1 Now about that time Herod the king stretched out his hand to harass some from the church.
2 Then he killed James the brother of John with the sword.
3 And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread.
4 So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.
5 Peter was therefore kept in prison, but constant prayer was offered to God for him by the church.
6 And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison.
7 Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, “Arise quickly!” And his chains fell off his hands.
8 Then the angel said to him, “Gird yourself and tie on your sandals”; and so he did. And he said to him, “Put on your garment and follow me.”
9 So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision.
10 When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.
11 And when Peter had come to himself, he said, “Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people.”
about that time (v.1) — when Barnabas and Saul were in Antioch. Herod died in A.D. 44, the year before the famine in Judea.
Herod, the king, mentioned here is known in history as Herod Agrippa I. He was the grandson of Herod the Great. First he had the tetrarchy of Philip (Luke 3:1), then he received the territory of Herod Antipas, Galilee and Peraea; lastly through political intrigue he added to his kingdom Judea and Samaria. Much of his time was spent in Rome, where he lived extravagantly. When he came to Jerusalem he tried in every possible way to gain the good will of the Jews by an outward observance of the law and defense of their customs. The persecution of the church was no doubt inspired by the desire to gain favor with the Jews. As far as the historical account goes, it seems his hatred was exclusively directed against the Apostles.
Four Herods are mentioned in the New Testament. All are types of the Anti-Christ and all were energized by Satan. Herod the Great who had the children of Bethlehem killed. The Herod who killed John the Baptist. The Herod who slew James, and the Herod Agrippa before whom Paul stood and preached. — Gaebelein, pages 219-221.
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Mark well: Herod does not stretch forth his hands against the Jews; he stretches forth his hands against “certain of the church” and, sad to say, Israel is pleased to have it so. She prefers the reign of this part-Edomite to that of her own Messiah.
The Edomites, the descendants of Esau, were Israel’s hereditary enemies. Indeed, Herod’s right to the throne was forfeited by the mere fact that he was not of the royal Davidic line nor even a full Israelite (Deuteronomy 17:15). — Stam, page 131.
James (v.2) — His only other mention in Acts is in 1:13 in the list of those at Pentecost. He had been one of Christ’s inner circle (Mark 5:37; 9:2; 14:33).
with the sword (v.2) — beheaded — considered disgraceful by the Jews
Days of Unleavened Bread (v.3) — leading up to Passover — Large crowds were in town for the feast, and Herod acted politically to appeal to them.
This (v.4) was Peter’s third (at least) trip to prison. (Acts 4:3; 5:18)
four squads (v.4) — four quaternions — four bands of four soldiers each, probably one squad for each three-hour watch during the night
bring him before the people (v.4) — for trial
after Passover (v.4) — after the entire eight-day feast. Herod behaved like a devout Jew and so would have avoided executions during Passover.
constant prayer (v.5) = earnest — lit. “to stretch out” — intense
two chains (v.6) — Peter was chained to two guards and two other guards stood by the door. Luke emphasizes how securely Peter was imprisoned. This was probably because of his previous escape from prison (Acts 5:19).
struck Peter on the side (v.7) — Although in prison and about to be killed, Peter was sleeping securely.
Our Lord had predicted that Peter would live to be an old man (John 21:18). Thus Herod’s plan to put him to death at this time could not succeed. Perhaps this is why Peter slept so soundly the night before he was to have been executed. — Stam, page 141.
gird yourself (v.8) — the long tunic, or under-garment, was tied on securely during the day but loosened at night
garment (v.8) — outer cloak
expectation (v.11) — of Peter’s trial and execution
We have seen how our Lord had promised the twelve apostles that they should occupy twelve thrones in the kingdom and should reign with Him over the twelve tribes of Israel (Matthew 19:28). We have further seen how, at Pentecost, “Peter, standing up with the eleven,” appealed to Israel to repent and receive her Messiah (Acts 2) and how God protected and sustained the twelve in the midst of the most violent persecutions, so that even when all the other believers had to flee from Jerusalem for their lives, the twelve alone remained in the city, divinely protected.
