22–23). It’s unclear what the “country of the Jews” means; it could mean Judea or Judea and Galilee.

Verse 40. but God raised him on the third day and made him to appear,

Peter is speaking to a houseful of Gentiles in Caesarea Maritima about Jesus. They know vaguely who He is, and they follow the Jewish God, but they don’t know the specifics. Because they are not Jews, like Stephen’s audience (Acts 7), Peter does not go into detail about how Jesus fulfills the Old Testament prophecies, although he does mention it (Acts 10:43). Instead, he starts with John’s baptism—the public admission of sin and choice to repent and follow God more faithfully. It’s not stated if Peter’s host, a Roman centurion named Cornelius, knew John, but he does know of him and seems to follow his teaching (Acts 10:1–2, 37).

When Pilate was governor of Judea, he seemed to spend much of his time in Jerusalem. He was removed from his position and Herod Agrippa I was given the title of king of Samaria and Judea. He kept his capital in Caesarea, on the coast of the Mediterranean. As a soldier, Cornelius would have heard the rumors surrounding Jesus’ death. The story of what happened after is more nebulous.

In Matthew 27:62–66, the chief priests and Pharisees approach Pilate, requesting security measures for Jesus’ tomb so the disciples can’t steal His body and claim He rose from the dead. When the angels arrive, the guards prove ineffective (Matthew 28:4). The guards report back to the priests that Jesus is gone; the priests pay them off, telling them to say they fell asleep and the disciples stole the body (Matthew 28:11–15).

Tradition says these guards were Roman soldiers. Cornelius certainly would have heard something about the account. For one, news spreads quickly and widely in the military. For another, if a Roman soldier fell asleep during guard duty, he was vulnerable to execution. But it’s not clear what Cornelius heard about the events after Jesus’ crucifixion—probably rumors and half-truths that Peter is now clearing up.

Verse 41. not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead.

Peter is explaining to a house filled with Gentile God-followers why they may not have heard the details of Jesus’ resurrection. His host is a Roman centurion in Caesarea Maritima and certainly would have heard rumors that this Jewish teacher had either risen from the dead or His disciples stole His body and claimed He had. Peter explains that after His resurrection Jesus didn’t show Himself to everyone. Specifically, Jesus appeared and ate with the disciples (Luke 24:30, 41–43; John 21:13). Jesus didn’t try to prove His resurrection to all His detractors; He sent the disciples as witnesses (Acts 1:8). This is a similar strategy to His silencing of the demons who identified Him as the Son of God (Mark 1:24–25; 3:11–12). His witnesses would be followers who were trained to give the correct context, not enemies who could twist the truth, although hundreds did see Jesus after the resurrection (1 Corinthians 15:3–7).

“Witness” is from the Greek root word martys. It means a legal or historical spectator who can swear to what he has seen, a role Jesus bestowed to the apostles right before His ascension into heaven (Acts 1:8). Peter says, “we are witnesses” (Acts 10:39). He is with six unidentified men from Joppa (Acts 10:23; 11:12), but apparently at least some of them saw Jesus after the resurrection. In Roman law, as in the Mosaic law, two witnesses are required to validate any testimony.

But martys is also the origin of the English word martyr. It is someone who embodies the example of Jesus by being willing to die for what they believe about Him. The apostles fulfilled Jesus’ commission; all but John are recorded to have been martyred for their faith.

Verse 42. And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead.

Cornelius, a Roman centurion, is a devout man, meaning a Gentile who faithfully worships the Jewish God but has not fully converted to Judaism. He is generous and prays continually (Acts 10:1–2). Several days before, an angel appeared to him and said, “Your prayers and your alms have ascended as a memorial before God” (Acts 10:4). Outward behavior and faith in God are not required to “earn” an invitation—however, Cornelius’ actions have demonstrated that his is the kind of heart open to hearing the gospel of Jesus Christ.

Peter is explaining to Cornelius that Jesus of Nazareth is the judge who found Cornelius worthy. God came in the chosen human form of Jesus (John 5:22–27), and Jesus knows our hearts (John 2:23–25). Years later, Paul will say something similar to the philosophers in Athens: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:30–31).

Many of the Athenian philosophers will reject Paul’s words because they don’t believe the dead rise again. Peter is telling Cornelius and his guests that he and, apparently, some of the men he brought from Joppa witnessed Jesus alive after the crucifixion. Jesus then commissioned Peter and the other apostles to share this witness to whomever would listen—”in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). They are currently in Samaria, but considering the Gentile audience, Peter is reaching the end of the earth.

Verse 43. To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”

Peter is in Caesarea Maritima, the Roman capital of Samaria and Judea, at the home of Cornelius, a Roman centurion who devoutly follows the Jewish God. An angel appeared to Cornelius and told him to send for Peter. As his messengers approached the house where Peter was staying, Jesus sent Peter a vision explaining that Gentiles were welcome to follow Him, as well. Peter went with the messengers and found a household of people ready to hear his testimony of Jesus (Acts 10:1–33).

