Acts 10

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 27 2 8 0 0 10. The Church in Palestine, part 3) 10:1 48) ) ) Outline (continued)) 10:1 8 3. Peter s Call ) 10:1 3 a. Setting ) 10:4 6 b. Message ) 10:7 8 c. Action ) 10:9 23a 4.

Peter s Vision ) 10:9 13 a. Vision ) 10:14 16 b. Instruction ) 10:17 20 c. Call ) 10:21 23a d. Reception ) 10:23b 48 5. Peter s Visit to Caesarea ) 10:23b 29 a.

Arrival ) 10:30 33 b. Explanation ) 10:34 43 c. Sermon ) 10:44 48 d. Response ) ) ) ) 3. Peter s Call) 10:1 8) 10 1 In Caesarea was a man named Cornelius, an officer of what was called the Italian Regiment. 2 He was devout and feared God with his household; he gave generously to the people and prayed continually to God. 3 About three in the afternoon, he distinctly saw in a vision an angel of God, who came to him and said. Cornelius! 4 Gazing at him intently and fearfully, Cornelius said, What is it, Lord?

The angel answered, Your prayers and generous gifts to the poor have ascended and are remembered before God. 5 And now send men to Joppa and summon a man named Simon who is called Peter. 6 He is staying with a certain tanner named Simon, whose house is by the sea. 7 And when the angel who spoke to him had departed, Cornelius called two of his servants and a devout soldier of those who were continually with him. 8 He explained everything to them and sent them to Joppa.) ) In the closing years of its first decade, the Christian church continued to gain adherents among both the Jews in Judea and Galilee and the Samaritans. The church increased along the Mediterranean coast where Philip had preached the gospel in Azotus and towns as far north as Caesarea. Moreover, after visiting the Christians in Lydda, Peter stayed with the believers in Joppa.) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” The time had come to preach the gospel to people who were not of Jewish or Samaritan descent; the gospel had to be brought to the Gentiles 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 0 ). Not Paul, whom Jesus had commissioned to be the apostle to the Gentiles (9:15), but Peter was the first to break the barrier between Jew and Gentile. This action of Peter is understandable. First, he was the spokesman in Jerusalem when at Pentecost he proclaimed the gospel to the Jews. Next, he and John went to Samaria to welcome the Samaritans into the Christian church. And last, Peter opened the way for the Gentiles to enter the church when God called him to go to Cornelius in Caesarea.) 1 7 2 8 0 0 a. Setting) 10:1 3) 1. In Caesarea was a man named Cornelius, an officer of what was called the Italian Regiment.) This is the third time that Luke mentions Caesarea. First, Philip settled there after he preached the gospel while traveling northward from Azotus (8:40). Next, when Paul had to escape from Jerusalem, his Christian friends took him to Caesarea to board ship and sail to Tarsus (9:30). And third, Cornelius resided in Caesarea.) Caesarea was known originally as Strato s Tower, which Caesar Augustus gave to Herod the Great in 30 b.c.��1�� In turn, Herod wanted to please Caesar Augustus and named the city after him.

He rebuilt Caesarea to make it a showcase of the East. In a twelve-year period (22 10 b.c.), Herod constructed a theater, an amphitheater, public buildings, a racecourse, a palace, an aqueduct, and a magnificent harbor.) The city flourished; Greek culture and Roman influence drew a mixed population to this beautiful harbor city. Among these people was the Roman governor, who had his residence and headquarters in Caesarea. Even though Greeks, Romans, and other nationalities represented the majority of the population, Jews constituted an influential and powerful minority.) Under the authority of the Roman governor were some three thousand troops, among them the Italian Regiment. Its members belonged to the second cohort of Roman citizens who had volunteered their services (Cohors II. Miliaria Italica Civium Romanorum Voluntariorum).2 This regiment served in Caesarea in a.d. 69, and presumably also before that date, to protect Roman interests.) 1 1 2 8 0 “tw://bible.?id=42.7.1-42.7.6|AUTODETECT|” Serving with the Italian Regiment was a centurion, in essence a noncommissioned officer who commanded a hundred soldiers, named Cornelius. The name Cornelius was common in Roman circles and points to Roman citizenship; also, we know that a centurion had to be a Roman citizen. Further, we understand from Luke s description that Cornelius lived in a large house and had many servants. During his years of service in the armed forces, he had no doubt accumulated financial assets 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.6|AUTODETECT|” Luke 7:1 6) 1 1 -1 9 0 0 ) and had some measure of prestige.) 1 11 2 8 0 0 2. He was devout and feared God with his household; he gave generously to the people and prayed continually to God.) During his military career, Cornelius had become acquainted with the Jewish religion and had embraced it as one who feared God. That is, he attended the Sabbath worship services in the local synagogue and observed the Sabbath as a day of rest. He kept the Jewish dietary laws, generously gave material gifts to alleviate the needs of the poor, and daily prayed at set times.��3�� However, he did not consent to circumcision and baptism, and he refrained from offering sacrifices. Thus he followed the example of numerous Gentiles who worshiped God but who were not admitted to the Jewish community.��4��) [Cornelius] was devout and feared God with his household. The officer did not consider his religion a personal matter but acquainted his household with spiritual truths.

