Verse by Verse

44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word.

45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also.

46 For they heard them speak with tongues and magnify God. Then Peter answered,

47 “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?”

48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days.

still speaking (v.44) — Peter had just begun his message (Acts 11:15)

those of the circumcision (v.45) — Jews — those who came from Joppa with Peter

astonished (v.45) = distraught — the same word is translated “amazed” in Acts 2:7

tongues (v.46) — the ability to speak a language without learning it. Here, tongues functioned as evidence to Peter and the Jews that the Holy Spirit had come upon Gentiles.

can anyone forbid (v.47) — a challenge, of sorts, to the astonished Jews

stay (v.48) — Peter had no problem, after this experience, staying in the house he once thought it unlawful to enter (Acts 10:28)

Most Bible teachers have taught that Peter used the “keys of the kingdom,” first with Israel, at Pentecost, and then with the Gentiles at the home of Cornelius. This is not confirmed by the Scriptures, however, nor can it be. Peter did not open the door to these Gentiles. God took the matter out of his hands, interrupting his sermon and opening the door Himself, while “they of the circumcision” looked on in astonishment.

It is a fair question to ask how Peter would have concluded his sermon had he not been interrupted, for the Scripture sheds clear light on this question.

Suppose Peter had continued with his sermon and his hearers, like those at Pentecost, had been convicted and had asked: “What shall we do?” What would Peter have replied? There can be but one answer. He had not, like Paul, been sent to preach faith in Christ without works, for salvation. Those who believed under his ministry, even among the Gentiles, were to be “baptized for the remission of sins” (Cf. Acts 2:38 with Mark 16:15-16).  But before Peter had come to this, and just after he had stated the necessity of faith in Christ for salvation, God interrupted his sermon and took the matter out of his hands. Hence Peter later defended himself before the other apostles, saying: “What was I, that I could withstand God?” (Acts 11:17). — Stam, pages 98-99.

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Here is still another departure from the program of the “great commission” which should be carefully noted. Gentiles, from here on and for some time to come, under Paul’s ministry, were to be baptized, since God had not yet fully and officially set Israel and the kingdom program aside, but water baptism was never to be required of Gentiles for salvation, as it was to have been under the “great commission.” Nor were they to receive the Holy Spirit only after being baptized as outlined in the “great commission” (Mark 16:16-18; Acts 2:38). Thus Paul could challenge those saved under his ministry: “Received ye the Spirit by the works of the law, or by the hearing of faith?” (Galatians 3:2).

As far as the Scriptures are concerned, the twelve did not again minister to Gentiles. Thus the ministry of Peter, the chief of the twelve, to this one Gentile household, coming as it did, after the stoning of Stephen and the conversion of Saul, was designed by God to cause Peter and the church at Jerusalem to give public recognition and endorsement to Paul’s subsequent ministry among the Gentiles when the issue was later brought up (See Acts 15:7-11, 22-29). — Stam, pages 100-101.

34 Then Peter opened his mouth and said: “In truth I perceive that God shows no partiality.

35 But in every nation whoever fears Him and works righteousness is accepted by Him.

36 The word which God sent to the children of Israel, preaching peace through Jesus Christ — He is Lord of all —

37 that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached:

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

39 And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree.

40 Him God raised up on the third day, and showed Him openly,

41 not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead.

42 And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead.

43 To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins.”

open his mouth (v.34) — indicating that what was about to be said was an important and solemn utterance

perceive (v.34) = to seize or grasp with the mind

no partiality (v.34) — A Hebraism — “to regard with favor” — lit. “to raise the face”

And now Peter makes a significant statement: “In truth I perceive that God shows no partiality” (v.34).

Mark well, this is the same person who, a few years ago, had been instructed: “Go not into the way of the Gentiles” (Matthew 10:5); who had heard his Master say; “I am not sent, but unto the lost sheep of the house of Israel” (Matthew 15:24) and “Let the children first be filled” (Mark 7:27). This is the one who had later been sent with the other apostles to preach repentance and remission of sins to all nations “beginning at Jerusalem” (Luke 24:47) who himself had cried to the house of Israel: “Ye are the children … of the covenant … unto you first … ” etc. (Acts 3:25-26). But now he says: “God has showed me that I should not call any man common or unclean” (Acts 10:28) and “In truth I perceive that God shows no partiality” (v.34) —  Stam, pages 92-93.

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accepted by Him (v.35) — The adjective is Paulo-Luken (Luke 4:19, 24; 2 Corinthians 6:2; Philippians 4:18). The idea expressed is that the disposition of heart evidenced by Cornelius and men of his type is one which God can regard with favor, so as to meet and satisfy it. Cf. Psalm 50:23; 107:9. Though the centurion was not yet actually in a state of salvation (11:14), he was an earnest seeker after it. And those who seek shall find (Matthew 7:7-8). — Walker, page 241.

you know (v.37) — Cornelius had heard about the ministry of Jesus (v.38)

doing good (v.38) = benefiting others

oppressed by the devil (v.38) — primarily, but probably not exclusively, demon possession

showed Him openly (v.40) — visibly in such a way that there could be no doubt He was the same person who had suffered and died

chosen (v.41) = appointed — These witnesses were chosen, by the time of their first call as followers of the Lord, to be witnesses of His resurrection.

preach (v.42) = evangelize

testify (v.42) = act as a thorough witness

prophets (v.43) — Isaiah 45:22; 49:6; 53:6; Zechariah 9:10, etc.

