Acts 10.1-11.18

Cornelius (10.1-11.18)

The story of Cornelius answers two critical questions. First, how did God practically dissolve the divide between Jewish and Gentile believers? Second, how did He respond to a genuinely seeking Gentile sinner?

Cornelius’ angelic visitation (10.1-8, 22, 30-33; 11.13, 14)

Despite being a professional soldier, Cornelius was ‘a devout man’, God-fearing and ‘just’ (10.1, 2, 22). Giving ‘much alms to the people’ and praying ‘to God always’, he was highly respected by local Jews (10.2, 22) and noticed by God. Like OT ascending offerings (Lev 1.3), or grain offerings (of which a ‘memorial’ was burnt on the altar, Lev 2.2), Cornelius’ prayers and alms came ‘up for a memorial before God’ (10.4). But those OT sacrifices could never save; neither could Cornelius’ devotions. Probably sensing this, he seems to have prayed for more light. And God answered him in the same way He answered Daniel’s prayers: with an angelic visitation (10.31; cf. Dan 8.15; 9.3, 20-22).

At the ninth hour (15:00), while Cornelius fasted and prayed, a holy angel, in the form of a man dressed ‘in bright clothing’, entered his house, stood before him and addressed him by name (10.3, 22, 30; 11.13). The vision was clear (‘evidently’ translates phonerōs, meaning plainly), gripping (‘looked’ translates atenizō, to gaze intently), and terrifying: ‘he was afraid’ (10.3, 4). When Cornelius asked, ‘What is it Lord’ (10.4), the angel warned him, ‘Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side … who shall tell thee words, whereby thou and all thy house shall be saved’ (10.5, 6, 22, 32; 11.13, 14). Peter’s staying with a tanner may indicate ‘that the strictness of the Jewish law was losing its hold on Peter; since the tanner’s occupation was regarded as unclean by strict Jews, and the tanners were commanded to dwell alone’[i]. As soon as the angel departed, Cornelius ‘called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa’ (vv7, 8).

Peter’s heavenly vision (10.7-23, 28; 11.4-12)

God works in harmony with our prayers. When Cornelius’ messengers ‘drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour [12:00]’ (10.9; cf. Ps 55.17; Dan 6.10). Weakened with hunger, undistracted by others, and falling ‘into a trance’, Peter saw a ‘vision’ of ‘heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners … wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things [herpeton, reptiles], and fowls of the air’ (10.10-12, 17, 19; 11.5, 6; cf. Gen 1.25; 6.20; Rom 1.23). The Greek word translated ‘corners’ ‘was a technical expression … for the ends of a bandage’[ii]. This wide range of creatures represented every major group of land-based animals and birds. They were probably a mixture of ceremonially clean and unclean animals (Lev 11). Having been ‘let down from heaven’, this great sheet was then ‘received up again … drawn up again into heaven’ (10.16; 11.5, 10).

A voice from heaven commanded Peter to ‘kill, and eat’ (10.13; 11.7). Despite his hunger (which heightened the effectiveness of the vision), Peter refused, saying, ‘Not so, Lord; for I have never eaten any thing that is common or unclean’ (10.14; 11.8). It was a similar reaction to Ezekiel’s when God told him to eat cakes baked with human excrement (Ezek 4.9-14). Having observed Jewish dietary restrictions from birth, the thought of eating ceremonially unclean flesh horrified Peter. While God permitted Ezekiel to replace human faeces with ‘cow’s dung’ (Ezek 4.15), Peter was given no such concession. A greater issue was at stake – church unity. God, Who made every creature (Gen 1.24), gave every creature to Noah for food (Gen 9.3). Although He temporarily limited which animals Israel could eat, He now removed such dietary restrictions. ‘What God hath cleansed, that call not thou common’ (10.15). The message was so important, Peter was given the vision three times (10.16; 11.10).

Having “fastened [his] eyes [atenizō, to gaze intently]” upon and “considered” what he saw, 11.6, Peter remained ‘greatly perplexed’ (10.17, NASB). ‘And while Peter was reflecting on the vision, the Spirit said unto him, Behold, three men are looking for you. But arise, go downstairs, and accompany them without misgivings; for I have sent them Myself’ (vv19, 20; 11.11, 12, NASB). Their perfectly timed arrival (and their message), the vision, the heavenly voice and the Spirit’s prompting, all clinched the lesson in Peter’s mind. If he should no longer deem any animal common or unclean, how could he view Gentiles, who ate these animals, as common or unclean? That night Peter lodged the three Gentile messengers; the next day, ‘without raising any objection’, he travelled with them from Joppa to Caesarea, accompanied by six Jewish brethren (10.23, 29; 11.12, NASB). Ironically, it was to Joppa that Jonah fled to avoid preaching to Gentile Nineveh (Jonah 1.3).