But now one of the twelve is slain; nor can any attempt be made to replace him by another, for he, unlike Judas, has a legitimate claim to one of the twelve thrones. Thus it becomes evident that the kingdom is not yet to be established on earth and that a new dispensation has already begun, as God removes His protecting hand from one of the twelve and allows Herod the king to slay him with the sword. Meanwhile the depth of Israel’s declension is seen in the fact that the Jews are pleased with Herod for killing James. — Stam, pages 133-134.
25 Then Barnabas departed for Tarsus to seek Saul.
26 And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.
27 And in these days prophets came from Jerusalem to Antioch.
28 Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar.
29 Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea.
30 This they also did, and sent it to the elders by the hands of Barnabas and Saul.
Barnabas knew Saul and had defended him on his first visit to Jerusalem (Acts 8:27).
It must not be overlooked that the reason the believers at Jerusalem had sent Barnabas to Antioch was that it had come to their ears that Gentiles — having neither circumcision nor the law — had come to trust Christ in that city. It is not strange, then, and a natural step in the unfolding of God’s program, that Barnabas simply exhorted these believing Gentiles “that with purpose of heart they would cleave unto the Lord” (a very general exhortation) while he went to Tarsus to find Saul. — Stam, page 117.
seek (v.25) = search thoroughly — Paul may have been away from home, ministering in Syria or Cilicia (Galatians 1:21)
called (v.26) — a received name. The name “Christian” perhaps intended derisively, was given by those outside the church.
Christian (v.26) — a Greek word with a Latin termination. The church members called themselves “disciples,” “brethren,” and “the Way.” Christian is used again only in Acts 26:28 and 1 Peter 4:16, again, in both places, with a hint of derision.
prophet (v.27) — This is the first mention of [New Testament] prophets. The title is given to Barnabas and others in Acts 13:1. Cf. also 15:32; 21:10; 1 Corinthians 12:28-29; 14:32, 37; Ephesians 2:20; 3:5; 4:11. The word means “an interpreter of God’s message,” chiefly by forth-telling, but sometimes also by fore-telling, though the latter sense is subsidiary. The special function of the prophet was that of exhortation, instruction and edification by means of the declaration of God’s message to His people. In Ephesians 4:11, prophets are ranked next to apostles in the orders of the ministry. — Walker, page 260.
Agabus (v.28) — shows up again only in Acts 21:10-11. Here, his prophecy resulted in Saul traveling to Jerusalem to bring relief to the assembly there. In chapter 21, he warns Paul not to travel to Jerusalem with his relief because it would not be accepted.
showed by the Spirit (v.28) — probably with an outward sign
famine (v.28) — That is, “over all the civilized (or Roman) world.” We have evidence from Suetonius, Dion Cassius, Tacitus and Eusebius to the effect that, in the reign of Claudius Caesar, there was famine in various parts of the empire (Italy, Greece, etc.). As regards Palestine, the harvest seems to have failed largely in A.D. 45, and entirely in A.D. 46, with the result that, in the latter year, a severe famine set in. Josephus describes its severity and mentions the fact that Queen Helena (mother of Izates, king of Adiabene in Syria), who went to Jerusalem as a royal proselyte in A.D. 45, was there through the famine and distributed corn and figs which she imported for the purpose from Egypt and Cyprus. — Walker, page 261.
Claudius (v.28) — Emperor of Rome A.D. 41-54
relief (v.29) — the first mention of one assembly giving to another.
Why did the believers at Antioch determine to send relief to those of one particular country? The answer to this question is a dispensational one.
First it must be noted that the relief was to be provided, not for all the people of Judea, but for “the brethren which dwelt in Judea.” This was not only because it was proper for these Antioch Christians to care for their brethren first, but because the believers in Judea were to feel the effects of the famine and the accompanying high prices far more keenly than others, whether in Judea or anywhere else.
