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ACTS CHAPTER TEN
OBSERVATION STAGE
The purpose
of the observation stage is to maintain focus
on the text at hand within the normative rules of language, context and
logic 
.which largely limits the observer to the
content offered by the books of Luke and Acts. Other passages must have a
relationship with the context at hand, such as a Scriptural quotation or
reference in the passage at hand. This will serve to avoid going on
unnecessary tangents elsewhere; and more importantly, it will provide the
framework for a proper and objective comparison with passages located
elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
The context in Acts chapter 7 of the stoning of Stephen by the Jewish rulers introduced a young ruler named Saul who had consented to Stephen's execution. And chapter 8 briefly has the subject of Saul as well. And then, from the beginning, chapter 9 focuses upon Saul - his Greek name being Paulos, rendered "Paul" in English - in his early ministry.
Whereupon, Acts chapter 10 portrays the conversion of Cornelius - a Gentile via the ministry of Peter. Author Luke emphasizes the following points relative to his account of Cornelius' conversion:
1) Although Jesus commissioned the apostles to make disciples of all nations, (Mt 28:19), the early church was resistant to the idea of Gentiles being either directly evangelized or accepted into the Christian fellowship apart from any connection with Judaism, (cf. Acts 10:14, 28; 11:2-3, 8). So those Jewish believers who were scattered by the persecution after Stephen's death at first preached the gospel only to Jews, (Acts 11:19).
2) It was God Himself Who enabled Gentiles to become part of the church, (Acts 10:3, 11-16, 19-20, 22b, 30-33, 44-46; 11:5-10, 13, 15-17).
3) It was not Paul, but Peter - one of the leaders of the Jerusalem apostles - who was the human instrument in opening the door of the church to Gentiles. Contrary to what some contend, Peter was never appointed by God to minister especially to the Gentiles, (Acts 10:23, 34-43, 47-48; 11:15-17). But the Apostle Paul was sent by God to minister to the Gentiles, (Acts 13:2, 3, 47-48; 22:17-21, Rom 11:13, Rom 15:16, Gal 1:15-24).
4) In the light of God's enabling and validation of it, the Jerusalem church subsequently began accepting Gentile conversions to Jesus the Messiah, apart from any allegiance to Judaism, (Acts 11:18).
****** EXCERPT FROM ACTS CHAPTER 9 ******
OR
SKIP TO THE BEGINNING OF CHAPTER 10
(Acts 9:31 NASB) "So the church throughout all Judea and Galilee and Samaria [were having] peace, being built up; and going on in the fear of the Lord and in the [encouragement] of the Holy Spirit, [was being increased in number]. (Acts 9:32 YLT) "And it came to pass that Peter passing throughout all [parts in the sense of throughout all Judea and Galilee and Samaria, (ref. Acts 9:31)], came down also unto the saints who were dwelling at Lydda, (Acts 9:33 YLT) and he found there a certain man, Aeneas by name - for eight years [lying] upon a couch- who was [paralyzed], (Acts 9:34 NKJV) And Peter said to him, 'Aeneas, Jesus ... Christ heals you. Arise and make your bed.' Then he arose immediately. (Acts 9:35 YLT) and all those dwelling at Lydda, and Saron saw him, and did turn to the Lord. (Acts 9:36 YLT) And in Joppa there was a certain female disciple, by name Tabitha, (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity [ = alms for the poor]" which she continually did; (Acts 9:37 NKJV) But it happened in those days that she became sick and died. When they had washed her, they laid her in an upper room. (Acts 9:38 NKJV) And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them. (Acts 9:39 YLT) And Peter having risen, went with them, whom having come, they brought into the upper chamber, and all the widows stood by him weeping, and [showing] coats and garments, as many as Dorcas was making while she was with them. (Acts 9:40 YLT) And Peter having put them all forth [outside], having bowed the knees, did pray, and having turned unto the body said, 'Tabitha, arise;' and she opened her eyes, and having seen Peter, she sat up, (Acts 9:41 YLT) and having given her his hand, he lifted her up, and having called the saints and the widows, he presented her alive. (Acts 9:42 NKJV) And it became known throughout all Joppa, and many believed on the Lord. (Acts 9:43 YLT) and it came to pass, that he remained many days in Joppa, with a certain one, Simon a tanner." =
And it came to pass that Peter, (last mentioned in Acts in 8:25), was passing throughout all parts of Judea, Galilee and Samaria evidently on an itinerant mission to visit the various congregations which had sprung up as the result of the scattering of believers throughout the region after the death of Stephen; and to build the believers up in the Faith. Like Jesus, Peter went about doing good, strengthening and edifying the believers, and bringing blessing and healing wherever he went. In Acts 9:32, Peter was in the western part of Palestine in Judea, similar to his route which he took when he earlier was preaching in Samaria (cf. Acts 8:25). At the time of Acts 9:32, author Luke provided an account of when Peter in his itinerant route came to the believers in Lydda. Lydda was an important commercial center the size of a city, (Josephus: Antiq. XX, 130, vi.2), about 23 miles northwest of Jerusalem, and 10 miles southeast of Joppa. It was rebuilt after the Jews returned from Babylon, then taken over by the governor of Samaria. In 145 B.C., it was made part of Judea.
........................................................................ (Acts 9:32).
Peter found in
Lydda a certain man named Aeneas - a Greek name popularized because it was
the name of a Trojan hero. Aeneas had for eight years been lying upon a
couch paralyzed. Since this account came before the benchmark account of
the conversion of a Gentile named Cornelius in Acts chapter 10
pointing to an increased emphasis in the church of evangelizing the
Gentiles; and since Luke stated that it was Peter's purpose to come to
visit with "the saints who were dwelling at Lydda," (ref Acts
9:32), then it can be concluded that Aeneas was most likely a believer - a
Hellenist Jewish believer with a Greek name.
.................................................................. (Acts 9:33).
Whereupon Peter said to him, 'Aeneas, Jesus ... Christ heals you. Arise and make your bed.' The WH and NU readings of "Jesus Christ" have the best documentary support, (P74, 01Sinaiticus, 03B-org, 04C, 044PS, 33, Lach, Treg, Word, Tisc, We/Ho, Weis, UBS, Didymus).
The phrase rendered "arise and make your bed," is in the present tense, imperative mood - a command - indicating in this context that in that present moment Peter declared that Aeneas was healed by the LORD Jesus Christ, whereupon Aeneas was commanded to arise and make his bed. The last phrase rendered "make your bed," might also refer to preparing a meal, but this phrase in this context has in view the former rendering "make your bed." So Aeneas arose immediately indicating that he was healed, and evidently made his bed in the sense of rolling up his bedroll. Author Luke reports in a hyperbolic not a literal sense, that all those dwelling in Lydda, and all the people of Sharon saw Aeneas - that he was healed by Jesus Christ, implying that he had become well known and they all in the sense of many turn to the LORD, indicating a great spreading of the gospel throughout the area of Sharon. This spreading of the gospel was evidently largely through a healthy and enthusiastically evangelistic Aeneas, who walked all over the region preaching Christ. The phrase "turned to the LORD" refers to salvation in the sense of expressing a moment of faith alone in the LORD alone unto eternal life, (Acts 2:38). Sharon was a fertile plain along the coast of Palestine, about 10 miles wide and 50 miles long. It was the largest of the maritime plains of northern Palestine, stretching from Joppa to Mount Carmel and with Caesarea on the coast at its geographic center. Lydda was on the southeastern edge of that plain. Many in this coastal region were Gentiles.
......................................................................................... (Acts 9:34-35).
The text in Acts chapter 9 turns to Joppa, (modern Jaffa - a suburb northeast of Tel Aviv). Also called Yapo, (Joshua 19:46), it was the ancient seaport for Jerusalem. It is situated on the coast 35 miles northwest of the capital city and ten miles beyond Lydda. It possesses the only natural harbor on the Mediterranean between Egypt and Ptolemais (the OT city of Acco). Through Joppa Solomon brought cedar beams from Lebanon to build the temple (2 Chr 2:16); from it Jonah sailed for Tarshish (Jonah 1:3). Its rival in NT times was Caesarea, 30 miles to the north, which Herod the Great, because the people of Joppa hated him, built into a magnificent new port city and provincial capital.
In Joppa there was a female disciple named Tabitha, (Aramaic for gazelle) = Dorcas, (Greek for gazelle) - evidently a Hellenistic Jew. She "was full of good works and [alms = for the poor]" - in the sense of being devoted chiefly to helping destitute widows, (ref. Acts 9:39). But she became sick and died. Her sickness is portrayed as not being caused for lack of faithfulness, and her death was sudden and unexpected. They washed her body and laid her in an upper room - indicating that she was evidently a woman of means; for most lived in a one-room house and would not have an upper room large enough for people to gather. Since her body was washed but not anointed for burial, and since her good deeds were told to Peter when he arrived, they apparently wanted him to restore her to life, (Acts 9:36-37).
The disciples in Joppa had heard that Peter was in nearby Lydda - about 12 miles away; so they sent two men to him imploring him not to delay in coming to them in Joppa, evidently expecting Peter to raise her from the dead. Although there is no previous record in the Book of Acts of the apostles raising the dead, Jesus had raised the dead, and had sent out the Twelve with the authority to raise the dead, (Mt 10:8). Furthermore, the news that Peter had brought Christ's healing to a paralyzed man evidently contributed to the disciples' confidence that Peter would come and raise Tabitha from the dead. So Peter came right away with them and went into the upper room. All the widows stood by him weeping, and showing coats and garments which Dorcas was making while she was with them. They were following the custom of weeping, but were not professional mourners. Their sorrow was genuine. They were weeping because they loved her and appreciated her for all she had done for them as evidenced by the coats and garments they were wearing and showing Peter which were made by Tabitha for them. The behavior of the mourning women indicated that they thought of her as permanently did, hence did not expect her to be raised from the dead by Peter.