Peter here stressed a fact which is too often overlooked: that John actually preached baptism (Mark 1:4; Luke 3:3) and that he did this in connection with the manifestation of Christ to Israel (Cf. John 1:31). Then he continued with the story of the Lord’s earthly ministry “in the land of the Jews, and in Jerusalem” (vs.38-39) and finally related how they slew Him and hanged Him on a tree, but how God raised Him from the dead again, and how He had commanded the eleven to proclaim Him as God’s ordained Judge of quick and dead (vs. 39-40).

All this, of course, is strictly in line with prophecy and forms a striking contrast to Paul’s gospel of the grace of God, for whereas Peter began with Christ’s earthly ministry and proceeded to His death, resurrection and appointment as Judge, the apostle Paul later began with the death and resurrection of Christ as glad news for salvation and proceeded to His glory at God’s right hand as the Dispenser of grace and Head of the Body. Indeed, Peter, relating the fact of our Lord’s death, did not even offer it as the means of salvation, as Paul later did in “the preaching of the cross.”

Even according to prophecy and the “great commission,” however, salvation was to be through faith in the person of Christ. (Though the true believer at that time would “repent and be baptized for the remission of sins” according to the divine instructions  — Mark 16:16; Acts 2:38). Hence Peter went on to say: “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins” (v.43). — Stam, pgs. 97-98

23 Then he invited them in and lodged them. On the next day Peter went away with them, and some brethren from Joppa accompanied him.

24 And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends.

25 As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him.

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

27 And as he talked with him, he went in and found many who had come together.

28 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 or unclean.

29 Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me?”

30 So Cornelius said,  “Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing,

31 and said, ‘Cornelius, your prayer has been heard, and your alms are remembered in the sight of God.

32 Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you.’

33 So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God.”

lodged them (v.23) — Peter’s first step in response to the vision (see Leviticus 19:34)

some brethren (v.23) — Peter took six Jews along with him (v.45)

waiting (v.24) – actively expecting

relatives and near friends (v.24) — Again we see Cornelius’ concern for those around him (see 10:2, 7)

fell down at his feet (v.25) — common practice in the East for inferiors and petitioners

worshiped (v.25) — as one sent by God — but Peter tells him this was a wrong thing to do before a man (v.26). Christ, being God, accepted such honor (for example, Matthew 2:11)

you know (v.28) — The Gentiles knew how the Jews felt about them.

Jewish man (v.28) — Peter still defined himself as of the Jewish religion.

God has shown me (v.28) — Peter understood the point of the vision.

you have done well (v.33) — a common formula of thanks

present before God (v.33) — Cornelius understood that Peter was just a messenger.

The Israelites were, indeed, denied the “unclean” meats of which Gentiles freely partook (Leviticus 20:25). They were also forbidden to make covenants with the Gentiles or to intermarry with them (Deuteronomy 7:2-3; Ezra 9:2) and thus a distinct separation was maintained between them, but we know of no explicit injunction prohibiting any association at all with those of other nations, nor even of doing business with them. Indeed, as we have already seen, the Israelites were specifically instructed to deal kindly with Gentiles who had come among them and to treat them as those born in their midst (Leviticus 19:33-34). Certainly Cornelius, a God-fearing man, and living, as he did, in Palestine, was entitled to this sort of treatment as far as Moses’ law was concerned.

In what sense, then, had it been “unlawful” for Peter to even visit Gentiles, and why did his fellow apostles call him to account for so doing?

We believe the key to this problem is to be found in our Lord’s first commission to His twelve apostles (Matthew 10:1-7). Here the apostles were specifically instructed: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not” (Matthew 10:5).

While our Lord had as yet sent forth only these twelve, this rule would, of course, apply to any Jew, even though those who were indifferent or antagonistic to His claims would not recognize it.

As we know, our Lord Himself also kept aloof from the Gentiles during His earthly ministry. He did help one Gentile man and one Gentile woman, but they came to Him for help, and at least in the latter case He made it very clear that He had not been sent “but unto the lost sheep of the house of Israel” (Matthew 15:24).

We know that our Lord did not follow this course because of lack of love or pity for the Gentiles, but because He recognized the divine plan of the covenant and prophecy to send salvation to the Gentiles through redeemed Israel (Genesis 22:17-18; Zechariah 8:13, 23; etc.). So far as the revealed program of God was concerned, Israel must first be saved before salvation could be sent to the Gentiles. Thus our Lord said to the Gentile woman referred to above: “Let the children first be filled” (Mark 7:27).

