The First Gentile Church
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While Peter was still speaking these words, the Holy Spirit came down on all those who heard the message. The circumcised believers who had come with Peter were astounded because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speaking in other languages and declaring the greatness of God.
Then Peter responded, “Can anyone withhold water and prevent these people from being baptized, who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay for a few days.
Sub: The First Gentile Church
Sub: The First Gentile Church
Intro:
Intro:
is rightly called "The Gentile Pentecost." Luke drew close parallels between the coming of the Spirit on the day of Pentecost and the conversion of Cornelius. Both groups had the Spirit "fall" on them (10:44; 11:15—mentioned in reference to the experience in ); both spoke in tongues (10:46; 2:4); both in and 10 the tongues were "heard" (2:6; 10:46); and both "spoke the great things of God" (10:46, "exalting God" [megalunonton ton Theon]; 2:11, "great things of God" [megaleia tou Theou). What these parallels suggest is that Luke forged a direct connection between what the Jewish people experienced on the day of Pentecost and what the Gentiles experienced in Caesarea. The experience, and Luke's record of it, was necessary to prove to the early (Jewish) church that the Gentiles could also be included in the people of God.
is rightly called "The Gentile Pentecost." Luke drew close parallels between the coming of the Spirit on the day of Pentecost and the conversion of Cornelius. Both groups had the Spirit "fall" on them (10:44; 11:15—mentioned in reference to the experience in ); both spoke in tongues (10:46; 2:4); both in and 10 the tongues were "heard" (2:6; 10:46); and both "spoke the great things of God" (10:46, "exalting God" [megalunonton ton Theon]; 2:11, "great things of God" [megaleia tou Theou). What these parallels suggest is that Luke forged a direct connection between what the Jewish people experienced on the day of Pentecost and what the Gentiles experienced in Caesarea. The experience, and Luke's record of it, was necessary to prove to the early (Jewish) church that the Gentiles could also be included in the people of God.
The Acceptance
The Acceptance
"The Holy Ghost fell on all them which heard the word" (v. 44).
"The Holy Ghost fell on all them which heard the word" (v. 44).
This spiritual sign related to two important decisions. The first indicated that the hearers believed what was said and had committed themselves to Christ. They had been told "that through Christ's name whosoever believeth in him shall receive remission of sins" (v. 43). Believing this to be God's message, they accepted it and became eligible to receive anything the Lord offered. The second decision was made by God. The Holy Spirit's falling upon these new believers was proof "the middle wall of partition had been broken down" (see ) and that people who had been afar off had been accepted into God's family.
This spiritual sign related to two important decisions. The first indicated that the hearers believed what was said and had committed themselves to Christ. They had been told "that through Christ's name whosoever believeth in him shall receive remission of sins" (v. 43). Believing this to be God's message, they accepted it and became eligible to receive anything the Lord offered. The second decision was made by God. The Holy Spirit's falling upon these new believers was proof "the middle wall of partition had been broken down" (see ) and that people who had been afar off had been accepted into God's family.
The Astonishment
The Astonishment
"And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God" (vv. 45-46).
"And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God" (vv. 45-46).
This event involved languages that were understood by those pilgrims present in Jerusalem for the Feast of Pentecost (some see this as paralleling the tradition that the Law was originally given in the 70 languages of the world; cf., ibid.). In Peter interpreted the outpouring of the Spirit—accompanied by speaking in tongues— as the proof (cf. the gar [1056] clause in the Greek of 10:46) that Gentiles were included in the covenant, i.e., they received the Spirit, the sign of the new covenant given at Pentecost. Peter later explained these events to the Jerusalem leaders; they, in turn, interpreted this baptism “with the Holy Ghost” () as proof that “God also to the Gentiles granted repentance unto life” (). In other words, they had been permitted entrance into the new covenant community whose main feature is the presence of the Spirit.
It cannot be overemphasized that the gift of speaking in other tongues was an absolute necessity at that time. Soon the church at Jerusalem would complain about Peter's visit to uncircumcised Gentiles, and evidence would be needed to overcome the objections of legalistic elements within the Jewish church. Even Peter's companions on that memorable occasion were amazed by what they saw and heard. Cornelius and his friends were uncircumcised Gentiles; they had not obeyed the commandments of Moses and therefore were unworthy of any gift sent by God. Nevertheless, in spite of their preconceived ideas, the onlookers could not deny or question what had taken place. God had given to the uncircumcised the same gift received by the apostles on the Day of Pentecost, and the inference was unmistakable. Circumcision could not be a prerequisite of spiritual realities. Suddenly, those observant Hebrew Christians became aware of the diminishing value of their ancient precepts. God had introduced the unthinkable! It became evident that they needed to hear the speaking in tongues more than did the new converts. Without that supernatural sign to convince the critics, Gentile believers would have remained second-class citizens within the church!
This event involved languages that were understood by those pilgrims present in Jerusalem for the Feast of Pentecost (some see this as paralleling the tradition that the Law was originally given in the 70 languages of the world; cf., ibid.). In Peter interpreted the outpouring of the Spirit—accompanied by speaking in tongues— as the proof (cf. the gar [1056] clause in the Greek of 10:46) that Gentiles were included in the covenant, i.e., they received the Spirit, the sign of the new covenant given at Pentecost. Peter later explained these events to the Jerusalem leaders; they, in turn, interpreted this baptism “with the Holy Ghost” () as proof that “God also to the Gentiles granted repentance unto life” (). In other words, they had been permitted entrance into the new covenant community whose main feature is the presence of the Spirit.