............................................................................................. (Acts 9:38-39).
Peter put everyone outside in a manner which was insistent in order to enable Peter to be alone with God to pray. Whereupon, he bowed his knees and prayed. Having turned unto the body, he said, "Tabitha, arise," whereupon she opened her eyes, and having seen Peter, she sat up. And having given her his hand, he lifted her up, and having called the saints and the widows, he presented her alive to them. Note that up to this point, no one had been raised from the dead in the early church so far as the records of Acts declare. And it became known throughout all Joppa, and many believed on the Lord. This miracle, like previous ones, led many to believe in the LORD, (cf. Acts 2:43, 47; 4:4; 5:12, 14; 8:6; 9:33-35).
........................................................................................... (Acts 9:40-42).
Peter remained many days in Joppa with a particular disciple, Simon, a tanner. Note that Peter's stay for many days in Joppa indicates that the LORD was preparing him to minister more to the Gentiles. Furthermore, his stay with a tanner - a profession that was considered unclean by Jews, was an experience of Peter's that led to spiritual wisdom toward the Gentiles.
............................................................................................... (Acts 9:43)
****** END OF EXCERPT FROM ACTS CHAPTER 9 ******
(Acts 10:1 NASB) "Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, [a Roman military unit that numbered up to 600 men].
(Acts 10:2 NKJV) a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always;
(Acts 10:3 YLT) he [clearly] saw in a vision ..., [about] .... the ninth hour of the day [about 3 PM], [an angel] of God [having come to] him, and [having said] to him, 'Cornelius;'
(Acts 10:4 YLT) and he having looked [intently] on him, and [having become] afraid, said, 'What is it, Lord?' And [He - the angel of the LORD] said to him, '[Your] prayers and [your] kind acts [i.e., acts of mercy] came up for a memorial before God,
(Acts 10:5 YLT) and now send men to Joppa, and send for a certain one Simon, who is surnamed Peter,
(Acts 10:6 NASB) he is staying with a tanner named Simon, whose house is by the sea.
[Note the following phrase which appears at the end of verse 6 in the KJV and NKJV as supported by the TR: "He will tell you what you must do," which in turn is supported by (69, Old Latin MSS, KJV, NKJV. This phrase is omitted in WH and NU which omission is corroborated by P74 Sinaiticus A B C 1739 Maj. - the latter evidence being superior]
(Acts 10:7 NASB) When the [Angel Who] was speaking to him had left, he summoned two of his servants and a devout soldier [from] those who [were from his servants who most continually served him],
(Acts 10:8 YLT) and having [explained] to them all things, he sent them to Joppa.
(Acts 10:9 YLT) And on the [next day], as these are [journeying], and are drawing nigh to the city, Peter went up upon the house-top to pray, about the sixth hour [about noon],
(Acts 10:10 NKJV) Then he became very hungry and [was wishing] to eat; but while [those were making ready (the food)], he fell into a trance.
(Acts 10:11 YLT) and he [sees] the heaven [having been] opened, and descending unto him a certain vessel, as a great sheet, [having been] bound at the four corners, and [being] let down upon the earth,
(Acts 10:12 NASB) [in which] were ... all kinds of four-footed animals ... and crawling creatures of the earth and birds of the air [lit., heaven].
[Note that the manuscript evidence for the above posted reading of Acts 10:12 which is supported by WH, NU, P45, P74 Sinaiticus, A, B, C, cop, Lach, Treg, Alf, Tisc, Weis, Sod, Clement and Origen is superior to that for the variant reading which adds the phrase "and beasts." The phrase rendered "and beasts" is supported by TR, 020L, 025P, O44 Psi, 1241, and byz. The insertion of "and beasts" in the variant reading is the result of a scribal attempt at harmonization to Acts 11:6; and it does not serve the purpose of assuring accuracy since all accounts convey all of the creatures of the earth outside of man anyway]
(Acts 10:13 YLT) And there came a voice unto him: 'Having risen, Peter, slay and eat.'
(Acts 10:14 NKJV) But Peter said, 'Not so, Lord! For I have never eaten anything common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] [*and] unclean.'
[* Note that the word rendered "and" in lieu of "or" in verse 14 is supported by superior manuscript evidence with WH, NU, Sinaiticus, A, B, sa, Lach, Treg, Alf, Tisc.]
(Acts 10:15 NKJV) And a voice spoke to him again the second time, 'What God ... cleansed you must not [consider] common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways].'
(Acts 10:16 YLT) and this was done [three times], and [immediately] was the vessel received up to the heaven.
(Acts 10:17 YLT) And as Peter was perplexed in himself what the vision that he saw might be, then, [behold], the men who have been sent [by] Cornelius, having made inquiry for the house of Simon, stood at the gate,
(Acts 10:18 YLT) and having called [out], they were asking if Simon, who is surnamed Peter, [lodges] here?
(Acts 10:19 YLT) And [while] Peter [* was reflecting] about the vision, the Spirit said to him, '[Behold], [** three men] [are seeking you];
[* "reflecting" Sinaiticus, A, B, C, E, 020L, 025P, byz., Gries, Lach, Treg. Alf, Word, Tisc, WH, Weis, Sod, NU
** "three men" P74, Sinaiticus, A, C, E, 33, 1739, sa. bo. Sod. = best evidence, since according to Acts 10:7, Cornelius sent two servants and one soldier]
(Acts 10:20 NKJV) [But having risen], go down and go with them, doubting nothing; [because] I have sent them.
(Acts 10:21 NKJV) Then Peter went down to the men who had been sent to him from Cornelius, and said, "Yes, I am he whom you seek. For what reason have you come?"
[Note the phrase rendered "who have been sent from Cornelius unto him," is found in the following manuscripts, providing the best evidence to include this phrase: Sinaiticus, A, B, C, D, E, 020L, 25P, Gries, Lach, Treg, Alf, Word, Tisc, WH, Weis, Sod, and NU]
(Acts 10:22 NKJV) And they said, 'Cornelius [a] centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you.'
(Acts 10:23 NASB) So he invited them in and gave them lodging. And on the next day [having stood] he went away with them, and some of the brethren from Joppa accompanied him.
(Acts 10:24 NKJV) And the following day they entered Caesarea. Now Cornelius was waiting for them, [having called together] his relatives and close friends.
(Acts 10:25 NKJV) As Peter was [to enter] [into Cornelius' residence], Cornelius [having] met him and [having fallen] at his [Peter's] feet and worshiped him.
(Acts 10:26 NKJV) But Peter lifted him up, saying, 'Stand up; I myself am also a man.'
(Acts 10:27 YLT) and talking with him he went in, and [finds] many having come together.
(Acts 10:28 NKJV) Then he said to them, 'You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] or unclean.'
(Acts 10:29 NKJV) Therefore I came without objection [having been sent for]. I ask, then, for what reason have you sent for me?"
[Re: Acts 10:21-29, New Testament Text and Translation Commentary, Philip W. Comfort, Tyndale House, Carol Stream, Ill., 2008]:
["Most of the additions in the Western Text are superfluous embellishments. The most substantial enhancement (at the beginning of Acts 10:25) was created by the D-reviser to fill in a narrative gap because the text does not say how Cornelius could have known that Peter had come, yet he goes out and meets him on his arrival. Again, this is simply a matter of the reviser following the textual signals to make explicit what it implicit in the text."]
(Acts 10:30 NASB ) Cornelius said, 'Four days ago to this hour, I was praying in my house during the ninth hour [3 PM]; and behold, a man stood before me in shining garments,
(Acts 10:31 NASB) and he said, 'Cornelius, your prayer has been heard and your alms have been remembered before God.' "
[The manuscript evidence which supports the NASB version above, namely WH, NU, P74, Sinaiticus, A, B, C and 1739, is superior to other manuscript variants. The phrase "I was fasting and I was keeping the ninth hour of prayer," in lieu of "I was praying in my house during the ninth hour," appears in P50, A, D, Psi, Maj, it, syr, cop (KJV, NKJV, NJBmg, HCSBmg), evidently as a later scribal addition to add a greater sense of piety. And a further change from four days to three days to conform to the traditional time of fasting for three days appears in D (NJB)]
(Acts 10:32 YLT) send, therefore, to Joppa, and call for Simon, who is surnamed Peter; this one [lodges] in the house of Simon a tanner, by the sea *..."
[*Note the variant phrase at the end of the YLT, "who having come, shall speak to thee;" is not included above because this is an expanded reading which became part of the TR. It is the result of scribal gap-filling. Some scribe apparently surmised that it was important for Cornelius to be told by the angel that Peter would speak to him. But the angel did not say this, (see Acts 10:5-6), and the reader does not need this to be said in order to figure out the intent of the angel's message. The verse without the additional phrase is better supported in the WH and NU = P45, P74, Sinaiticus, A, B. Whereas the variant phrase is in C, D, E Psi, 1739, Maj, it, and syr]
(Acts 10:33 NASB) So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by *the Lord."
[*Best evidence for "the LORD": WH NU P45, P74, sinaiticus, A, B instead of "God."
Additional words at the end, "who, when he comes, will speak to you," is not in the best manuscripts. The words are the result of scribal gap-filling. It is not required because the meaning is already implied]
(Acts 10:34 NKJV) Then Peter opened his mouth and said: 'In truth I perceive that God shows no partiality.