Our Lord did not change all this after His resurrection, for under the so-called “great commission” the apostles were explicitly instructed to begin their ministry with Israel (Luke 24:47; Acts 1:8). This was with the assumption, of course, that Israel would now receive Christ, and that salvation could then also be sent to the Gentiles, Surely Peter makes it clear in Acts 3:25-26, that Israel must first be saved, so that salvation might flow through her to the Gentiles.

In view of this, it is natural that Peter had considered it “unlawful” to go to the Gentiles, for Israel had certainly not yet been saved. Indeed Israel had declared war on Christ (Acts 8:1-3).

But now the prophetic program was to be interrupted by the dispensation of the grace of God. God, in infinite grace, had already reached down to save Saul, the leader of the rebellion, with a view to sending him to the Gentiles, Israel’s obstinacy notwithstanding. To pave the way for this and to ensure the recognition of Paul’s subsequent ministry by the twelve, God had now sent Peter to the Gentiles, even though Israel remained unrepentant.

Peter, then had been in perfect harmony with the will of His Master, and was in perfect harmony with it still as he now went to the Gentiles. Note carefully the exact wording of his statement in Acts 10:28: ” … it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; BUT God has sowed me that I should not call any man common or unclean.”

How did God show Peter that he should go to these Gentiles even though his labors with Israel had not been successful? Was it by opening his eyes to Old Testament truth? Was it by the so-called “great commission”? No, it was by a special vision. — Stam, pages 86-89.

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

10 Then he became very hungry and wanted to eat; but while they made ready, he fell into a trance

11 and saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth.

12 In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air.

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

14 But Peter said, “Not so, Lord! For I have never eaten anything common or unclean.”

15 And a voice spoke to him again the second time, “What God has cleansed you must not call common.”

16 This was done three times. And the object was taken up into heaven again.

17 Now while Peter wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon’s house, and stood before the gate.

18 And they called and asked whether Simon, whose surname was Peter, was lodging there.

19 While Peter thought about the vision, the Spirit said to him, “Behold, three men are seeking you.

20 Arise therefore, go down and go with them, doubting nothing; for I have sent them.”

21 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?”

22 And they said, “Cornelius the 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.”

sixth hour (v.9) — about noon — one of the Jewish hours of prayer

trance (v.10) = ecstasy — transported beyond the normal action of the senses

saw (v.11) = steady contemplation

all kinds (v.12) — no distinction between clean and unclean

rise (v.13) — Peter was probably on his knees in prayer.

Not so, Lord! (v.14) — typical of Peter who often spoke impulsively

common or unclean (v.14) — By “common” is meant “profane,” “unhallowed.” The law of Moses prescribed certain animals as “clean” or fit for food and prescribed others as “unclean” or unfit for food (Leviticus 9; 20:25-26; Deuteronomy 14:3-21), and the Jews were most scrupulous in their observance of the distinction. One of the chief reasons why they regarded the Gentiles as “unclean” and refused to associate with them, was because the latter did not observe these food distinctions. — Walker, page 233.

what God has cleansed (v.15) — referring to Gentiles

taken up into heaven (v.16) — ultimate proof that God had cleansed it

wondering (v.17) = utterly at a loss (“perplexed” in Acts 2:12)

gate (v.17) = vestibule — the passageway from the street to the inner courtyard of the house

thought (v.19) = (a compound word) pondered carefully

you (v.19) — emphatic — Peter was the specific person God had chosen.

Peter did not proclaim the mystery to these Gentiles. He did not even know about God’s unprophesied purpose and grace. We are explicitly told that he did not understand why God was now sending him to the Gentiles and that the best explanation he could give to his critics was: “What was I, that I could withstand God?” (Acts 10:20; 11:17).

Nevertheless, Peter’s commission here was a departure from the prophetic order (Acts 3:25-26) and from the order of the so-called “great commission” (Luke 24:47; Acts 1:8) and was one of the first steps in the unfolding of God’s plan to bless the nations in spite of Israel’s rejection of Christ.

[But] Cornelius’ conversion was part of the connecting link between Peter’s ministry and Paul’s. While fully recognizing that Peter did not preach the mystery to Cornelius and his household and did not eve know about it, we should nevertheless take careful note of the following:

1) This incident took place after the conversion of Saul, which was the supreme demonstration of the longsuffering and grace of God, and the pattern for those who should thereafter believe on Christ to life everlasting (1 Timothy 1:13-16).

2) In the case of Cornelius we read for the first time that God had put “no difference” between Jew and Gentile (Acts 15:9).

3) Peter did not go to Cornelius under the “great commission,” but in obedience to a special commission.

4) God did not send Peter to Cornelius because Israel had now accepted Messiah and the apostles might now go on with their commission. He sent Peter because Israel had continued to reject Messiah and God was now to send salvation to the Gentiles in spite of them.