Indeed, at least one of his soldiers was known as a devout man (v. 7). Cornelius sought to live in harmony with the Ten Commandments and, by observing them, expressed his love for God. Luke writes that Cornelius prayed faithfully to God, expressed his loving concern to the poor, and made generous provisions available to them. His gifts to the poor were acceptable to God and were remembered by him as offerings (v. 4). Cornelius possessed a genuine faith in Israel s God, had true knowledge of God s precepts, and expected the coming of the Messiah. Without the virtues that Luke mentions, Cornelius could not have become a believer.

In short, Cornelius was ready to hear the gospel and accept Jesus Christ as Lord and Savior.) 3. About three in the afternoon, he distinctly saw in a vision an angel of God, who came to him and said, Cornelius! ) We see a parallel in the visions of Ananias and Paul in Damascus (9:11 16 and 9:12, respectively) and those of Cornelius and Peter in Caesarea and Joppa (vv. 3 and 10 16). Appearing to Ananias and Paul in separate visions, Jesus prepared them for their eventual meeting. The same thing is true for Cornelius and Peter.) For the Jews, the customary hour of prayer was three in the afternoon (see 3:1). At this hour one day, Cornelius was on his knees in prayer and suddenly saw an angel. Luke uses the word vision to describe the appearance of an angel of God.

When the apostles were set free from their Jerusalem prison, an angel of the Lord opened the doors for them (5:19). Likewise, Peter was released from prison by an angel of the Lord (12:7 10). But the angel who came to Cornelius appeared in a vision (see also 8:26).) Presumably, Cornelius had been told about the existence and the task of angels. For the centurion, however, the appearance of an angel who called him by name was a unique experience. Even if the officer was unfamiliar with angelic visits, he was not deceived by his senses. He was in full control of his faculties.��5�� The angel called him and said, Cornelius. ) ) ) Greek Words, Phrases, and Constructions in 10:2) ���������� �x� ���� fearing God.