(Acts 10:35 YLT) but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him;
(Acts 10:36 YLT) [This is] The word [the message] that He [God, v. 34] sent to the sons of Israel, proclaiming good news - peace through Jesus Christ ([He] is Lord of all),
(Acts 10:37 NKJV) [you yourselves have known] [the] word which was proclaimed throughout all Judea, and [having begun] from Galilee after the baptism which John preached:
(Acts 10:38 NASB) You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.
(Acts 10:39 YLT) and we [ourselves] are witnesses of all things that He did, both in the country of the Jews, and in Jerusalem - Whom they did [kill], having [hung him] upon a tree.
(Acts 10:40 NKJV) Him God raised *up on the third day, and showed Him openly [lit., "and gave Him to become manifest"],
[*"up" = best manuscript evidence: 01, 04C, Tisc, Weis, UBS]
(Acts 10:41 YLT) not to all the people, but to witnesses, to those having been chosen before by God - to us who did eat with ..., and did drink with Him, after His [having risen from] the dead;
(Acts 10:42 NKJV) And He commanded us to preach to the people, and to testify that it is He [Who is the One having been appointed] by God to be Judge of the living and the dead.
(Acts 10:43 NKJV) To Him all the prophets witness that, through His name, whoever believes [lit., each the believing one] in Him will receive remission of sins.
(Acts 10:44 YLT) While Peter is yet speaking these [words], the Holy Spirit fell upon all those hearing the word,
(Acts 10:45 NASB) All the circumcised believers [lit. believers from among the circumcision, i.e., Jewish believers in Christ] who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also.
(Acts 10:46 NASB) For they were hearing them speaking with tongues and exalting God. Then Peter answered,
(Acts 10:47 NKJV) 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?'
(Acts 10:48 NASB) And he ordered them to be baptized *in the name of Jesus Christ. Then they asked him to stay on for a few days."
[WH NU P74, Sinaiticus A, B, E, 33 1739, syr, cop. has "in the name of Jesus Christ." There is far less weighty evidence for "in the name of the LORD", "LORD Jesus" or "LORD Jesus Christ."]
(Acts 10:1 NASB) "Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, [a Roman military unit that numbered up to 600 men]. (Acts 10:2 NKJV) a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always; (Acts 10:3 YLT) he [clearly] saw in a vision ..., [about] .... the ninth hour of the day [about 3 PM], [an angel] of God [having come to] him, and [having said] to him, 'Cornelius;' (Acts 10:4 YLT) and he having looked [intently] on him, and [having become] afraid, said, 'What is it, Lord?' And [He - the angel of the LORD] said to him, '[Your] prayers and [your] kind acts [i.e., acts of mercy] came up for a memorial before God, (Acts 10:5 YLT) and now send men to Joppa, and send for a certain one Simon, who is surnamed Peter, (Acts 10:6 NASB) he is staying with a tanner named Simon, whose house is by the sea.
[Note the following phrase which appears at the end of verse 6 in the KJV and NKJV as supported by the TR: "He will tell you what you must do," which in turn is supported by (69, Old Latin MSS, KJV, NKJV. This phrase is omitted in WH and NU which omission is corroborated by P74 Sinaiticus A B C 1739 Maj. - the latter evidence being superior] (Acts 10:7 NASB) When the [Angel Who] was speaking to him had left, he summoned two of his servants and a devout soldier [from] those who [were from his servants who most continually served him], (Acts 10:8 YLT) and having [explained] to them all things, he sent them to Joppa] =
Now there was a man at Caesarea named Cornelius.
Caesarea is in the center of the coastal Plain of Sharon in northern Palestine, on the shores of the Mediterranean, some sixty-five miles northwest of Jerusalem, and about thirty miles north of Joppa. It was built by Herod the Great from 25 to 13 B.C., and named in honor of Augustus Caesar (Caius Octavianus, later called Augustus), the adopted heir of Julius Caesar. At the time of the first century, the harbor had been made into a magnificent seaport, the village the Roman capital of the province of Judea. Stationed there was a special band, or cohort, of soldiers known as the Italian cohort. Usually a cohort had 600 foot soldiers under a tribune, but there is evidence that this was an auziliary cohort of 1,000 men. One of them, Cornelius, was a centurion commanding 100 infantry.
A centurion was a noncommisioned officer who had worked his way up through the ranks to take command of a group of soldiers within a Roman legion. Centurions were the salt of the Roman legions. Polybius describes their character thus "Centurions are desired not to be bold and adventurous so much as good leaders, of steady and prudent mind, not prone to take the offensive or start fighting wantonly, but able when overwhelmed and hardpressed to stand fast and die at their post" (History 6.24).
Note that some contend that Luke was in error when he wrote of a Roman cohort and its captain in Caesarea during the time of the early church. But throughout Caesarea's history there was always the need for protection of Caesarea as Rome's bridgehead of authority on alien soil - particularly of its extremely vulnerable water supply, as well as of both the port and the city.
So Cornelius was a devout man who feared God and evidently saw to it that all of his household followed his lead. He gave alms generously to the people and always prayed to God. The Greek phrase in Acts 10:2 transliterated "esebEs kai phoboumenos ton theon," which is rendered "a devout man and one who feared God" in the NKJV, indicates that Cornelius was a man who was devout in his religious practices - evidently of practices of the Jewish religion; and he was God fearing in the sense of demonstrating a reverance for and worship of God, including in his following of the ways of the Jewish religion. But there was no stipulation that he or any of his family or household were converts to Judaism. Nevertheless, he most likely attended synagogue - he, his family and his household, and a number of his soldiers.
It is evident from Acts 10:36-43 that Cornelius had heard the message of the gospel. He had not only heard about Jesus, but he knew about His resurrection and the promise of the Holy Spirit; but he had not yet become a believer in Christ until the time of Acts 10:44-48:
(Acts 10:36 YLT) [This is] The word [the message] that He [God, v. 34] sent to the sons of Israel, proclaiming good news - peace through Jesus Christ ([He] is Lord of all),
(Acts 10:37 NKJV) [you yourselves] know [the] word which was proclaimed throughout all Judea, and [having begun] from Galilee after the baptism which John preached:
(Acts 10:38 NASB) You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.
(Acts 10:39 YLT) and we [ourselves] are witnesses of all things that He did, both in the country of the Jews, and in Jerusalem, - Whom they did [kill], having [hung him] upon a tree.
(Acts 10:40 NKJV) Him God raised up on the third day, and showed Him openly [lit., "and gave Him to become manifest"],
(Acts 10:41 YLT) not to all the people, but to witnesses, to those having been chosen before by God - to us who did eat with ..., and did drink with Him, after His [having risen from] the dead;
(Acts 10:42 NKJV) And He commanded us to preach to the people, and to testify that it is He [Who is the One having been appointed] by God to be Judge of the living and the dead.
(Acts 10:43 NKJV) To Him all the prophets witness that, through His name, whoever believes [lit., each the believing one] in Him will receive remission of sins.
(Acts 10:44 YLT) While Peter is yet speaking these [words], the Holy spirit fell upon all those hearing the word,
(Acts 10:45 NASB) All the circumcised believers [lit. believers from among the circumcision, i.e., Jewish believers in Christ] who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also.
(Acts 10:46 NASB) For they were hearing them speaking with tongues and exalting God. Then Peter answered,
(Acts 10:47 NKJV) 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?'
(Acts 10:48 NASB) And he ordered them to be baptized *in the name of Jesus Christ. Then they asked him to stay on for a few days."
[Note far less weighty evidence for "in the name of the LORD", "LORD Jesus" or "LORD Jesus Christ."]
............................................................ (Acts 10:1-2).
One day, about the ninth hour, (about 3 PM - in broad daylight) - evidently a time of prayer for Cornelius, (cf. Acts 10:30) - corresponding to the regular time of the evening sacrifice and prayer in the temple at Jerusalem - Cornelius clearly saw - in full daylight - and heard from a vision of the Angel of the LORD speaking to him - as if in an answer to his prayers, saying, "Cornelius."
When Cornelius heard the vision speak to him, he became afraid, but nevertheless answered, "What is it, LORD?" in the sense of acknowledging that the vision was of God, considering that he was a devout man who feared God and prayed always to Him.
(Acts 10:30 NASB ) "Cornelius said, 'Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments,
(Acts 10:31 NASB) and he said, 'Cornelius, your prayer has been heard and your alms have been remembered before God.' "
Whereupon, the Angel of the LORD said to him, "Your prayers and your kind acts of mercy came up for a memorial before God [in the sense as of a memorial offering to God as was performed in Old Testament times] now send men to Joppa, and send for a certain one Simon, who is surnamed Peter, he is staying with a tanner named Simon, whose house is by the sea." Note that no indication was given as to why Peter was to be summoned.
The phrase, "He will tell you what you must do," appears at the end of verse 6 in the KJV and NKJV. Although it is supported by the TR, 69, and Old Latin MSS; it is omitted in WH and NU which omission is corroborated by P74, Sinaiticus, A, B, C, 1739, Maj. Evidence for the phrase's omission is superior, especially since the addition is superfluous because the information is already implied without the phrase. Author Luke's emphasis was on the LORD's preparation of Cornelius to respond to God.
.......................................................... (Acts 10:3-6).
When the Angel of the LORD, Who was speaking to him had left, (in the sense that the vision had ended), Cornelius summoned two of his servants who most continually served him, and a soldier who was devout. The three men were evidently of the faith and faithfulness of Cornelius. He explained "all things," to them relative to bringing Peter back to him, and sent them to Joppa. Cornelius took the time to explain all things to the three men he selected, treating them as trusted friends who were part of a mission commanded by the LORD they worshipped, and not just as servants under his command. The men that Cornelius chose were men whom he evidently trusted to carry out what was a mission assigned to him by the LORD, Whom he worshipped.