5) This could not have been the next step in the carrying out of the “great commission,” for the apostles had not yet finished their work at Jerusalem (Read carefully Zechariah 8:13: Luke 24:47 and Acts 1:8).

6) There is no record in Scripture of any of the circumcision apostles ever going to the Gentiles again. Indeed, later they promised to confine their ministry to Israel and acknowledged Paul as the apostle of the Gentiles (Galatians 2:2, 7, 9).

7) The Lord’s declaration that He would send Saul “far hence unto the Gentiles” is followed by this special commission to Peter, in order to open the way for Paul’s ministry among the Gentiles. Since Peter himself had, under God, recognized the salvation of uncircumcised Gentiles, the Hebrew believers at Jerusalem could take no legitimate exception to Paul’s Gentile ministry.

8) It was on the basis of Peter’s experience that Paul’s ministry among the Gentiles was later officially recognized (Acts 15:7-27; Galatians 2:1-9).

All this indicates that Peter’s ministry to Cornelius and his household was a distinct departure from the prophetic program and fits in naturally after Paul’s conversion and before his great ministry among the Gentiles was called in question. — Stam, pages 79-81.

1 There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment,

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

3 About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, “Cornelius!”

4 And when he observed him, he was afraid, and said, “What is it, lord?” So he said to him, “Your prayers and your alms have come up for a memorial before God.

5 Now send men to Joppa, and send for Simon whose surname is Peter.

6 He is lodging with Simon, a tanner, whose house is by the sea. He will tell you what you must do.”

7 And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually.

8 So when he had explained all these things to them, he sent them to Joppa.

Cornelius (v.1) — The name of an illustrious Roman “gen” or house, numbering among its scions the famous Scipios and Sullas. This centurion was evidently a Roman, and was perhaps connected with the house in question as a freedman.

Centurion (v.1) — A subordinate officer, that is, in command of a hundred men. A Roman legion or regiment consisted of 6.000 men, and was divided into ten cohorts, each containing 600 soldiers. These cohorts were subdivided into centuries, each of which was officered by a centurion.

The Italian Band (v.1) — “Band” being equivalent to “cohort.” The cohort was called “Italian” because, though not forming part of the regular legionary troops of the empire (which were never stationed in provincial towns like Caesarea), it was composed, in all probability, of Italians, volunteer members of the auxiliary troops.  Inscriptions have come to light which show that there was such an Italian cohort in Syria both in the second century and in A.D. 69, and the presumption is that there was one there earlier still. We know that Caesarea was a garrison town, being the residence of the procurator of Judea. Josephus mentions that five cohorts and a squadron of cavalry were stationed there. — Walker, pages 227-228.

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one who feared God (v.2) — The same phrase occurs in verses 22, 35; 13:16, 26; and a very similar one in 16:14; 18:7. It represents Gentiles who had given their partial adherence to the Jewish faith, while still remaining uncircumcised. In other words, they had learned from the Jews to worship the true and living God, but had not thrown in their lot fully with Judaism. There must have been varying degrees of outward profession among them. Many attended service at the Jewish synagogues and conformed to certain rules laid down for them as the condition of associating with Jews. — Walker, page 228.

household (v.2) — family and dependents, including servants

to the people (v.2) — to the Jews (the Greek word, in Acts, always has this meaning)

prayed (v.2) = petitions rising from a sense of need. Cornelius observed the Jewish hours of prayer (v.30).

clearly (v.3) — openly. Cornelius was awake when he saw the angel.

afraid (v.4) — terror caused by super-human forces

memorial (v.4) — called attention to him as one seeking God’s will (used in Matthew 26:13; Mark 14:9 for Mary’s anointing of Jesus’ head and feet)

household servants (v.7) — with a closer association with the family than ordinary slaves

devout soldier (v.7) — an orderly who shared Cornelius’ faith

Was Cornelius already saved? Had he received the remission of sins and possessed eternal life? We believe not, for the following reasons:

1) It was in response to his prayers that he was instructed to send for Peter to show him the way of salvation (verses 4-6; 11:14).

2) The statement: “He will tell you what you must do” (verse 6) is analogous to the “What shall we do?” of Acts 2:37 and the “What must I do?” of Acts 16:30. In each case the inquirers were told how to be saved.

3) Cornelius was promised: “He [Peter] shall tell thee words whereby thou and all thy house shall be saved” (11:14).

4) Peter instructed Cornelius and his household as to the “remission of sins” (10:43).

5) When Peter had rehearsed the incident to his brethren at Jerusalem they exclaimed, “Then hath God also to the Gentiles granted repentance unto life” (11:18). — Stam, pages 71-72.

36 At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did.

37 But it happened in those days that she became sick and died. When they had washed her, they laid her in an upper room.

38 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.

39 Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them.

40 But Peter put them all out, and knelt down and prayed. And turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up.

41 Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive.