The expression occurs four times in Acts (10:2, 22; 13:16, 26). In addition, the verb ������� (I worship) with participial forms refers to Gentiles who worship God (13:43, 50; 17:4, 17; 18:7).) 1 1 2 8 0 “tw://bible.?id=43.4.53|AUTODETECT|” �4�� this noun is virtually identical with the noun �0���. Depending on the context, the noun �6��� means household (e.g., in this verse and in 16:31, 34; 18:8); so does �0��� in ) 7 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” John 4:53) 1 1 -1 9 0 0 .��6��) 1 6 2 8 0 0 ��p ������ an idiomatic expression meaning always or regularly. It lacks the noun ������ (time).) ) ) b. Message) 10:4 6) 4. Gazing at him intently and fearfully, Cornelius said, What is it, Lord? The angel answered, Your prayers and generous gifts to the poor have ascended and are remembered before God. ) 1 1 2 8 0 “tw://bible.?id=42.1.13|AUTODETECT|” Two worlds meet in the encounter of the angel and Cornelius: the sinless world in which the angel moves and the sinful world to which Cornelius belongs. As soon as Cornelius sees the angel, he perceives the divine presence of God represented by one of his messengers. No wonder, then, that Cornelius is afraid when he looks intently at the angel.��7�� Zechariah and Mary, to whom the angel Gabriel appeared in the Jerusalem temple and in Nazareth, respectively, were also greatly perturbed. As a result the angel had to tell them not to be afraid 7 1 -1 9 0 “tw://bible.?id=42.1.13|AUTODETECT|” Luke 1:13) 1 1 -1 9 0 “tw://bible.?id=42.1.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.30|AUTODETECT|” 30) 1 1 -1 9 0 0 ). Similarly, Cornelius has nothing to fear.) 1 15 2 8 0 0 Cornelius asks, What is it, Lord? Note the similarity between Paul and Cornelius: Jesus called Paul by name on the way to Damascus, and the angel addressed Cornelius by name in Caesarea; Paul answered Jesus with the word Lord (9:5), and Cornelius used the same word for the angel.��8�� The officer knows that he faces a holy angel and, therefore, his response is more than a polite address.) The angel continues, Your prayers and generous gifts to the poor have ascended and are remembered before God. The message of the angel reassures this Roman centurion that his prayers to Israel s God are not offered in vain. God has accepted the love Cornelius shows to him through his generous gifts to the poor. Therefore, the angel tells Cornelius that God has remembered his prayers and generosity.) For the Jew, remembrance meant that he could appeal to God in prayer, because he had the assurance that he could count on God for help.��9�� Since Cornelius was a God-fearer and not a Jewish convert, he was barred from presenting offerings to God in the Jerusalem temple. But his prayers and his acts of generosity to his fellow man had been accepted by God.) 5.

And now send men to Joppa and summon a man named Simon who is called Peter. 6. He is staying with a certain tanner named Simon, whose house is by the sea. ) What was the content of the prayers Cornelius presented to God? Even though Luke fails to relate these details, the content of Cornelius s prayers is implied in the message of the angel. Cornelius had learned from a study of the Scriptures about the promised Messiah. We assume that since his arrival in Palestine, he had heard about the life and death of Jesus, but not about his resurrection, appearances, and ascension. He now prayed that God would grant him salvation through the promised Messiah, whom the apostles and the evangelists proclaimed.

Although the biblical text does not specifically indicate (see 8:40), by this time Philip perhaps had reached Caesarea and, having settled there, preached Christ s gospel.) And now send men to Joppa and summon a man named Simon who is called Peter. We make two observations. First, the angel does not reveal to Cornelius what God s answer to his prayers is. He tells him only how God will answer his requests. In other words, God desires that Cornelius exercise his faith. Next, God does not instruct the officer to travel to Joppa to meet Peter.

Rather, Cornelius must send his men to Peter and ask him to come to a Gentile home in Caesarea. This is significant: as the apostles Peter and John went to Samaria and welcomed the Samaritans as full members of the Christian church, so Peter travels to Caesarea and welcomes the Gentiles as full members in the church. Thus, in fulfillment of Christ s mandate to the apostles (1:8), God ordains new phases in the growth of the church through the apostles of Christ.) The directions Cornelius received from the angel were clear. As centurion and head of his household, he was to send men to Joppa, a city located about halfway between Gaza to the south and Mount Carmel to the north. To be precise, Joppa was situated thirty-five miles northwest of Jerusalem and thirty miles south of Caesarea. The men would invite Simon, who is called Peter, to the home of Cornelius.

Note that the angel used the Hebrew name Simon to indicate that Cornelius would ask a Jew to enter his home. Further, the men would have no difficulty finding Simon. They would meet him in the home of Simon the tanner, who lived by the sea. They would readily be able to locate the tanner s house, which was situated outside the confines of the city (see the commentary on 9:43).) ) ) Doctrinal Considerations in 10:1 6) When Christian missionaries brought the gospel to the Gentiles, they met a group of people called God-fearers. These people were Gentiles who had not fully embraced the Jewish religion and therefore could be classified as neither pagan nor proselyte. They were acquainted with the Septuagint translation of the Scriptures, but had not been incorporated into Judaism because they had not submitted to the Mosaic regulations pertaining to circumcision, baptism, and sacrifices.��10�� Many God-fearers accepted the teachings of the gospel, adhered to the Christian faith, and believed in Jesus as their Savior.