........................................................ (Acts 10:7-8).
(Acts 10:9 YLT) "And on the [next day], as these are [journeying], and are drawing nigh to the city, Peter went up upon the house-top to pray, about the sixth hour [about noon], (Acts 10:10 NKJV) Then he became very hungry and [was wishing] to eat; but while [those were making ready (the food)], he fell into a trance. (Acts 10:11 YLT) and he [sees] the heaven [having been] opened, and descending unto him a certain vessel, as a great sheet, [having been] bound at the four corners, and [being] let down upon the earth, (Acts 10:12 NASB) [in which] were ... all. kinds of four-footed animals ... and crawling creatures of the earth and birds of the air [lit., heaven]. (Acts 10:13 YLT) And there came a voice unto him: 'Having risen, Peter, slay and eat.' (Acts 10:14 NKJV) But Peter said, 'Not so, Lord! For I have never eaten anything common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] [*and] unclean.' (Acts 10:15 NKJV) And a voice spoke to him again the second time, 'What God ... cleansed you must not [consider] common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways];' (Acts 10:16 YLT) and this was done [three times], and [immediately] was the vessel received up to the heaven." =
On the next day, as the three men were journeying to Joppa and drawing near to the city, Peter went up to the house top to pray about the sixth hour (about noon). Although noon was not one of the stipulated times for prayer among the Jews, nevertheless, pious Jews often prayed at noon as well, (ref. Ps 55:17, Dan 6:10). And while the servants below were preparing food, Peter became hungry; whereupon, as he prayed, he fell into a trance, in the sense of experiencing a vision from God. For the Greek word transliterated "ekstasis," rendered "trance" in the NKJV refers to a state where consciousness is wholly or partially suspended and the person feels himself to be outside of himself; and in the NT and especially in this context, it is implied that this state was brought about by God within Peter in order that a message might be vividly revealed to him relative to the inclusion of Gentiles into the body of believers, the church without imposing upon them the religion of Judaism, (cf. Acts 11:5; 12:11; 22:17). And in that trance / vision, Peter "sees" [historic present tense] heaven open up, and a certain vessel descends toward him. It appears as a great sheet, bound at four corners - perhaps a reflection in his mind of the image of the awning he might be under on the roof of the building or the sail of a boat out on the sea nearby. For God often uses human situations to reveal His message. And in this "sheet" are all kinds of four-footed animals, and crawling creatures of the earth and birds of the air [lit., the heaven].
Note that the manuscript evidence for the above posted reading of Acts 10:12 which is supported by WH, NU, P45, P74 Sinaiticus, A, B, C, cop, Lach, Treg, Alf, Tisc, Weis, Sod, Clement and Origen is superior to that for the variant reading which adds the phrase "and beasts." The phrase rendered "and beasts" is supported by TR, 020L, 025P, O44 Psi, 1241, and byz. The insertion of "and beasts" in the variant reading is the result of a scribal attempt at harmonization to Acts 11:6; and it does not serve the purpose of assuring accuracy since all accounts convey all of the creatures of the earth outside of man anyway.
.......................................................... (Acts 10:9-12).
And a voice came to Peter saying, "Having risen, Peter, slay and eat." Recall that at this time, Peter was very hungry - which the LORD made use of in His revelation to Peter. Nevertheless, Peter said emphatically to the LORD, "Not so, LORD! For I have never eaten anything common [i.e., unholy because the foods were something that were common with, i.e., which could be associated with Gentiles with their ungodly / unholy ways] [*and] unclean" [in the sense of impure relative to the physical properties of the food].
* Note that the word rendered "and" in lieu of "or" in verse 14 is supported by superior manuscript evidence with WH, NU, Sinaiticus, A, B, sa, Lach, Treg, Alf, Tisc.
Despite the fact that Peter addressed the voice from the vision as "LORD," Peter emphatically refused to obey the LORD's command to eat what he was told to eat.
Peter's response reflected his repugnance for eating unclean food - Gentile food which was mixed in with "clean" food in the vision. He had evidently strictly observed the Jewish dietary restrictions, (ref. Lev 11); and was highly reluctant to change his mind on this despite what the LORD had commanded of him, and would repeatedly command of him:
And the LORD's voice spoke to him again saying, in a very emphatic manner, "What God cleansed you must not consider common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways]." This message was spoken to Peter three times for even greater emphasis - and three times Peter refused the LORD's command; whereupon the "vessel" was received up to the heaven. Leaving Peter to ponder his refusal and the meaning of the vision which the LORD had brought to him.
Although Peter
had evidently been careful to obey the dietary laws of Judaism all his
life and was not very willing to change his routine despite the commands
from the LORD, he had made some progress in the matter relative to
non-Jewish believers; for he had accepted the LORD's work in saving the
Samaritans which Phillip had begun, (ref. Acts 8:14-24
); but they were circumcised and kept the forms of the Law about as well
as many of the Jews did.
[Complete Biblical Library Commentary, Gilbrant and Gilbrant Pub., 1986. Wordsearch Corp., 2009, World Library Press, STANLEY M. HORTON, Th.D. Editor]:
"Many of the prohibitions of the Mosaic law were included by God so that there might be a distinction between and even a separation of the Jews from the heathen around them. As one reads Leviticus 11 and Deuteronomy 14, several if not most of the dietary restrictions seem to be included for just this reason; there seems to be nothing intrinsically harmful about consuming the various foods that were prohibited. In fact, Genesis 9:3 states that God gave Noah "every moving thing that liveth" for food, [albeit such foods may have been more benign in the days of Noah]. However, he commanded Noah not to eat meat with the blood still in it (verse 4). This vision was telling Peter that the distinction between Jew and Gentile was abolished at the Cross."
Note that the prohibitions of the Mosaic Law were not faithfully followed by Israel. Hence the Jews did not separate themselves unto God, but as history indicates, they distanced themselves from God in favor of following many of the ungodly acts of the Gentiles instead.
Peter was soon to learn that the range of the vision's message extended much more widely, touching directly on Jewish-Gentile relations as he had known them and on those relations in ways he could never have anticipated. Three times this interchange took place, with the message being three times indelibly impressed on Peter's subconscious.
Relative to the word rendered "immediately" in the phrase "and immediately was the vessel received up to the heaven," in verse 16: the inclusion of this word is supported by WH, NU, P74, Sinaiticus, A, B, C, E, bo. Lach, Treg, Alf, Word, Tisc, Weis, Sod. Although "euthus" rendered "immediately," is not used by Luke elsewhere, it has the best manuscript testimony. Another variant, rendered "again" at the end of the phrase "received up to the heaven [again]" has little manuscript support. It was evidently added to Acts 10:16 in the KJV, NKJV, NIB from D Psi, 1739, Maj and syr in an attempt conform to Acts 11:10.
............................................................... (Acts 10:13-16).
(Acts 10:17 YLT) "And as Peter was perplexed in himself what the vision that he saw might be, then, [behold], the men who have been sent [by] Cornelius, having made inquiry for the house of Simon, stood at the gate, (Acts 10:18 YLT) and having called [out], they were asking if Simon, who is surnamed Peter, [lodges] here? (Acts 10:19 YLT) And [while] Peter [* was reflecting] about the vision, the Spirit said to him, '[Behold], [** three men] [are seeking you];
[* "reflecting" Sinaiticus, A, B, C, E, 020L, 025P, byz., Gries, Lach, Treg. Alf, Word, Tisc, WH, Weis, Sod, NU
** "three men" P74, Sinaiticus, A, C, E, 33, 1739, sa. bo. Sod. = best evidence, since according to Acts 10:7, Cornelius sent two servants and one soldier]
(Acts 10:20 NKJV) [But having risen], go down and go with them, doubting nothing; [because] I have sent them. (Acts 10:21 NKJV) Then Peter went down to the men who had been sent to him from Cornelius, and said, "Yes, I am he whom you seek. For what reason have you come?"
[Note the phrase rendered "who have been sent from Cornelius unto him," is found in the following manuscripts, providing the best evidence to include this phrase: Sinaiticus, A, B, C, D, E, 020L, 25P, Gries, Lach, Treg, Alf, Word, Tisc, WH, Weis, Sod, and NU]
(Acts 10:22 NKJV) And they said, 'Cornelius [a] centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you.' (Acts 10:23 NASB) So he invited them in and gave them lodging. And on the next day [having stood] he went away with them, and some of the brethren from Joppa accompanied him." =
Peter pondered and was perplexed by what the vision might mean, which implied that he had not yet understood that the vision of "unclean" foods was symbolic of the acceptance of and fellowship with Gentiles into the church without requiring them to become Jewish converts and follow the Mosaic Law. This would be clearly expressed by Peter at the beginning of Peter's sermon at Cornelius' household:
(Acts 10:25 NKJV) "As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him.
(Acts 10:26 NKJV) But Peter lifted him up, saying, 'Stand up; I myself am also a man.'
(Acts 10:27 NKJV) And as he talked with him, he went in and found many who had come together.
(Acts 10:28 NKJV) Then he said to them, 'You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] or unclean.' "
Now right at the time that Peter pondered the LORD's vision, the men who had been sent by Cornelius, having made inquiry as to the location of the house of Simon the tanner, stood at the gate of the house. Note the tanner's house was the house of a craftsman - one which had immediate access from the street through a "pulOn" rendered "gate" in the YLT.