42 And it became known throughout all Joppa, and many believed on the Lord.

43 So it was that he stayed many days in Joppa with Simon, a tanner.

Joppa (v.36) — (See 2 Chronicles 2:16; Ezra 3:7; Jonah 1:3.) It was built on an elevated piece of rocky ground which made it conspicuous to vessels approaching that coast. It was, and still is, the port of Jerusalem. It is the only harbor which affords shelter for shipping between Egypt and Mr. Carmel. Its modern name is Jaffa. Philip probably preached there on his way from Gaza to Caesarea (8:40). — Walker, page 222.

Tabitha (v.36) = gazelle (Aramaic) — with emphasis on its grace and beauty

Dorcas (v.36) = gazelle (Greek) — with emphasis on its bright eyes and gentle gaze

Lydda was near Joppa (v.38) — 1o or 12 miles

not to delay (v.38) = not to scruple or be reluctant or hesitate

showing the tunics and garments (v.39) — The widows were probably wearing the tunics (close-fitting, worn next to the body) and garments (loose cloaks worn over the tunics) that Tabitha made.

had made (v.39) = tense indicates “was in the habit of making”

As the healing of Aeneas foreshadows the restoration of a sick Israel in the future, so the raising of Dorcas speaks of the future resurrection of those in Israel who will have died “full of good works.” Together, the restoration of living Israel and the resurrection of Israel’s saved dead will be the means of turning many to the Lord. — Stam, page 68

32 Now it came to pass, as Peter went through all parts of the country, that he also came down to the saints who dwelt in Lydda.

33 There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed.

34 And Peter said to him, “Aeneas, Jesus the Christ heals you. Arise and make your bed.” Then he arose immediately.

35 So all who dwelt at Lydda and Sharon saw him and turned to the Lord.

Lydda (v.32) was on the direct route from Azotus to Caesarea (Acts 8:40). It was likely one of Philip’s stops after meeting the eunuch.

Lydda was called “Lod” in the Old Testament (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; 11:35), and still bears the name “Ludd.” It is situated in the fertile plain of Sharon, about ten or twelve miles southeast of Joppa on the way to Jerusalem. In the old times, the great caravan route from Babylon to Egypt passed through it. At the time of Peter’s visit, it was still a town of considerable importance. — Walker, page 221.

Aeneas (v.33) = praise — a Greek name. He was probably a Hellenistic Jew.

bed (v.34) — pallet, a poor man’s bed

make your bed (v.34) — said as an imperative — a sign of complete recover. “Do for yourself what others have been doing for you for eight years.”

Sharon (v.35) — It has the definite article with it, indicating the well-known fertile plain of that name (Isaiah 35:2) extending from Joppa to Mt. Carmel, between the central mountains of Palestine and the Mediterranean Sea. — Walker, page 222.

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As we have seen, God began to do something new with the conversion of Saul. But He would teach us at the outset that this does not mean that the old program was immediately to disappear. Though the secret crisis in Israel had passed with the stoning of Stephen, God would not leave the nation with any excuse for rejecting Christ. He would continue to work with His people. He would provoke them to jealousy by the conversion of the Gentiles (Romans 11:11). He would continue to prove, through Paul as well as the other apostles, that Jesus was the Christ (Acts 9:22; 18:28). He would stretch out His hands all day long to a disobedient and gainsaying people (Romans 10:21). The new program would only gradually displace the old. This is one reason why God now introduces Peter again, in the healing of Aeneas, the raising of Dorcas and the conversion of Cornelius. — Stam, pages 65-66.

23 Now after many days were past, the Jews plotted to kill him.

24 But their plot became known to Saul. And they watched the gates day and night, to kill him.

25 Then the disciples took him by night and let him down through the wall in a large basket.

26 And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple.

27 But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.

28 So he was with them at Jerusalem, coming in and going out.

29 And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him.

30 When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus.

31 Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied.

many days (v.23) = sufficient days — a period of considerable duration — three years (Galatians 1:18) — the period of time when he was in Arabia and Damascus

The first chapter in Galatians tells us of this fact. “Neither went I up to Jerusalem to them which were apostles before me, but I went into Arabia, and returned again unto Damascus” (Galatians 1:17). This is the only time his journey into Arabia is mentioned in the Bible. How long he spent there and what he did there is unrevealed. It is incorrect to say he spent three years in Arabia; in Galatians the statement is made that three years after his return to Damascus he went to Jerusalem. This does not mean that he was for three years in Arabia. — Gaebelein, page 185

watched (v.24) = kept watching narrowly and closely (2 Corinthians 11:32)

through the wall (v.25) — through a window

basket (v.25) — In Damascus the governor, under Aretas the king, was guarding the city of the Damascenes with a garrison, desiring to arrest me; but I was let down in a basket through a window in the wall, and escaped from his hands (2 Corinthians 11:32-33).