These Judean believers, it must be remembered, had sold their houses and lands and had brought the proceeds to the apostles for distribution among the needy, in conformity with the standards of the kingdom which they had hoped soon to see established on earth.
Not one of the Pentecostal believers had lacked heretofore, [but] they were now bound to be the first to lack, having already disposed of their property. And this was only the beginning. Through the following years, not only the church at Antioch, but “the churches of Galatia” (1 Corinthians 16:1-3) “the churches of Macedonia” (2 Corinthians 8:1-4) “the churches at Achaia (2 Corinthians 9:2) and perhaps others, including even Rome, a long list of Gentile congregations, were to send material help to the “the poor saints … at Jerusalem” (Romans 15:26). Indeed, it was one of the specific agreements between the heads of the Jewish and Gentile churches at the great Jerusalem council, that the Gentile believers should “remember the poor” of the Judean churches (Galatians 2:10 — That the Jewish leaders referred to their poor is self-evident. They would have had no reason to ask for a promise that the Gentile church help its own poor or the poor in general.)
All this indicates that the kingdom program was being gradually set aside and that the new dispensation had already begun to dawn. The careful reader will note that the believers at Antioch did not have “all things common.” they contributed “every man according to his ability.” — Stam, pages. 118-121.
19 Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.
20 But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus.
21 And the hand of the Lord was with them, and a great number believed and turned to the Lord.
22 Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch.
23 When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord.
24 For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.
Phoenicia (v.19) — A country on the shore of the Mediterranean Sea, bounded roughly by Mt. Carmel on the south and the river Orontes on the north. It contained the important cities of Tyre and Sidon. Coasting vessels from Caesarea would readily convey these evangelists to the ports of Phoenicia. We find churches, some years later, at Tyre and Sidon (Acts 21:3-4; 27:3). — Walker, page 254.
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Antioch (v.19) — The capital of the Roman province of Syria, and the residence of the prefect. It was built by Seleucus Nicator about 300 B.C. and named after his father Antiochus. It was situated about 16 miles from the sea, at the spot where the river Orontes flows through the mountains. Its port was Seleucia (Acts 13:4). After Rome and Alexandria, it took rank as the third city in the empire. It contained a large Syrian population, with a considerable number of Jews also. But its civilization and culture were Greek, and its official and political tone Roman. It was thus a sort of cosmopolitan center, and well adapted to become the center of a missionary church. — Walker, page 255.
men from Cyprus and Cyrene (v.20) — Jews who were used to doing business with Gentiles
Every student of Acts should know the difference between Grecians [Hellenists] and Greeks. Grecians were Jews living, or having lived, outside of Palestine among the Gentiles, where the Greek language was spoken and Greek culture prevailed. Thus they became Grecianized, but were Jews nevertheless — Grecianized Jews. The Greeks on the other hand, were Gentiles. Thus we find Grecians among the believers before the conversion of Saul, while Greeks are not included until after. The word Grecians (Gr. Hellenistes) is found twice in early Acts (6:1; 9:29) and not again after that, while the word Greeks (Hellenes) is not found in early Acts but occurs 12 times from Acts 11:20 on. — Stam, page 110.
hand of the Lord (v.21) — God approved of this ministry.
Barnabas (v.22) — from Cyprus, with a good reputation (Acts 4:36)
In the remainder of the record of this assembly at Antioch nothing is said to indicate that Barnabas and Saul still, like those of verse 19, ministered to the “Jews only,” or that later on some Gentiles among them also believed. From the start their program differed from that which had prevailed at Jerusalem (Acts 11:29 cf. 4:32). It was this church that became the first great center of Gentile evangelism. It was this church from which Paul and Barnabas later traveled to Jerusalem to preserve Gentile freedom from the bondage of the Mosaic law. And significantly, it was no one from among themselves but “certain men which came down from Judea” who sought to bring these Gentiles under the law. And note: “Paul and Barnabas had no small dissension and disputation with them” (Acts 15:2).