The men called out asking if Simon, who is surnamed Peter, lodged there. But Peter evidently was still so deep in thought on the roof relative to the meaning of the vision, that even their shouting and calling out his name failed to get his attention. But the men were persistent; and while Peter was on the roof reflecting about the vision, the Holy Spirit said to him, "Behold, three men are seeking you." Note that manuscript evidence best supports "reflecting" and "three men," in verse 19.
............................................. (Acts 10:17-19).
The Spirit then told Peter to rise up and go down and go with them, doubting nothing because the LORD sent them to Peter - So Peter was not to hesitate, but to act immediately upon their reason for seeking him.
So Peter went down, evidently using an outside stairway common to two story houses in ancient times, to the men who had been sent to him from Cornelius and said, "Yes, I am he whom you seek." He then asked, "For what reason have you come?"
........................................................ (Acts 10:20-21).
Scripture indicates that Peter was not by training or by practice an overly meticulous Jew; and as a Christian his encounters with Gentiles were influencing him relative to whether or not practicing Judaism was essential to a Gentile's salvation. But he was not prepared to go so far as to minister directly to and have fellowship with Gentiles yet. A special revelation from God was necessary for that, and Luke now tells how God took the initiative in overcoming Peter's reluctance.
Cornelius' men responded to Peter's question, "For what reason have you come," with a statement as to the character of Cornelius as follows: "Cornelius [a] centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you." So Cornelius' representatives characterized Cornelius as not only a just / righteous man in a relative sense - as one whose personal qualities could be testified to by all the Jewish people - referring to Jews by the term "ethnos", i.e., nation, rather than "laos" rendered "people," - the former term usually used by non-Jews. Cornelius' reputation among the Jews indicates that he had spent a significant amount of time in Palestine in pursuit of those practices that followed the Jewish religion so as to earn that reputation. The statement that Cornelius was divinely instructed by a holy angel to summon Peter to his house, and to hear words from him indicates that the Messenger had demonstrated the glory of God to Cornelius while giving him the message - evidently He was the Angel of the LORD.
Since a vision
and communication from heaven is in view, and since both Cornelius and
Peter responded to the voice by addressing Him as LORD, and since author
Luke reported in verse 19 that the Holy Spirit spoke to Peter about the
three men from Cornelius who were seeking him, and since Cornelius' men
declared that Cornelius was divinely instructed by a holy angel -
evidently the Angel of the LORD ;
then we may conclude that the entire scenario was carried out by God.
So Peter invited Cornelius' men into the house and gave them lodging, having decided to depart for Caesarea the next day, (ref. Acts 10:23). Peter evidently acted with the tanner's permission, in the role of host more than as a lodger. And on the next day, he went away with Cornelius' men and with some of the brethren from Joppa accompanying him. According to Dt 19:15 this was twice the number of witness required by the Law. This was an action taken by Peter evidently to establish witnesses in order to keep everyone in the church informed of this important undertaking. For if Peter was called into question for entering a Gentile house, he would have witnesses he could depend upon to provide a godly defense which in fact did occur, (Acts 11:1-3). Note that in Acts 11:12 it is stipulated that six Joppa believers accompanied Peter to Caesarea. It is further implied that Peter shared a number of meals with his Gentile guests before leaving for Caesarea - a sign of Peter's becoming more aligned with God's purposes in the greater inclusion of Gentiles in His Church. Whereupon Peter began a nearly two-day trip back to Caesarea.
................................................................ (Acts 10:22-23).
(Acts 10:24 NKJV) "And the following day they entered Caesarea. Now Cornelius was waiting for them, [having called together] his relatives and close friends. (Acts 10:25 NKJV) As Peter was [to enter] [into Cornelius' residence], Cornelius [having] met him and [having fallen] at his [Peter's] feet and worshiped him. (Acts 10:26 NKJV) But Peter lifted him up, saying, 'Stand up; I myself am also a man.' (Acts 10:27 YLT) and talking with him he went in, and [finds] many having come together." =
On the following day, Peter, six believers from Joppa and the three who were sent by Cornelius entered Caesarea. Cornelius was waiting for them - evidently at his residence - with his relatives and close friends, whom he had called together to meet with Peter. Cornelius evidently had complete confidence that Peter would come. And when Peter was about to enter into Cornelius' residence, Cornelius evidently went out to met him, fell at Peter's feet and worshiped him - evidently believing that there was something supernatural about him. It was evident that Cornelius expected great things - great blessings from the One True God.
............................................................... (Acts 10:24-25).
But Peter lifted him up, saying, 'Stand up; I myself am also a man.' And talking with him [Cornelius] went into Cornelius' house and found many having come together to meet him.
There is a sense of surprise in Peter's discovery of many people gathered to meet with him.
......................................................................... (Acts 10:26-27).
(Acts 10:28 NKJV) "Then he said to them, 'You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] or unclean.' (Acts 10:29 NKJV) Therefore I came without objection [having been sent for]. I ask, then, for what reason have you sent for me?" =
Then Peter said to all of them - addressing the first point he himself had to consider: having fellowship with / sharing meals with Gentiles: 'You know how unlawful it is for a Jewish man to keep company with or go to one of another nation, [i.e., Gentiles]. But God has shown me that I should not call any man common [i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways] or unclean. Therefore I came without objection [having been sent for].'
At the beginning of his conversation with Cornelius and his friends, Peter was apologetic about his prior attitude about avoiding being around Gentiles, giving God the credit for changing his mind on the matter; whereupon he came to Cornelius without further objection to the LORD's command to speak before Gentiles in Cornelius' household.
Although Peter's opening statement to the Gentiles in Cornelius' home was quite direct on the issue of Jew and Gentile in fellowship with one another and sharing meals together; he did not find fault with the Law for commanding Jews to keep themselves separate from Gentiles, nor for teaching that Gentiles were to be considered unclean under the old economy - the dispensation of the Mosaic Law which directed the Jewish lifestyle. For the Law during the economy of the Mosaic Law being a way of life for Jews, stipulated these commands unto separation unto the LORD and unclean not only for health purposes but in order for the Jews to not be influenced to adopt the false religions and commit to the spiritually unclean / sinful practices of the Gentiles which would cause them to turn away from the one true God.
(Jer 10:1 NASB) ''' "Hear the word which the LORD speaks to you, O house of Israel.
(Jer 10:2 NASB) Thus says the LORD, 'Do not learn the way of the nations..."
(Dt 14:1 NASB) " 'You [the LORD God, ref. Dt 5:6] are the sons of the LORD your God; you shall not cut yourselves nor shave your forehead for the sake of the dead.
[referring to practices of the Gentiles, (ref. 1 Kg 18:25-28)]
(Dt 14:2 NASB) For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.
(Dt 14:3 NASB) 'You shall not eat any detestable thing.' "
[Note that the Dt 14:4-21 as well as Lev 11:1-43 stipulate specific dietary statutes wherein those foods forbidden to the Jew are classified by virtue of verse 3 as "detestable"]
(Lev 11:44 NASB) " 'For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth.
(Lev 11:45 NASB) For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.' "
Under the Mosaic Law, certain foods were declared unclean - even if properly prepared. These "inedible" foods may or may not actually be inedible from a physical standpoint, nor unhealthy nor less beneficial than the other foods which the Law stipulated as fit for those under the Law, i.e., Jews to eat. The dietary restrictions in the Mosaic Law were for the benefit of the Jew in a number of ways: 1) The foods largely provided physically a healthier benefit; 2) the foods also provided a spiritual benefit in the sense that those foods which were prohibited could be associated with Gentiles because the latter customarily ate those foods - they were classified as common, i.e., unholy because the foods, etc. were something that could be associated with Gentiles with their ungodly / unholy ways. This could lead to sharing meals together. In any case, consuming these foods could cause further association with the Gentiles' pagan practices, ungodly thinking, etc., and lead the Jews away from obeying and worshiping the one true God. So a key purpose of the dietary commands and other commands relative to Gentiles was to set the Jew apart to Jehovah Elohim the one true God and away from temptations that might lead to the ungodly practices of the Gentiles through association with the Gentiles. For this reason, even permissible foods which were properly prepared in the kosher manner were not permissible to eat if that preparation was done by a Gentile under the Mosaic Law economy.
Throughout Old Testament Scripture, the LORD's command of His people Israel to be separate, however, was historically not heeded; hence the Jewish people had failed to be an example to the world of how to worship the one true God. It was now the time for a different order of things - a new economy / dispensation that included Jew and Gentile together in Christ, joined by faith alone in Him alone - the Church via the indwelling Holy Spirit, (Acts 2:38; 10:44; Gal 3:28; Col 3:11; Ro 3:21-24) - not under law but under grace, (Ro 6:15).
In the new economy of the Church, Jewish and Gentile believers become one in Christ. There was to be no distinction relative to ones lifestyle provided one worships the LORD with all that one does, (ref. Gal 3:28; Col 3:11; Ro 3:21-24). In the consequent writings relative to the body of believers in Christ, i.e., the Church - the New Testament epistles - there are no commands for individuals to separate from one another because of racial distinction; nor are there dietary restrictions of certain foods in the New Testament epistles that apply to believers in Christ, i.e., the Church in order so as not to be out of a right relationship with God - such as was the case in the previous dispensation of the Jews under the Mosaic Law, except the command to set aside what one chooses to practice in order to not offend a weaker brother relative to any matter such as drink, food, etc., (ref. Ro 14:21; 1 Cor 8:13).