The “prophets” are those mentioned in the Old Testament, including Moses (Deuteronomy 18:15), David (Psalm 22), Isaiah (53; 61:1–3), Hosea (Hosea 6:1–2), and Jonah. They, like the apostles (Acts 1:8), bear witness to Jesus’ identity as the Son of God and the Jewish Messiah. Jesus “name” doesn’t mean the syllables Peter uses to identify Him. It means His power, authority, sovereignty, and deity: His identity. Jesus saves because of who He is.

“Forgiveness” is from the Greek root word aphesis. This refers to when a victim voluntarily releases their right to personally punish their aggressor. The governing authorities will still hold the perpetrator legally and financially responsible for their crime, but the impetus comes from the law, not the victim. Jesus covered the legal ramifications of sin at the cross, and offers both personal and legal forgiveness for any who trust in His name.

Verse 44. While Peter was still saying these things, the Holy Spirit fell on all who heard the word.

Peter has just begun to tell a room filled with Gentiles about Jesus’ crucifixion, resurrection, and offer of reconciliation with God when the Holy Spirit indwells the listeners. Peter had received a vision two days before, effectively telling him that Jesus had come for the Gentiles, as well (Acts 10:9–16). And Jesus had told him and the other apostles they would be His witnesses to “the end of the earth” (Acts 1:8). But the natural progression, as Peter has seen it, is that he preaches extensively, people affirm their faith, he or another apostle lays hands on them and/or they’re baptized, and then the Holy Spirit comes down (Acts 2:37–41; 8:14–17).

This spontaneous falling, before he’s even gotten to the meat of his message (Acts 11:15), is unprecedented. It’s also a demonstration of how saving faith is truly expressed: by belief and trust, not by physical rituals or prayers.

It’s an important event, however, and important that Peter is there to witness it. In Matthew 16:18–19, Jesus says, “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys to the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (see also John 20:23). Roman Catholics believe Jesus is installing Peter as the first pope, but the “rock” is Peter’s confession that Jesus is the Christ (Matthew 16:16), not Peter himself. Still, it is interesting to note that Peter is present at a lot of firsts:

• The first time the Holy Spirit indwells Jesus-followers who had believed in Jesus even before His ascension (Acts 2:1–4).
• The first time the Holy Spirit indwells faithful Jews who come to believe in Jesus after His ascension (Acts 2:37–41).
• The first time the Holy Spirit indwells Samaritans who come to believe in Jesus (Acts 8:14–17).

Peter is not present, apparently, at the first time the Holy Spirit indwells people outside of Jerusalem (Acts 9:31) or the first time a single Gentile God-follower receives the Holy Spirit (Acts 8:26–40). But here he is witnessing another first: the conversion of a group of Gentiles, in fulfilment of Acts 1:8.

The Holy Spirit, Himself, presents the validation of His work among the Gentiles. He causes them to speak in tongues: other earthly languages. Peter will have them baptized and then stay several days to complete their initial training (Acts 10:46–48). When he returns to Jerusalem, he’ll have a bigger job: convincing the church leaders of what happened (Acts 11:1–18) and, later, that Gentiles do not need to be full converts to Judaism in order to be Christ-followers (Acts 15:7–9).

Context Summary
Acts 10:44–48 records the start of the international church. Peter is in Caesarea Maritima, sharing the story of Jesus with a houseful of Gentile God-followers. Before he is even finished presenting the gospel, the Holy Spirit falls on them. This is the only occasion in Acts where the Holy Spirit comes on people before they were baptized. This will rock the Jewish church to its core and prepare the way for Paul’s ministry (Acts 11).

Verse 45. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles.

Peter had just begun telling a roomful of God-fearing Gentiles about Jesus’ role as the judge of the world when the Holy Spirit falls on them (Acts 10:30–44). Two days earlier, in the town of Joppa by modern-day Tel Aviv, he had received a vision that softened him to the idea that Gentiles could follow Jesus (Acts 10:9–16). Six Jewish Jesus-followers from Joppa came with him when messengers arrived and requested he come to Caesarea Maritima to speak with a Roman centurion (Acts 10:17–23; 11:12). Now the centurion and his friends and family are Jesus-followers.

Peter is witnessing the Holy Spirit indwell the Gentiles. When he returns to Jerusalem, he will testify to what happened with the six to validate (Acts 11:1–18). Later, he will again confirm that these people are God-fearing Gentiles but not full proselytes—the men are not circumcised (Acts 15:7–9).

The “circumcised” mentioned here are the six men from Joppa; the term is used to refer to Jews. Later, Paul will talk of the “circumcision party” in a derogatory way to mean Jewish Jesus-followers who want to force Gentiles to follow the Mosaic law. Their interference will cause Paul and Barnabas to travel to Jerusalem to get clarification on the requirements for Gentiles (Acts 15:1–5). Men from “the circumcision party” will also temporarily convince Peter and Barnabas to stop eating with Gentile Jesus-followers, much to Paul’s frustration (Galatians 2:11–14). Paul will call these legalistic Jews “those who mutilate the flesh” (Philippians 3:2) and tell the Galatians that they should just go all the way and castrate themselves (Galatians 5:12).