At the close of the great Jerusalem Council, the elders sent letters to “the brethren which are of the Gentiles in Antioch and Syria and Cilicia” (Acts 15:23). And when Paul and Barnabas returned to Antioch with the news, “the multitude,” hearing the epistle, “rejoiced for the consolation” (Acts 15:30-31) indicating that the congregation there was overwhelmingly Gentiles. — Stam, page 112.
1 Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God.
2 And when Peter came up to Jerusalem, those of the circumcision contended with him,
3 saying, “You went in to uncircumcised men and ate with them!”
4 But Peter explained it to them in order from the beginning, saying:
5 “I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me.
6 When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air.
7 And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’
8 But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’
9 But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’
10 Now this was done three times, and all were drawn up again into heaven.
11 At that very moment, three men stood before the house where I was, having been sent to me from Caesarea.
12 Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house.
13 And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter,
14 who will tell you words by which you and all your household will be saved.’
15 And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning.
16 Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’
17 If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”
18 When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.”
Apparently the apostles in Jerusalem had only heard part of the story of what happened at Cornelius’ house
those of the circumcision (v.2) — some commentaries say this refers to Jews who considered circumcision and obedience to the law to be of prime importance — like the Judaizers in Galatians — but I don’t think the context makes a distinction between them and those mentioned in verse 1.
contended (v.2) = repeated and prolonged doubting and division
ate with them (v.3) — they seemed to consider this Peter’s chief offense — as in Galatians 2:11-14
doubting nothing (v.12) — Peter’s marching orders
at the beginning (v.15) — at Pentecost
Peter’s mission to Cornelius was a unique case designed by God for a purpose then still unrevealed.
A passage from J.N. Darby’s Bible Synopsis may be helpful here: “Now the mystery had been hidden in all former times; and in fact it needed so to be; for to have put the Gentiles on the same footing as the Jews would have been to demolish Judaism, such as God had Himself established it. In it He had carefully raised a middle wall of partition. The duty of the Jew was to respect this separation; he sinned if he did not strictly observe it. The mystery set it aside. The Old Testament prophets, and Moses himself, had indeed shown that the Gentiles should one day rejoice with the people; but the people remained a separate people. That they should be co-heirs, and of the same body, all distinction being lost, had indeed been entirely hid in God … ” (Acts to Philippians, pgs. 431-432)
The objection of the circumcision saints at Jerusalem, then, was simply that Peter had departed from the revealed order and program of God, for he, like they, had been sent to carry out a program consistent with the Abrahamic covenant and with prophecy. — Stam, page 104.
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It is supposed by some that their speaking in tongues (10:46) proves that their conversion was strictly a kingdom matter and not connected in any way with the present dispensation of the Body of Christ.
In support of this view Peter’s words are cited: “Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”
But the Corinthians, who were converted under Paul’s ministry and were called members of the Body of Christ (1 Corinthians 12:12-13, 27) were also given “the like gift” and freely spoke with tongues. Here were members of the Body, then, speaking with tongues.
What we must remember here is that this gift of miraculous power by the baptism with the Spirit was the only way in which Peter, still ignorant of the mystery, could tell that these Gentiles had been accepted of God apart from circumcision and baptism. This is one reason why even the Gentiles under Paul’s ministry were given miraculous powers while God still continued to deal with Israel as a nation. In this way Jews, believing and unbelieving alike, were given evidence that this was indeed a work of God.
As we progress in our studies in Acts we shall see many indications of an overlapping of the two dispensations, for while God had, with Paul’s conversion, begun to usher in the dispensation of grace, the new program was only gradually revealed, and meantime the signs must continue to prove to Israel and the Jewish believers that the new dispensation was the purpose of God. — Stam, pages 106-107.
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.
__________
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