Despite obeying the LORD's command, Peter was well aware of the potential consequences of his fellowshiping with Gentiles in their homes, especially when sharing meals with them, eating the foods they ate and prepared because many Jewish believers in Christ were still insisting upon all believers having to keep the Mosaic Law as a way of life:
(Acts 11:1 NASB) "Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God.
(Acts 11:2 YLT) And when Peter came up to Jerusalem, those of the circumcision were contending with him,
(Acts 11:3 NASB) saying, 'You went to uncircumcised men and ate with them.' "
News of Peter's association and fellowship with Gentiles including eating with them, and his acceptance of them apart from the strictures of Judaism, caused great alarm both within the church and among the Jewish populace generally. The expression "circumcized believers," describes Jewish believers in Christ who still held to the Law of Moses as a way of life, (not necessarily eternal life):
(Acts 15:4 NASB) "When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.
(Acts 15:5 NASB) But some of the sect of the Pharisees who had believed stood up, saying, 'It is necessary to circumcise them and to direct them to observe the Law of Moses.' "
(Acts 21:18 NASB) "And the following day Paul went in with us to James, and all the elders were present.
(Acts 21:19 NASB) After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry.
(Acts 21:20 NASB) And when they heard it they began glorifying God; and they said to him, 'You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;
(Acts 21:21 NASB) and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs.
(Acts 21:22 NASB) What, then, is to be done? They will certainly hear that you have come.' "
The accusation lodged against Peter was that he went into the house of uncircumcised men and ate with them. The primary problem was not his preaching to Gentiles but his fellowshipping and eating with them (cf. Mk 2:16; Lk 15:2; Gal 2:12). This gives even greater significance to Peter's vision (Acts 10:9-16). Eating with someone was a mark of acceptance and fellowship (cf. 1 Cor 5:11). This problem could have caused a serious break in the Church, if the Jewish Christians did not accept Gentiles as Peter had.
From Peter's experience relative to Cornelius and his household's salvation, he learned that God would accept the Gentiles without circumcision and without their keeping the Mosaic Law, that is, without their having to become Jews. Gentiles could come to God directly under the new covenant without coming first under the old covenant. It was striking news that the Gentiles at the house of Cornelius had heard Peter's message of forgiveness of sin through believing in Jesus' atonement for forgiveness of their sins and began to speak in tongues as evidence of being saved. But to some of the Jewish believers in Jerusalem this was not good news. It reached the apostles and the rest of the believers in Jerusalem before Peter returned. When Peter arrived, "they of the circumcision" (which included all the believers in Jerusalem, for they were all Jews or proselytes) were ready for him. Immediately they "contended with him," criticizing him severely.
The believers in Jerusalem were quick to take issue with Peter for entering the house of uncircumcised men (which they considered defiling). Even worse, Peter had gone so far as to eat nonkosher food with them. These Jewish believers were so greatly upset that they did not use the usual word for "uncircumcised." Instead, they used a slang word for foreskin that was a scornful expression and very derogatory toward the Gentiles. It is quite probable also that another reason they were upset was because they were afraid Peter's action in bringing Gentiles into the Church might turn the unconverted Jews against them. This would bring an end to the period of peace and quiet they had been enjoying since Saul had ceased his persecution.
The practical implications for the existence and the mission of the Christian church in Jerusalem were grave, and such practical considerations undoubtedly led to principial questions. Peter's return to Jerusalem, therefore, was hardly to a more comfortable situation after a strenuous journey. Instead, it was more like lighting a match in highly combustible air. "The circumcised believers" (hoi ek peritomes; lit., "those of the circumcision," usually meaning only "the Jews," but in context certainly connoting "Jewish Christians" here) immediately confronted Peter and charged, "You went into the house of uncircumcised men and ate with them." This charge, while traditionally worded, was tantamount to saying that Peter had set aside Christianity's Jewish features and thereby seriously endangered its relation with the nation.
Note that in the past Gentiles were not totally excluded from Jewish worship. There was a huge "court of the Gentiles" in the temple complex itself, giving Gentiles a place of worship in the temple. On a number of occasions in the gospels Jesus speaks with Gentiles, although usually the faith of the Gentile is in contrast to the unfaithfulness of the Jews. One factor bearing on this issue is the long standing Jewish belief that purity laws did not apply to Gentiles even when they lived in Israelite territory. The "sojourner laws" of Deut 5:14ff define these Gentiles as resident aliens and require only a few general commands for them while they are living within the nation of Israel. These are the same commands given by James at the Jerusalem Council in Acts 15:24-29.
Jews were not always separate from Gentiles or else many Gentiles would never have been led to convert to Judaism. Albeit most Jews endeavored to stay separate at least in some form or another and strived to stay "pure" throughout the course of their lives - so that they might be in fellowship with Jehovah Elohim. But history shows that there were frequent failures to stay separate unto God - with severe consequences.
.............................................................................. (Acts 10:27-29a).
(Acts 10:29 NKJV) Therefore I came without objection [having been sent for]. I ask, then, for what reason have you sent for me?"
[Re: Acts 10:21-29, New Testament Text and Translation Commentary, Philip W. Comfort, Tyndale House, Carol Stream, Ill., 2008]:
"Most of the additions in the Western Text are superfluous embellishments. The most substantial enhancement (at the beginning of Acts 10:25) was created by the D-reviser to fill in a narrative gap because the text does not say how Cornelius could have known that Peter had come, yet he goes out and meets him on his arrival. Again, this is simply a matter of the reviser following the textual signals to make explicit what it implicit in the text."
(Acts 10:30 NASB ) Cornelius said, 'Four days ago to this hour, I was praying in my house during the ninth hour [3 PM]; and behold, a man stood before me in shining garments, (Acts 10:31 NASB) and he said, 'Cornelius, your prayer has been heard and your alms have been remembered before God.' "
[The manuscript evidence which supports the NASB version above, namely WH, NU, P74, Sinaiticus, A, B, C and 1739, is superior to other manuscript variants. The phrase "I was fasting and I was keeping the ninth hour of prayer," in lieu of "I was praying in my house during the ninth hour," appears in P50, A, D, Psi, Maj, it, syr, cop (KJV, NKJV, NJBmg, HCSBmg), evidently as a later scribal addition to add a greater sense of piety. And a further change from four days to three days to conform to the traditional time of fasting for three days appears in D (NJB)]
(Acts 10:32 YLT) send, therefore, to Joppa, and call for Simon, who is surnamed Peter; this one [lodges] in the house of Simon a tanner, by the sea *... (Acts 10:33 NASB) So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by *the Lord."
[*Best evidence for "the LORD": WH NU P45, P74, sinaiticus, A, B instead of "God." Additional words at the end, "who, when he comes, will speak to you," is not in the best manuscripts. The words are the result of scribal gap-filling. It is not required because the meaning is already implied] =
Then Peter said to them in verses 29b, "I ask, then, for what reason have you sent for me?"
Cornelius responded, "Four days ago to this hour, I was praying in my house during the ninth hour [3 PM]; and behold, a man stood before me in shining garments, and He said, 'Cornelius, your prayer has been heard and your alms have been remembered before God. Send, therefore, to Joppa, and call for Simon, who is surnamed Peter; this one [lodges] in the house of Simon a tanner, by the sea. ' "
So the LORD Himself appeared before Cornelius and said to Cornelius that his prayer had been heard - evidently a prayer to have a closer relationship with God. For in view is that God responded by sending Peter to give to Cornelius the message that God shows no partiality, that Gentiles were accepted by Him who reverred God and did righteous acts; and that those who believe in Jesus Christ - His atoning sacrifice - will receive forgiveness of sins unto eternal life - bringing Cornelius and all Gentiles closer to God. And Cornelius' alms giving had been noticed by the LORD as well. Hence the LORD commanded Cornelius to send men to Joppa to call for Simon in Caesarea to come and minister to him. Notice that the LORD was preparing those to whom Peter would be sent to proclaim the gospel.
................................................................................................ (Acts 10:29b-32).
Cornelius
conveyed to Peter his immediate response to the One Who spoke to him in
shining garments - the LORD in Angelic form, the Angel of the LORD
.
Who stood before him commanding him to send for Peter: "So I sent for
you [Peter] immediately and you have been kind enough to come [- in the
sense that Cornelius was pleased that Peter did come]. Now then, we are
all here present before God to hear all that you have been commanded by
the Lord."
Cornelius implies here that he and all present to hear Peter speak would hear words which were commanded of Peter to speak by the LORD.
Notice that Cornelius indicated that it was the LORD Who commanded Peter what he must say that day to Cornelius and those in his household, implying that the LORD was preparing Peter as well as those to whom he was sent to preach the gospel.
.................................................................................... (Acts 10:33).
(Acts 10:34 NKJV) "Then Peter opened his mouth and said: 'In truth I perceive that God shows no partiality. (Acts 10:35 YLT) but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him;" =
Peter's message
began with God's impartial viewpoint of humanity relative to the
impartation of His grace salvation and fellowship as follows, "In
truth I [Peter] perceive that God shows no partiality, but in every nation
he who is fearing Him, and is working righteousness, is acceptable to Him."
Peter's words conveyed the message that the LORD had provided him through
visions from heaven, (Acts 10:11-16). Peter's words countered the
unbiblical prejudice of generations of Judaism which - without godly
warrant - considered themselves in a superior position before God by means
of their birthright alone - as opposed to whether or not they were
justified by fearing Him, i.e., by faith and reverance toward Him unto
justification by faith alone as Abraham was, (
); and then by righteous works, such as for the Jew by obedience to
commands of the Mosaic Law in order to be acceptable to God relative to
fellowship and blessings from Him. Peter's words also reflected the change
over from the dispensation of the Mosaic Law which was designed for the
Jew to set himself apart to God, separate from Gentiles, to that of the
Church, wherein the latter dispensation included Jew and Gentile on a
equal basis before God by grace and without having to keep the Mosaic Law.