Among these God-fearers were Lydia, who was a seller of purple cloth in Philippi (16:14), Greeks in Athens (17:4), and Titius Justus in Corinth (18:7).) As Cornelius prayed to Israel s God, he did not know Jesus Christ. Yet God heard and answered his prayer. The point is that Cornelius could not have prayed unless he prayed in faith.��11�� Cornelius, then, prayed to God and asked for the gift of salvation in anticipation of knowing Christ. He lived in the expectation of Christ coming into his life, much as the Old Testament saints awaited the Messiah. Luke provides no evidence that Cornelius offered prayers to God and showed his generosity to the poor for the purpose of meriting salvation. Devoted to God, he strove to keep the summary of God s commandments with a heart filled with love for God and his needy neighbors.) ) Greek Words, Phrases, and Constructions in 10:4 6) Verse 4) 1 1 2 8 0 “tw://bible.?id=42.4.20|AUTODETECT|” ������� the verb ������ (I look intently at) appears fourteen times in the New Testament; twelve are in the writings of Luke 7 1 -1 9 0 “tw://bible.?id=42.4.20|AUTODETECT|” Luke 4:20) 1 1 -1 9 0 “tw://bible.?id=42.22.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.56|AUTODETECT|” 22:56) 1 1 -1 9 0 “tw://bible.?id=44.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.10|AUTODETECT|” Acts 1:10) 1 1 -1 9 0 “tw://bible.?id=44.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=44.3.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=44.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” 7:55) 1 1 -1 9 0 “tw://bible.?id=44.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.4|AUTODETECT|” 10:4) 1 1 -1 9 0 “tw://bible.?id=44.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.6|AUTODETECT|” 11:6) 1 1 -1 9 0 “tw://bible.?id=44.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=44.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.9|AUTODETECT|” 14:9) 1 1 -1 9 0 “tw://bible.?id=44.23.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.1|AUTODETECT|” 23:1) 1 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” II Corinthians 3:7) 1 1 -1 9 0 “tw://bible.?id=47.3.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.13|AUTODETECT|” 13) 1 1 -1 9 0 0 .) 1 30 2 8 0 0 ����� the vocative, but it denotes more than a polite address. In context, it means Lord. ) ���������� with the verb ������ this noun signifies to practise the virtue of mercy or beneficence. Here it means to make a donation for the poor. ��12��) Verses 5 6) ���������� this is the aorist active infinitive of the verb ��������� (I send after or for). The preposition in this compound verb means after. ��13��) ������ the dative is in apposition to the name Simon, thus, Simon, the tanner. ) ) ) c. Action) 10:7 8) 7. And when the angel who spoke to him had departed, Cornelius called two of his servants and a devout soldier of those who were continually with him. 8.

He explained everything to them and sent them to Joppa.) The angel had one task and that was to deliver God s message to Cornelius. Having accomplished his task, the angel left. But Cornelius in faith obeyed the instructions God had given him. He called two of his household servants who were thoroughly reliable, were acquainted with their master s devotion to God, and were spiritual men (see v. 2). In addition, Cornelius charged a soldier to accompany the two servants, obviously for protection. This soldier was a devout man who attended the worship services Cornelius conducted for the benefit of his household.

All three men possessed a spiritual treasure and thus were united in purpose.) Then Cornelius sent the two servants and the soldier on their way to Joppa. If this happened on a Monday, Cornelius would expect them to return on Thursday (see vv. 9, 23, 24, 30). If the men walked along the sandy and level road next to the Mediterranean Sea, they would have to allow themselves about ten hours to cover the distance between Caesarea and Joppa. They probably walked four hours on that first day and, starting out early the next morning, arrived in Joppa about noon on the second day.) ) Greek Words, Phrases, and Constructions in 10:7 8) A ����� the present participle is translated in the past tense because of the aorist tense of ������ (he departed).) ����� the word is equivalent to ����� (all). For Luke, the term is a favorite in both his Gospel and Acts. It occurs seventeen times in Luke s Gospel, thirteen times in Acts, four times in Mark, four times in Paul s Epistles, and once in James.) ) 4.