The ethnarch under King Aretas guarded the gates in order to apprehend Saul. Aretas was king of Arabia Petraea. We do not know how Damascus came into his hands at that time, but it can hardly have been without Roman consent. Coins which are extant prove that it was under direct Roman administration in A.D. 33-34, and again in A.D. 62-63. It must, therefore, have come into Aretas’ possession subsequent to A.D. 34; and Caligula (A.D. 37-41), who encouraged independent kingdoms in the east, is the emperor most likely to have conferred the city on the Arabian sovereign. These dates admirably suit the chronology … which gives A.D. 38 as the year in question. A comparison of the two accounts of this incident makes it clear that the Jews secured the ethnarch’s favor and cooperated in their attempt to seize Paul. — Walker, pages 216-217.

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We are told that Aretas was father-in-law to Herod Antipas and that he had made war on Herod for casting aside his daughter for his (Herod’s) brother Philip’s wife, Herodias (cf. Mark 6:17-18). It this be true the Jews at Damascus may well have sided against Herod, and the governor under Aretas may have reciprocated by trying to seize Saul for them. — Stam, page 52

tried (v.26) — tense indicates “repeatedly”

afraid (v.26) — tense indicates continuing action

This first visit to Jerusalem took place three years after his conversion. Why did he not return at once? … It had to be so to prove that he had his apostleship apart from Jerusalem. This is the reason why this historical account is embodied in the first chapter of the Epistle to the Galatians. In his defense of the gospel contained in that epistle he shows first that he is an apostle and how he became an apostle. The twelve in Jerusalem had nothing to do with it. — Gaebelein, page 186

apostles (v.27) — in this case, only Peter and James the Lord’s brother, who wasn’t one of the twelve (Galatians 1:18-19) He stayed 15 days with Peter.

In Galatians 1 … we learn the details of this visit. He did not see all the apostles, but only Peter and James, the Lord’s brother. The other apostles he did not see. This detailed statement is made to show that no council of the apostles was called before which Saul had to appear to receive the sanction of the apostles upon his own apostleship, a kind of ordination. He did not need this; the Lord had called and ordained him. He was an apostles, not of men, neither by man, but by Jesus Christ. — Gaebelein, page 187

disputing (v.29) — Back in Acts 6:9, we read of Hellenistic Jews, Saul probably included, disputing with Stephen in the synagogues. Now Saul returns to the synagogues and disputes on the other side — against the (same?) Hellenistic Jews.

brought him down to Caesarea (v.30) — More information as to why Saul left is given in Acts 22:17-21: Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance and saw Him saying to me, ‘Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.’  So I said, ‘Lord, they know that in every synagogue I imprisoned and beat those who believe on You. And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.’ Then He said to me, ‘Depart, for I will send you far from here to the Gentiles.’

peace (v.31) — Saul’s persecution had ended.

Political events, too, favored the church, for the attention of the Jews was mainly concentrated on the attempts of the emperor Caligula to set up  his image for worship in the temple at Jerusalem. Their suspense only ceased with his death (A.D. 41). — Walker, page 219

edified (v.31) = built up

fear of the Lord (v.31) — holy reverence

comfort (v.31) — corresponds to the Spirit’s title, Paraclete (Comforter)

In Galatians 1:21, referring to the same period of Saul’s life [when he returned to Tarsus — v. 30], he says: “Afterwards I came into the regions of Syria and Cilicia.” It may well be, then, that Tarsus was merely his base of operations from which he preached Christ in Syria and Cilicia. In fact there appears to be considerable evidence that this was the case.

We read in Acts 15:23 of the communication sent by the church at Jerusalem to “the brethren which are of the Gentiles in Antioch and Syria and Cilicia.” Also, in Acts 15:41 we are told that after Paul’s separation from Barnabas he “went through Syria and Cilicia confirming the churches.”

Now how and when did it come about that there were Gentile believers in Syria and Cilicia? Who had founded the churches there?

In answer to this question it should be observed first that neither Paul nor Jewish believers from Judea could have led these Gentiles to Christ before the conversion of Cornelius for according to the testimonies of both Peter and James in Acts 15:7, 14, Cornelius and those of his household were the first Gentiles to “hear the word of the gospel and believe.”

There were men of Cilicia in Jerusalem during Stephens’ ministry there (Acts 6:9) but these could not have brought Christ to Cilicia for they themselves rejected Stephen’s testimony and had helped to bring about his martyrdom.

Those scattered by “the persecution that arose about Stephen” could hardly have brought Christ to the Gentiles of this territory, for we are distinctly told that they “traveled as far as Phonice, and Cyprus, and Antioch, preaching the Word to none but unto the Jews only. And some of them … when they were come to Antioch, spake unto the Greeks preaching the Lord Jesus” (Acts 11:19-20). Thus these scattered believers reached as far as Antioch, but not further into Syria, much less Cilicia. Moreover Antioch is designated as the one city where they ventured to preach Christ to the Gentiles at that time.

It was the conversion of the Gentiles at Antioch, of course, that brought Saul there, and there he ministered for “a whole year” (Acts 11:26). We would not exclude the possibility that he evangelized Syria and Cilicia during that year, but again the record seems to confine his ministry to Antioch for that entire period, for it is written: “a whole year they assembled themselves with the church, and taught much people” (Acts 11:26). Nor could Paul have founded these churches during his first apostolic journey, for his route is outlined for us in the record, and it did not take him further into Syria or into Cilicia.