The phrase rendered "but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him" does not teach salvation by righteous works. Notice the words "is acceptable to Him," as opposed to "is saved by Him." In the context of Acts 10:34, this phrase is about the fact that all peoples who are in a right relationship with him, i.e., all those - from any nation not just Jews - who have believed in His Son for eternal life and thereby are justified - declared righteous, who then are demonstrating a fear of him and are working righteousness are acceptable to Him in the sense of being in fellowship with Him. But justification by faith alone in God's Son alone must come first as it did with Abraham. ............................................................. (Acts 10:34-35).
(Acts 10:36 YLT) "[This is] The word [the message] that He [God, v. 34] sent to the sons of Israel, proclaiming good news - peace through Jesus Christ ([He] is Lord of all), (Acts 10:37 NKJV) [you yourselves have known] [the] word which was proclaimed throughout all Judea, and [having begun] from Galilee after the baptism which John preached: (Acts 10:38 NASB) You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him." =
In verse 36, Peter began his sermon by entitling it, "[This is] The word [the message] that He [God, v. 34] sent to the sons of Israel, proclaiming good news - peace through Jesus Christ ([He] is Lord of all)" - peace in the sense of temporal and eternal peace for all mankind through a moment of faith in Christ unto remission of sins, (cf. Acts 10:43). The phrase rendered "Who is LORD of all" implies Christ's deity.
Author Luke
evidently provided key points of Peter's message to the Gentiles in
Cornelius's household. The message most likely contained a number of
examples of Jesus' acts of doing good and healing, such as those recorded
in the Gospels and corroborated by Old Testament Scripture. Luke
highlighted the importance which Peter spoke of relative to Jesus Christ
being the fulfillment of Old Testament prophecy such as Isaiah 61:1-2a,
(ref. Acts 10:38), about which Luke also wrote in Luke 4:14-30
.
Peter's message was that God had made provision for the temporal and eternal peace / salvation of all mankind - Jews and Gentiles; and He sent that message to Israel to present to the world - to the whole world. And this includes all those in Peter's audience, especially the Gentiles. The central truth of that good news, which is contained in Acts 10:43, is that God had made provision for all mankind of peace through Jesus Christ - through a moment of faith alone in Him alone to be an atoning sacrifice for ones sins for remission / forgiveness of sins unto eternal life and peace with God now and forever - to which Peter indicated was corroborated by his, the apostles and many believers' eye witness of Christ's resurrection and all the prophets in Scripture who were witnesses of this by virtue of what God had inspired these human authors of Scripture to write predicting precisely what took place.
Note that the phrase rendered "LORD of all," was most likely a pagan title for deity (cf. Cadbury, BC, 5:361-62) being rebaptized to become a definition of Who Jesus Christ was, is and will be forever - God.
Although Jesus was especially well known to the Jews, Peter declared that his audience of Gentiles would also have known of Him. Peter's words as selected and quoted by author Luke have been considered by some as syntactically awkward - especially when compared with Luke's own more accomplished writings in Greek. Hence many contend that the account was contrived. Whatever perceived awkwardness there may be, consider that Peter was in an awkward situation: one of being in front of a Gentile audience in a Gentile household, trying to convey his natural semitic way of thinking in the Greek language, and violating Jewish Law by fellowshipping and eating with Gentiles. And he was less accomplished a writer than Luke. Despite these perceived shortcomings, there have been cited by these objectors no inaccuracies in Luke's account of Peter's message. Although Peter's message contained details of Jesus' ministry of which the Gentiles had already been informed by word of mouth from the Jews in Judea and Galilee; Peter's words, "You yourselves know the word which was proclaimed throughout all Judea, and having begun from Galilee after the baptism which John preached," (Acts 10:37), need not be suspect of being someone else's contrived addition because objectors think that Peter would not have gone into such detail about what the Gentiles already knew about Jesus. For there were also contradictory accounts - false accounts widely spread by the Jews who denied Christ's Messiahship, (ref. Mt 28:13-15). Hence Peter needed to provide an accurate accounting of Jesus as witnessed by himself, the rest of the apostles and many believers; and corroborated by Old Testament Scripture in order to provide an accurate basis for understanding and believing in the gospel of forgiveness of sins through faith in Jesus Christ. .......................................................... (Acts 10:36-37).
Peter then declared in verse 38 that God declared Christ to be the Messiah: "You know of [this phrase implying that Peter's audience also knew of the following]: Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power. and how He went about doing good and healing all who were oppressed by the devil, for God was with Him."
So Peter the Apostle testified as an eyewitness that Jesus was and is the Christ / the Messiah as corroborated by Scripture via the good that He did via the anointing of the Holy Spirit which demonstrated the power of God in that good and in His healing of all He came in contact with who were oppressed by the devil - a testimony that God was with Him.
Note that
author Luke had previously declared in his gospel account that Jesus
claimed to be the Messiah by quoting from Isaiah 61:1-2a and declaring
that He was fulfilling this part of the prophecy Himself as Messiah
:
(Lk 4:16 NASB) "And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read.
(Lk 4:17 NASB) And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written,
(Lk 4:18 NASB) 'The Spirit of the LORD is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed,
(Lk 4:19 NASB) to proclaim the favorable year of the LORD.' [Isa 61:1-2a]
(Lk 4:20 NASB) And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him.
(Lk 4:21 NASB) And He began to say to them, 'Today this Scripture has been fulfilled in your hearing.' " ........................................................................................... (Acts 10:38).
(Acts 10:39 YLT) " 'and we [ourselves] are witnesses of all things that He did, both in the country of the Jews, and in Jerusalem, - Whom they did [kill], having [hung him] upon a tree. (Acts 10:40 NKJV) Him God raised up on the third day, and showed Him openly [lit., "and gave Him to become manifest"], (Acts 10:41 YLT) not to all the people, but to witnesses, to those having been chosen before by God - to us who did eat with ..., and did drink with Him, after His [having risen from] the dead;' " =
Whereupon author Luke stipulated that Peter declared to Cornelius and his household, (verses 39-41), "And we [ourselves] are witnesses of all things that He did, both in the country of the Jews, and in Jerusalem - Whom they did [kill], having [hung him] upon a tree. Him God raised up on the third day, and showed Him openly [lit., "and gave Him to become manifest"], not to all the people, but to witnesses, to those having been chosen before by God - to us who did eat with ..., and did drink with Him, after His [having risen from] the dead."
Author Luke wrote of Peter's emphasis on the importance of the apostles' and believers' of Jesus' 3 year ministry - to their being eyewitness of all the things which Jesus did, especially His crucifixion and after His resurrection - a verification of Who Jesus was and is. Peter's statement "That the Jews killed Him by hanging Him on a tree" was a reference to His crucifixion made in order to imply and emphasize the shamefulness of Christ's death - the murder of the One Who was LORD of all, Who was completely innocent. Note that earlier Peter had told the Jews in Jerusalem, "You killed the Author of life" (3:15); to the rulers he said, "You crucified" Him (4:10); and to the Sanhedrin he replied, "You killed" Him "by hanging Him on a tree" (5:30). And Stephen too told the Sanhedrin, "You... have murdered Him" (7:52).
......................................................................................................... (Acts 10:39-40).
Whereupon, Peter declared that God raised Jesus from the dead on the third day. Then God permitted the risen Jesus to be manifest, to be made visible, to be revealed. What God did was not something hidden, mystical or something merely spiritual.
The Gentiles who were listening to Peter had heard of Christ's resurrection, but they may also have heard the stories widely circulated by the Jewish leaders that the disciples stole away the body of Jesus (cf. Matthew 28:13-15). So Peter emphasized the facts - the reality of the bodily resurrection of Jesus and the reality of His appearances through the eyewitness testimony of more than 500, many of whom were alive during the time when Paul wrote to the Corinthians, (~56 A.D). And He was seen also by His half-brother, James, and by all who were apostles, including Paul.
And in verse 41, Peter testified that these appearances were not made to all the people, but to witnesses chosen by God beforehand, namely to Peter and the others who ate and drank with Jesus - who enjoyed fellowship with Him around the table before and after He rose from (out from among) the dead. This was concrete proof of the reality of Christ's resurrection body. He was not a spirit, not a ghost, not a figment of their imaginations, but a very real Person - Who had risen from the dead and could give them genuine fellowship in this way.
Author Luke corroborated Peter's testimony that Jesus gave His time after the Resurrection to opening the minds of His chosen witnesses to the Scriptures so they would be able to understand and proclaim the gospel after He ascended, (cf. Lk 24:25-27, 32, 44-49). And Luke reported on five occasions in Acts, that the apostles were witnesses of the resurrected Christ (2:32; 3:15; 5:32; 10:41; 13:30-31). And John wrote that after Christ's resurrection the disciples ate and drank with Him (cf. John 21:13). This was eyewitness testimony of the resurrected Lord Jesus. He was not a figment of someone's imagination, nor an after the fact story. And the testimony explains how Christ was seen in believable and provable ways. Luke's interest in Jesus' postresurrection eating and drinking with his disciples is evident in Acts 10:41. Luke stipulates this in Luke 24:41-43 as convincing proof of Jesus' physical presence, since in Jewish thinking angels and apparitions were unable to eat or drink, being without digestive tracts.
............................................................... (Acts 10:39-41).