Peter s Vision) 10:9 23a) 9 The next day at noon as they were traveling and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted to eat; but while the food was being prepared, he fell into a trance. 11 And he saw heaven opened and a certain object like a large sheet being lowered to earth by its four corners. 12 In it were all the four-footed animals, reptiles of the earth, and birds of the air. 13 Then a voice said to him, Get up, Peter. Kill and eat. ) 14 Peter replied, Certainly not, Lord. I have never eaten anything impure and unclean. 15 And the voice spoke to him a second time, Do not consider unclean what God has made clean. 16 This happened three times; and immediately the object was taken up into heaven.) 17 While Peter was wondering what the vision he had seen might mean, the men sent by Cornelius, after asking directions to Simon s house, stood at the gate. 18 They called out and asked whether Simon called Peter was staying there. 19 While Peter was reflecting on the vision, the Spirit said to him, Three men are looking for you. 20 But get up and go downstairs. Accompany them without hesitation, for I myself have sent them. 21 So Peter went down to the men and said, I am the one you are looking for. What brings you here? 22 They said, Cornelius, an officer, a man who is righteous and fears God and is respected by all the Jewish people, has sent us. A holy angel told him to summon you to the house of Cornelius to hear a message from you. 23a Peter invited them to enter the house and gave them lodging.) ) Luke discloses that God prepares Cornelius for entering the Christian church and Peter for receiving Gentiles into the church as full members.

Luke devotes about a chapter and a half (10:1 11:18) to the subject of the first Gentiles accepting Jesus Christ as their Savior, receiving the gift of the Holy Spirit, and being baptized. In these chapters, Luke notes that God commissions Peter to open the door to the Gentiles; Peter represents the apostles and is the leader of the Jerusalem church. For that reason, Peter, not Paul, is the person who extends a welcome to the Gentiles.) Peter is a Jew who since childhood has learned not to enter the home of a Gentile and not to have table fellowship with a non-Jew. He must now learn to overcome his prejudice and accept as brothers and sisters God-fearing Gentiles who believe in Jesus. Through a vision, God prepares Peter for the meeting with Cornelius and his household.) a. Vision) 10:9 13) 9.

The next day at noon as they were traveling and approaching the city, Peter went up on the roof to pray.) The messengers of Cornelius have not lost any time while traveling. Within ten hours they arrive in Joppa. We surmise that after resting during the night, they continued their journey at daybreak and came to Joppa at noon. From Luke s reference to Peter being on the roof, we infer that the time of year was summer, which gave the travelers extended periods of daylight.) While the messengers approach Joppa, Peter seeks privacy on the flat roof of the tanner s house where he is staying. Palestinian houses in those days had outside staircases that led to flat roofs, where the people could either sleep during the hot summer nights or, in the case of Peter, enjoy the cool breezes from the Mediterranean Sea during the day. The house of the tanner apparently lacked an upper room.

Peter ascends the roof at noon that day for the purpose of spending time in private prayer.) 1 1 2 8 0 “tw://bible.?id=19.55.17|AUTODETECT|” The times of private prayer in Israel were morning, noon, and evening 7 1 -1 9 0 “tw://bible.?id=19.55.17|AUTODETECT|” Ps. 55:17) 1 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.10|AUTODETECT|” Dan. 6:10) 1 1 -1 9 0 0 ). The Jews in Jerusalem participated in public prayers at the temple during the time of the morning sacrifice and the mid-afternoon offering at three (see 3:1).��14�� In Joppa, Peter observes the hour of prayer at noon while he awaits the noon meal.) 1 5 2 8 0 0 10. He became hungry and wanted to eat; but while the food was being prepared, he fell into a trance.) The Greek indicates that Peter becomes very hungry, perhaps because he had fasted. Indeed, his body demands something to eat. Meanwhile, Peter s hostess is busy preparing the noon meal. While Peter endures the hunger pangs, his senses are keen as he focuses his thoughts in prayer to God. Then he falls into a trance, which the Greek expresses with the word ekstasis (from which we have the derivative ecstasy).

When Peter is in a trance, he neither loses control of his senses nor dreams. During a similar ecstatic experience Paul sees the Lord speaking to him and telling him to leave Jerusalem immediately (22:17 18). In either instance, the apostle enters into the presence of God to receive instructions for his ministry. In a profound state of concentration, both men are partially or completely oblivious to external sensations but fully alert to subjective influences coming to them by sight and sound.) In the case of Peter, all his senses are directed to God in anticipation of divine directives. God himself induces Peter s trance so that God is able to communicate visually and audibly with him.��15�� Note, then, that Peter s hunger pangs relate directly to the vision he receives when he falls into a trance. His physical senses are stimulated because of his desire to eat, yet, in spite of his keen appetite, he is fully prepared to decline the invitation to eat.) 11.