Peter’s gospel message (10.24-48; 11.12-17; 15.17-9)

Arriving at Caesarea, Peter did something which, as an orthodox Jew, he would never have done before. He entered a Gentile house (10.24, 28; 11.12). There he found Cornelius, his kinsmen and near friends eagerly waiting (10.24, 27). In his enthusiasm Cornelius ‘fell down at [Peter’s] feet, and worshipped him’ (10.25). Of course, Peter immediately corrected this misplaced veneration, taking ‘him up, [and] saying, Stand up; I myself also am a man’ (10.26; cf. 14.11-18; Rev 19.10; 22.8, 9). With candour, Peter explained that although it was ‘an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation … God hath shewed me that I should not call any man common or unclean … I ask therefore for what intent ye have sent for me’ (10.28, 29). Cornelius, in turn, recounted his own angelic visitation three days previously and clarified that everyone was ‘present before God, to hear all things that are commanded thee of God’ (10.30-33; 11.13, 14).

Having established, as far as salvation is concerned, Jews and Gentiles are on a level playing field (10.34, 35), Peter preached a four-phased, God-centric and Christ exalting message (10.36-43). Phase 1: the OT anticipated Christ, bearing ‘witness, that through his name whosoever believeth in him shall receive remission of sins’ (10.43). Phase 2: John the Baptist announced Christ (10.37). Phase 3: fulfilling prophecy, ‘God anointed Jesus of Nazareth with the Holy Ghost and with power’ (10.38; cf. Isa 61.1; Lk 4.18). This anointing, which took place at His baptism, began a public ministry (witnessed by the apostles) of ‘preaching peace … doing good, and healing all that were oppressed of the devil; for God was with him’ (10.36, 38, 39). In contrast to secular rulers, who described themselves as ‘benefactors’ (Lk 22.25), or even Cornelius, who did many good works, Peter presented for ‘admiration and faith the supreme doer of good’[iii]. Focusing mostly in Galilee, the Lord’s ministry had a generally southward direction of travel, ending in Jerusalem. It was here the Jews crucified Him, so completing His public service (10.39; cf. 1.21, 22). Even though Christ preached primarily ‘unto the children of Israel’ His fame had spread widely, 10.36,37. Phase 4: God appointed Jesus of Nazareth to be the ‘Judge of the living and the dead’ (10.42, NASB). He confirmed this appointment by raising Him from the dead and showing Him openly to preselected witnesses, who ate and drank with Him (10.40, 41; 17.31). The Lord then commanded His disciples ‘to preach unto the people’ (10.42). This final phase was mostly northward, leaving Jerusalem (1.8).

As soon as Cornelius and his friends heard the Gospel, they believed it, God ‘purifying their hearts by faith’ and the Holy Spirit falling on them, being poured out upon them, and being received by them (10.44-47; 11.15, 17; 15.7-9). When they spoke (supernaturally) in foreign languages and magnified God, Peter and the six Jewish Christians who accompanied him were ‘astonished’. God had given to these Gentiles the same ‘gift of the Holy Ghost’ (10.45) as He had to Jewish disciples on the Day of Pentecost (‘at the beginning’, 11.15). Remembering the Saviour’s pre-ascension prediction of Spirit baptism and feeling unable to ‘withstand God’, Peter ‘commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days’ (1.5; 10.48; 11.16, 17).

Peter’s successful defence (11.1-18)

This section is bookended by what the Jerusalem-based apostles and brethren heard. First, they ‘heard that the Gentiles had also received the word of God’ (v1). When Peter came to Jerusalem they challenged him, ‘saying, Thou wentest in to men uncircumcised, and didst eat with them’ (vv2, 3). But having ‘heard’ his compelling, comprehensive and orderly exposition of the entire series of events, ‘they held their peace, and glorified God’ (v18).

[i] Vincent’s Word Studies of the New Testament, 4 vols. (Hendrickson Publishers), vol. 1, p. 497.

[ii] Ibid., p. 499.

[iii] Gooding D. True to the Faith (Coleraine, N Ireland: The Myrtlefield Trust, Reprinted 2013), p. 213.