It is true that Paul could have sent evangelists into Syria and Cilicia during the year he spent at Antioch, but in the absence of any statement to that effect it would seem more probable that these churches were founded by Paul during this so-called “period of retirement” in Tarsus. Indeed, the statement in Acts 15:41 that “he went through Syria and Cilicia, confirming the churches,” would seem to imply that these were churches which he had founded. — Stam, pages 61-63.

17 And Ananias went his way and entered the house; and laying his hands on him he said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit.”

18 Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.

19 So when he had received food, he was strengthened. Then Saul spent some days with the disciples at Damascus.

20 Immediately he preached the Christ in the synagogues, that He is the Son of God.

21 Then all who heard were amazed, and said, “Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?”

22 But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.

Ananais’ faith was strong — He went to the man who had come to arrest him and called him “Brother.”

fell from (v.18) — a technical medical term, once again pointing to Luke’s profession of physician

scales (v.18) — also a medical term — the particles or scaly substance thrown off from the body

received his sight (v.18) — physically, but probably spiritually too. It was likely at this moment that he was filled with the Spirit.

some days (v.19) — A period of comparatively -short duration

with the disciples (v.19) — those he came to persecute

immediately (v.20) — See my notes on Galatians 1:15-17.

Straightway — Many place Paul’s visit to Arabia (Galatians 1:15-17) between verses 19 and 20, being of opinion that he sought retirement with God before entering upon public ministry. Others consider that it intervenes between verses 21 and 22; while others, again, would place it after verse 22 and before verse 23. Luke has omitted all mention of it as not falling in with the special scope of his missionary history. We know from Galatians 1:17 that Paul returned from Arabia to Damascus again, and Galatians 1:16 (immediately) proves that his retirement took place very soon after his conversion. Though we cannot say certainly at what point this narrative is to be interrupted to make room for it, yet, on the whole, it seems best to insert it between verses 21 and 22. The word “straightway” of the text renders a break after verse 19 very improbable. — Walker, page 214

in the synagogues (v.20) — the same synagogues to which he was carrying letters from the high priest

preached (v.20) = proclaimed as a herald

He is the Son of God (v.20) — the only place in Acts where Jesus Christ is specifically referred to as the Son of God.

A reason why we find Paul proclaiming that Jesus is the Christ, the Son of God, here is that the book of Acts is essentially the story of Israel’s fall, not the story of the birth and growth of the Church of this age. The opening question of the book is: “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). The answer at the close is: “The salvation of God is sent unto the Gentiles” (Acts 28:28). The Body of Christ did have its beginning with Paul, during the period covered by the latter part of Acts, but the main purpose of the book is to show how Israel rejected Christ in spite of the miraculous demonstrations of Pentecost, in spite of the powerful appeals of the twelve and even in spite of the testimony of Paul, who once had been Christ’s greatest enemy on earth. — Stam, page 49

increased all the more in strength (v.22) = was continually strengthened more and more

confounded (v.22) — confusion and perplexity of mind

proving (v.22) — The word means “to establish a conclusion by putting things side by side and comparing them.” Paul doubtless compared the Messianic prophecies of the Jewish Scriptures with the facts of the life and death of Jesus Christ. The verb is found again in 16:10; 19:33; Ephesians 4:16; Colossians 2:2, 19, with different renderings. — Walker, page 216

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The conversion and commission of Saul was representative. Rather than immediately crushing the rebellion against Christ, God was now to save men out of it and send them, like Saul, back into enemy territory with the offer of reconciliation by grace through faith.

It must be emphasized, however, that Saul’s conversion was but the first step in this direction. The salvation of the leader of the world’s rebellion, the call of another apostle, separate from the twelve: these were but the first departures from the prophetic program. This program was to be gradually displaced and temporarily replaced — by a parenthetical program of the mystery. As a whole the prophetic program still prevailed at this time.

This is clear from the fact that the Holy Spirit (as He operated then) was imparted to Saul by the laying on of hands, and that his sight was miraculously restored in the same way.

This is clear also from the fact that he was baptized with water to “wash away” his sins (See Acts 22:16). We know of course, that the washing of water was only symbolic; that it could not in itself wash away sin; that Saul was saved essentially by the grace and power of God. Indeed he was soon to go forth to make this truth known, preaching “the gospel of the grace of God.” But the fact that a new dispensation had begun does not mean that the old had already passed away. The other apostles could not yet have understood the secret purposes of God, nor had it been indicated to them that the discharge of their “great commission” would be interrupted, hence water baptism was still required, along with faith, for salvation (Mark 16:15-16) at the time when Saul was converted, and any true believer would be “baptized for remission of sins” (Acts 2:38).

The fact that the old dispensation still prevailed at that time is further emphasized by the type of man God chose to baptize Saul. Paul later says of him: “And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me … ” (Acts 22:12-13).