That isn’t to say the medical/social practice of circumcision is bad. It just isn’t required to be a Christian. The wider argument over Christian circumcision hadn’t started at this time. Luke—the author of this book—is just distinguishing the new Gentile Jesus-followers, who aren’t circumcised, with the Jews, who are.

Verse 46. For they were hearing them speaking in tongues and extolling God. Then Peter declared,

Peter and six Jewish Jesus-followers from Joppa (Acts 11:12) are in Caesarea Maritima at the home of the Roman centurion Cornelius. Cornelius, who worships the Jewish God, invited Peter after receiving direction from an angel (Acts 10:1–7). Figuring Peter would have something important to say, Cornelius invited all his friends (Acts 10:24, 33).

Peter had barely started telling them about forgiveness through Jesus when the Holy Spirit fell on the Gentiles (Acts 10:34–44). The Jews from Joppa are stunned (Acts 10:45). Peter hasn’t even laid hands on the Gentiles or baptized them, but they are obviously indwelt by the Holy Spirit; they can tell because they’re speaking in tongues.

We need to be absolutely clear, here. First, “tongues” is not an unknown language between a Jesus-follower and God. It is a real language, spoken by real people, but unknown naturally to the speaker, as described in Acts 2:4.

Second, tongues is not a universal sign of faith in Christ. Even in the book of Acts there aren’t that many recorded cases of someone accepting Christ and immediately speaking in tongues. Since the message of Jesus’ offer of salvation has spread to other languages, tongues today are very rare. No one should doubt their salvation because they don’t speak in tongues. This is a specific situation in which the Holy Spirit needed to prove a point: Gentiles who are not circumcised or baptized, who have not had an apostle lay his hands on them, can receive the Holy Spirit. Salvation is by grace through faith and nothing we do (Ephesians 2:8–9).

Verse 47. “Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?”

Peter and six other Jewish Jesus-followers (Acts 11:12) have just watched the first recorded case of the Holy Spirit indwelling a group of Gentiles. The new converts were devout God-followers, but they are not circumcised, and Peter has not laid his hands on them. But they are empowered by the Holy Spirit to speak in languages they don’t know (Acts 10:44–46).

Peter was vaguely warned this would happen, but the other six had no idea that Gentiles could follow Jesus. Peter puts the situation into perspective. Whatever their preconceived notions, these Gentiles have received the Holy Spirit and there is no reason why they shouldn’t be welcomed into the young church. As Peter will say to the church in Jerusalem, “If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” (Acts 11:17).

Today, when someone comes to a saving faith in Jesus, the church they attend typically has them go through a class on baptism to make sure they understand the faith and what baptism represents. It is not a requirement for salvation—a point proven here—rather, it is a public sign that the person identifies with Jesus and His teaching. In the time of the New Testament, however, baptism was performed at the time the person chose to follow Jesus—often immediately after (Acts 2:41; 8:12, 36–38; 9:18; 10:47–48; 16:15, 33; 19:5). Considering the fact baptism is not a universal part of most modern cultures, as it was to the Jews, it’s probably good that most churches make sure the new convert knows what it means, but it’s also likely we sometimes wait longer than is necessary.

Verse 48. And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

A room of Gentiles has heard the bare minimum about Jesus when the Holy Spirit decisively comes upon them (Acts 10:34–44). Peter and six other Jewish Christ-followers (Acts 11:12) witness the Gentiles spontaneously speaking in languages they don’t know and “extolling God” (Acts 10:46). Peter challenges the six: if the Holy Spirit has accepted these people, the church must as well, in the form of baptism.

There is undue controversy today over whose name believers should be baptized in. Jesus said the Father, the Son, and the Holy Spirit (Matthew 28:19). This is at least the second time Peter has only mentioned Jesus’ name (see Acts 2:38). But the wording isn’t meant to be used as a magic formula. “The name of” doesn’t mean the syllables and sounds need to be just right or the baptism isn’t legitimate. In this case, some of the Gentiles are already God-followers (Acts 10:2). The Holy Spirit has already taken the initiative and baptized them with Himself. Peter now identifies them with the Jesus-worshiping church in Jerusalem started by the disciples of Jesus.

When the Holy Spirit fell on the Gentiles, Peter had barely begun to speak (Acts 11:15). The new converts ask him to stay in Caesarea Maritima, probably to finish his teaching. Undoubtedly, they will eventually meet Philip the Evangelist who is either there or on his way (Acts 8:40) and will make Caesarea his home (Acts 21:8). For now, the foremost of Jesus’ disciples stays to teach them what they need to know as new believers and validate that they are, indeed, followers of Jesus—an argument he will then take to the church in Jerusalem (Acts 11:1–18).

End of Chapter 10.

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