(Acts 10:42 NKJV) " 'And He commanded us to preach to the people, and to testify that it is He [Who is the One having been appointed] by God to be Judge of the living and the dead. (Acts 10:43 NKJV) To Him all the prophets witness that, through His name, whoever believes [lit., each the believing one] in Him will receive remission of sins.' " =
In verses 42-43, Peter says, "And He commanded us to preach to the people, and to testify that it is He [Who is the One having been appointed] by God to be Judge of the living and the dead."
Notice that Peter implies that judgment has been given to Jesus by the Father:
(Jn 5:19 NASB) "Therefore Jesus answered and was saying to them, 'Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.
(Jn 5:20 NASB) For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel.
(Jn 5:21 NASB) For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes.
(Jn 5:22 NASB) For not even the Father judges anyone, but He has given all judgment to the Son,' "
Peter begins the ending of his sermon by stating that the risen Christ has commanded his apostles and all believers to preach "to the people" (Greek = "tO laO") and to testify about His divine appointment as "Judge of the living and the dead." By his use of hO laOs ("the people"), Peter most likely had in mind first and foremost "the Jewish people." And till then the early church knew no other mission but to preach the gospel to the Jews.
And then in view of the coming judgment, to which Peter drew attention in verse 42, Peter finished his sermon with the momentous words rendered, "To Him all the prophets witness that, through His name, whoever believes [lit., each the believing one] in Him will receive remission of sins." Peter's words rendered "whoever believes in Him receives remission of sins," were a precise declaration of what one must do to receive forgiveness of sins unto eternal life in the Eternal Kingdom of God. Notice that Peter referred to the prophets of Old Testament Scripture who corroborated this message.
(Isa 53:4 NASB) "Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted.
(Isa 53:5 NASB) But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.
(Isa 53:6 NASB) All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.
(Isa 53:7 NASB) He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.
(Isa 53:8 NASB) By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due?
(Isa 53:9 NASB) His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth.
(Isa 53:10 NASB) But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand.
(Isa 53:11
NASB) As a result of the anguish of His soul, He will see it and be
satisfied; By His knowledge the Righteous One [in the sense of by
ones knowledge of Him, i.e., of ones faith in Him for provision of
atonement for ones sins ],
My Servant, will justify the many, As He will bear their iniquities."
(Gen 15:5 NASB) "And He took him [Abram] outside and said, 'Now look toward the heavens, and count the stars, if you are able to count them.' And He said to him, 'So shall your descendants be.'
(Gen 15:5-6 NASB) Then he [Abram] believed in the LORD; and He reckoned it to him as righteousness."
[Bible Knowledge Commentary, Walvoord & Zuck, Eds, Victor Books, 1988 on Acts 10:43]:
"Peter made it clear that Christ's ministry results either in judgment (v. 42) or salvation (v. 43). The key phrase is, Everyone who believes in Him. This Greek construction consists of a present participle with an article, which is almost the equivalent of a noun (in this case "every believer in Him"). The key and sole element in salvation is faith, i.e., a moment of faith alone in Christ alone. This message of forgiveness of sins (cf. 2:38; 5:31; 13:38; 26:18) through faith in the Messiah was spoken of by the prophets (e.g., Isa. 53:11; Jer. 31:34; Ezek. 36:25-26)."
The crux of Peter's sermon is contained in Acts 10:43, which declares that "to Him," referring to Jesus "all the prophets" referring to Old Testament Scripture, "witness that through His name" in the sense of those that rely on His reputation, capacity and promise to provide an atoning sacrifice for all of mankind's sins, (cf. Isa 53:4-6), "whoever believes in Him," i.e., in His name, "will receive remission of sins," in the sense of forgiveness unto eternal life.
.......................................................................................... (Acts 10:42-43).
(Acts 10:44 YLT) "While Peter is yet speaking these [words], the Holy spirit fell upon all those hearing the word, (Acts 10:45 NASB) All the circumcised believers [lit. believers from among the circumcision, i.e., Jewish believers in Christ] who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. (Acts 10:46 NASB) For they were hearing them speaking with tongues and exalting God. Then Peter answered, (Acts 10:47 NKJV) 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' (Acts 10:48 NASB) And he ordered them to be baptized *in the name of Jesus Christ. Then they asked him to stay on for a few days.' "
Note far less weighty evidence for "in the name of the LORD", "LORD Jesus" or "LORD Jesus Christ." =
While Peter was speaking the words of his message of the gospel, (verse 43), to Cornelius and those in his household, author Luke stipulated that the Holy Spirit fell upon all those hearing his words - in the sense of receiving the indwelling of the Holy Spirit in ones human spirit, (cf. Eph 1:13-14, 17; Gal 6:18; 2 Ti 1:6-7).
(Eph 1:13 NASB) "In Him, you also, after listening to the message of truth, the gospel of your salvation - having also believed, you were sealed in Him with the Holy Spirit of promise,
(Eph 1:14 NASB) who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.
(Eph 1:15 NASB) For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints,
(Eph 1:16 NASB) do not cease giving thanks for you, while making mention of you in my prayers;
(Eph 1:17 NASB) that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him."
(Ro 8:9 NASB) "However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.
(Ro 8:9 NASB) If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness."
Notice that the
Holy Spirit indwells and acts within the dead spirit of man to give him a
born again, alive human spirit, (cf. Jn 3:1-16) - "a spirit of wisdom
and of revelation in the knowledge of Him [Jesus Christ], (Eph 1:17)."
This is an operation within the believer's mind. It does not occur within
the organ of the heart of the believer, as some contend; for the heart of
man in the sense of the organ and as opposed to the mind - only pumps
blood. But it is the Holy Spirit Who indwells the human spirit of the
believer, making his dead spirit come to life - the spirit of man which is
located in his mind - the center of wisdom, knowledge and his decisions.
Note that poetically speaking the operation of the mind is often described
as that of the heart .
Peter indicated that all of them had become believers in Jesus Christ and had become part of the body of believers baptized in the Holy Spirit into Jesus Christ, the Church.
(1 Cor 12:13 NASB) "For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit."
Notice that in Acts 10:44 Peter spoke what was referred to in the Greek as "rhEma" rendered "words" which message contained therein was the gospel of Jesus Christ. And what Peter's audience heard from Peter is referred to by author Luke as "logos" in the Greek. Hence it is clear that the two Greek words are used interchangeably.
The new believers were evidently demonstrating their new found faith - their salvation unto eternal life - via spiritual gifts, specifically by speaking continuously [present participle] in tongues - in actual previously unknown languages - while they were continuously exalting God - just like the new Jewish believers did in Acts 2:17-33. Note that the Holy Spirit is spoken of here in Acts 10:44 as "falling upon" the new Gentile believers, (cf. Acts 8:16 re: new Samaritan believers), or "poured out upon," (Acts 10:45), or "poured forth" upon the new Jewish believers at Pentecost, (cf. Acts 2:17-33), in the sense of receiving the Holy Spirit in a "baptism," an indwelling of them in order to receive the power of spiritual gifts from God to exercise for the sake of the gospel of Jesus Christ.
And those of the circumcision believing, [lit. believers from among the circumcision, i.e., Jewish believers in Christ] became astonished when they observed these new Gentile believers demonstrating the miraculous spiritual gift of speaking in tongues - making them equal with themselves spiritually speaking. Their astonishment was nearly incredible, for they had lived their lives under the Mosaic Law as if the Gentiles were unclean and unacceptable to have fellowship with. Now the Gentile believers were part of the same fellowship with God. The six Jewish believers that Peter brought with him as witnesses were learning the lesson that Peter had learned - that Jew and Gentile believers were now joined together "in Christ," into one body - that God indeed shows no partiality.
................................................................ (Acts 10:44-46).
Whereupon Peter said, 'Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?' And he ordered them to be baptized in the name of Jesus Christ - without requiring them to be circumcized. Peter remained with Cornelius a few days, most likely to instruct him in his newfound faith.
Peter saw that the evidence of the Gentiles being baptized by the Holy Spirit, speaking in tongues as had the disciples in Jerusalem at Pentecost was sufficient for the Church to accept these believers, so no one could forbid baptism in water. Peter recognized that these Gentiles were not only accepted by God but were also a part of the Church. The Holy Spirit was poured out on believers who were already identified as the Church and as the temple of the Holy Spirit in chapter 2. Thus, their experience was the same as that of the Jewish believers at Pentecost.
(Acts 11:18 NASB) "When they heard this, they quieted down and glorified God, saying, 'Well then, God has granted to the Gentiles also the repentance that leads to life."
Notice the phrase in Acts 11:18 rendered, "God has granted to the Gentiles also the repentance that leads to life - in the sense of eternal life. Since Acts 10:43 indicates that believing in Jesus Christ results in remission of sins unto eternal life, then the repentance of Acts 11:18 is likewise a matter of a change of mind from not believing to one of believing in Christ for forgiveness of sins implying that Christ made provision for their sins as well as that that forgiveness of sins was unto eternal life in the Eternal Kingdom of God. So the word repentance here cannot mean a change of ones ungodly behavior to godly.
And later, in Acts 15:8-9, Peter said as follows:
(Acts 15:8 NASB) "And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us;
(Acts 15:9 NASB) and He made no distinction between us and them, cleansing their hearts by faith."
After being baptized in water, the new born Gentile believers asked Peter to remain with them a few days. Evidently they wanted more instruction in the truths of the gospel and desired to share spiritual fellowship with him, just as the 3,000 who were saved, baptized in water, and baptized and filled with the Spirit on the Day of Pentecost wanted to continue in the teaching and fellowship of the apostles (2:42).
......................................................................................................................... (Acts 10:47-48).