Those who contend that Israel was set aside at the cross and that Peter and the eleven were then sent forth by the risen Christ to preach “the gospel of the grace of God,” must find it difficult to explain why even Paul was later baptized by a devout, law-observing Jew, to wash away his sins!

No, Saul’s conversion was not the fruit of a message of grace preached by the twelve. He was saved “by the revelation of Jesus Christ” while the prophetic program and the “great commission” was still in force. But his salvation and his ministry were to usher in the “the dispensation of the grace of God,” which was to emerge gradually from the deadlock caused by Israel’s failure to accept her Messiah. — Stam, pages 44-46

10 Now there was a certain disciple at Damascus named Ananias; and to him the Lord said in a vision, “Ananias.” And he said, “Here I am, Lord.”

11 So the Lord said to him, “Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying.

12 And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight.”

13 Then Ananias answered, “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem.

14 And here he has authority from the chief priests to bind all who call on Your name.”

15 But the Lord said to him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel.

16 For I will show him how many things he must suffer for My name’s sake.”

Ananias (v.10) — Nothing is known of him except what is given here and in Paul’s account of these events in Acts 22:12-16 — where we learn that he was a devout Jew who kept the law. He was obviously also a believer in Jesus Christ as the Messiah, and was probably on Saul’s hit list when he traveled to Damascus.

street called Straight (v.11) — Visitors to Damascus know the street. It is still there, and constitutes the main highway. Along that street Saul passed, led blind to the house of one Judas, which now lies below the rubbish. That street in Damascus stretched from the western to the eastern gate. In the days of Saul it was very beautiful, typical in every way of that Greek movement; a great highway through the city of Damascus, the principal highway, divided by Corinthians columns into three avenues. — Morgan, pages 232-233.

Judas (v.11) — almost certainly a non-believing Jew who received Saul as the representative of the high priest

Paul’s mission to persecute believers was widely known (vs. 13-14, 21).

chosen vessel (v.15) — the treasure the vessel was chosen to carry is the Lord’s name (see also Jeremiah 18:1-6; Romans 9:21).

kings (v.15) — Paul spoke before Roman governors, King Agrippa (Acts 26) and, perhaps, Emperor Nero (2 Timothy 4:17).

Mark well that right here, at the outset of his ministry, when the Lord first commissions him, the Gentiles are mentioned before Israel. It is true, to be sure, that until Acts 28 he went to the Jews first in city after city, but this was not to further extend Peter’s offer of the kingdom, for that offer could be accepted only in the land. It was rather that Israel as a nation might have no excuse for rejecting Christ. While God was still dealing with Israel, these Jews outside the land were given first opportunity to hear that “Jesus is the Christ,” so that they might decide for themselves whether or not they would join the nation in its rejection of Christ and accept the responsibility for the judgment which was to follow. Furthermore, it was the natural thing for Saul, a Jew, to begin his ministry to “all men” by going first to his own people, who at least believed in the true God, to witness to them that the rejected Jesus was truly God’s Anointed. but Saul’s ministry was to be mainly to the Gentiles (Romans 11:13).

It is significant that upon Saul’s first return to Jerusalem after his conversion Christ appeared to him to say: Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning Me (Acts 22:18).

And when Saul argued the case, thinking that his testimony, more than that of others, might bear weight with them, the Lord replied summarily: Depart: for I will send thee far hence unto the Gentiles (Acts 22:21). — Stam, pages 39-40

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This [how many things he must suffer for My name’s sake] explains one of his [Paul’s] statements in the Colossians letter with which many have experienced difficulty: [I] now rejoice in my sufferings for you, and fill up that which is behind [still remains] of the afflictions of Christ in my flesh for His body’s sake, which is the church” (Colossians 1:24).

This passage in no way indicates that our Lord’s death on Calvary did not suffice to pay the whole debt of sin. It has rather to do with the present afflictions of Christ which we, his ambassadors, suffer, or should suffer, for Him.

The world’s attitude toward Christ has not changed. Were He here today they would crucify Him again. But He is exalted far above all, out of their reach. It is we who “fill up” that which still remains of His afflictions.

And Saul is our leader in this. He had led the rebellion and had cruelly persecuted the believers. Now God, allowing the rebellion to continue, had saved Saul, sending him forth as an ambassador of reconciliation to His enemies. Hence he now had to bear the suffering he had once inflicted upon others — suffering for Christ. Ah, but such suffering is sweet. He calls it “the fellowship of His sufferings” (Philippians 3:10). He rejoices in it (Colossians 1:24).

And we follow him in this too, for we also are ambassadors of grace, ourselves saved by grace. Therefore the apostle says to us: For unto you it is given in the behalf of Christ, not only to believe on  Him, but also to suffer for His sake (Philippians 1:29). — Stam, pages 43-44

Just a few verses earlier (Acts 9:4), the Lord told Saul that by persecuting believers he was persecuting Him. Then, in verse 16, He begins to explain how Paul’s sufferings were His sufferings.