It cannot be overemphasized that the gift of speaking in other tongues was an absolute necessity at that time. Soon the church at Jerusalem would complain about Peter's visit to uncircumcised Gentiles, and evidence would be needed to overcome the objections of legalistic elements within the Jewish church. Even Peter's companions on that memorable occasion were amazed by what they saw and heard. Cornelius and his friends were uncircumcised Gentiles; they had not obeyed the commandments of Moses and therefore were unworthy of any gift sent by God. Nevertheless, in spite of their preconceived ideas, the onlookers could not deny or question what had taken place. God had given to the uncircumcised the same gift received by the apostles on the Day of Pentecost, and the inference was unmistakable. Circumcision could not be a prerequisite of spiritual realities. Suddenly, those observant Hebrew Christians became aware of the diminishing value of their ancient precepts. God had introduced the unthinkable! It became evident that they needed to hear the speaking in tongues more than did the new converts. Without that supernatural sign to convince the critics, Gentile believers would have remained second-class citizens within the church!
The Announcement
The Announcement
"And [Peter] commanded them to be baptized in the name of the Lord" (v. 48).
"And [Peter] commanded them to be baptized in the name of the Lord" (v. 48).
It is significant that the converts were baptized immediately! They were not required to undergo an extensive period of training; they were not asked to attend a series of instructional classes; they were baptized immediately. Peter and the others present had no doubts as to the sincerity of these converts. This is no cause for amazement; the New Testament Church knew nothing of unbaptized members. People who believed in Christ testified in three ways: (1) by personal confession with their lips, (2) by sustained triumph in their lives, (3) by public confession in baptism. Early Christians considered all these to be a delight and a duty, and the idea of remaining unbaptized never occurred to them. "Peter commanded them to be baptized" (v. 48). This was not even an optional matter to be decided by individuals. Christ gave the initial command; the preacher merely conveyed His message and exercised the authority bestowed upon him. Converts never argued with their teachers and probably never feared catching a cold by getting wet! When a man hesitates about confessing publicly his faith in Christ, the inference is that maybe he has none to confess!
It is significant that the converts were baptized immediately! They were not required to undergo an extensive period of training; they were not asked to attend a series of instructional classes; they were baptized immediately. Peter and the others present had no doubts as to the sincerity of these converts. This is no cause for amazement; the New Testament Church knew nothing of unbaptized members. People who believed in Christ testified in three ways: (1) by personal confession with their lips, (2) by sustained triumph in their lives, (3) by public confession in baptism. Early Christians considered all these to be a delight and a duty, and the idea of remaining unbaptized never occurred to them. "Peter commanded them to be baptized" (v. 48). This was not even an optional matter to be decided by individuals. Christ gave the initial command; the preacher merely conveyed His message and exercised the authority bestowed upon him. Converts never argued with their teachers and probably never feared catching a cold by getting wet! When a man hesitates about confessing publicly his faith in Christ, the inference is that maybe he has none to confess!
The Assembly
The Assembly
It would be informative if we knew who did the baptizing. It seems evident that Peter did not. Did the accompanying Hebrew Christians from Joppa perform the ceremony? If not, then did the Gentiles baptize each other? Today, in many areas, only official representatives of an organized church are permitted to officiate at a baptismal service. This custom may add dignity and importance to the occasion but may not be a true interpretation of what was taught by the earliest leaders of the church. "Then prayed they him to tarry certain days" (v. 48). Cornelius and his associates had tasted the manna from heaven and desired more. God had sent Peter to them; perhaps it would be possible for him to remain in their midst. We have not been informed of the length of Peter's stay in the centurion's home, but it is a safe assumption that the days were used for additional meetings when saints were taught more of the doctrines of grace.
It would be informative if we knew who did the baptizing. It seems evident that Peter did not. Did the accompanying Hebrew Christians from Joppa perform the ceremony? If not, then did the Gentiles baptize each other? Today, in many areas, only official representatives of an organized church are permitted to officiate at a baptismal service. This custom may add dignity and importance to the occasion but may not be a true interpretation of what was taught by the earliest leaders of the church. "Then prayed they him to tarry certain days" (v. 48). Cornelius and his associates had tasted the manna from heaven and desired more. God had sent Peter to them; perhaps it would be possible for him to remain in their midst. We have not been informed of the length of Peter's stay in the centurion's home, but it is a safe assumption that the days were used for additional meetings when saints were taught more of the doctrines of grace.
William H. Marty, “Acts,” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham, (Chicago, IL: Moody Press, 2014), WORDsearch CROSS e-book, 1696.
William H. Marty, “Acts,” in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham, (Chicago, IL: Moody Press, 2014), WORDsearch CROSS e-book, 1696.
Ivor Powell, Ivor Powell Commentaries – Amazing Acts, (Grand Rapids, MI: Kregel, 1987), WORDsearch CROSS e-book, 176.
Ivor Powell, Ivor Powell Commentaries – Amazing Acts, (Grand Rapids, MI: Kregel, 1987), WORDsearch CROSS e-book, 176.
Thoralf Gilbrant, ed., “1094. γλῶσσα,” in The Complete Biblical Library Greek-English Dictionary – Alpha-Gamma, (Springfield, MO: Complete Biblical Library, 1991), WORDsearch CROSS e-book, Under: "1094. γλῶσσα".
Thoralf Gilbrant, ed., “1094. γλῶσσα,” in The Complete Biblical Library Greek-English Dictionary – Alpha-Gamma, (Springfield, MO: Complete Biblical Library, 1991), WORDsearch CROSS e-book, Under: "1094. γλῶσσα".