And he saw heaven opened and a certain object like a large sheet being lowered to earth by its four corners. 12. In it were all the four-footed animals, reptiles of the earth, and birds of the air. 13. Then a voice said to him, Get up, Peter. Kill and eat. ) Peter sees that heaven opens and a large sheet filled with all kinds of animals comes down. This is interesting indeed, because we would have expected the opposite to take place, namely, that all the animal species would come together on the earth and then be taken to heaven. But an object descends from heaven to earth, and Peter observes that it is lowered by its four corners.

The agents who are lowering this large sheet are not mentioned but undoubtedly they are angels. The purpose of this presentation is to indicate that the spectacle originates in heaven and not on earth.��16�� In other words, it is ordained by God.) 1 1 2 8 0 “tw://bible.?id=1.6.20|AUTODETECT|” When the sheet comes closer to view, Peter discerns that it contains all kinds of four-footed animals, reptiles, and birds of the air. Except for the fish of the sea, all the creatures God has made are present in this large and open container and thus, by comparison, are similar to those that were in Noah s ark 7 1 -1 9 0 “tw://bible.?id=1.6.20|AUTODETECT|” Gen. 6:20) 1 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” ). The sheet contains clean and unclean animals the sheep and the swine, the cow and the coney 7 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” Lev. 11) 1 1 -1 9 0 “tw://bible.?id=5.14.3-5.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.14.3-5.14.21|AUTODETECT|” Deut. 14:3 21) 1 1 -1 9 0 0 ). When Peter takes note of all these animals, he revolts as he hears a voice from heaven commanding him to kill and eat.) 1 1 2 8 0 “tw://bible.?id=43.18.28|AUTODETECT|” God instructed the Jew to separate himself from the Gentile by eating ritually prepared kosher food. Jewish people would not think of entering the home of a Gentile and eating or drinking with him 7 1 -1 9 0 “tw://bible.?id=43.18.28|AUTODETECT|” John 18:28) 1 1 -1 9 0 “tw://bible.?id=48.2.12-48.2.14|AUTODETECT|” ). Jews also refused to buy their meat from a Gentile butcher and thus avoided polluting themselves with something that was ritually unclean.��17�� These strict laws of separation offended the Gentiles, who could not see harm in eating unclean animals. Accordingly, by observing the Mosaic command not to eat with Gentiles, Peter considered himself clean and all the Gentiles unclean 7 1 -1 9 0 “tw://bible.?id=48.2.12-48.2.14|AUTODETECT|” Gal. 2:12 14) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The lesson God teaches Peter in this vision of the clean and unclean animals is that God has removed the barriers he once erected to separate his people from the surrounding nations. The barrier between the Jewish Christian and the Samaritan Christian had been removed when Peter and John went to Samaria to accept the Samaritan believers as full members of the church. Now the time has come to extend the same privilege to Gentile believers. Not man but God removes the barrier that separates the Jew from the Gentile. God instructs Peter to accept Gentile believers in the Christian church. God, not Peter, opens the gates of heaven to the Gentiles. God himself inaugurates a new phase of gospel ministry for Peter (11:18).) ) Doctrinal Considerations in 10:9 13) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Before Jesus ascended to heaven, he told the apostles to make disciples of all nations by baptizing and teaching believers regardless of race and color 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” ). Of course, the apostles understood the mandate they received to proclaim Christ s gospel everywhere. Their training, culture, and background directed them first to the Jews: they went to the lost sheep of the house of Israel 7 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” Matt. 10:6) 1 1 -1 9 0 0 ). But Jesus told them to be witnesses for him in Jerusalem, Judea, Samaria, and the ends of the world. Except for admitting Samaritans to the Christian church, the apostles understood the mandate to include only Jews living in countries other than Palestine (see, e.g., 11:19).) 1 2 2 8 0 0 God guided the apostles step by step as the church continued to develop. First, at Pentecost devout Jews repented, were baptized, and received the Holy Spirit (2:38). Then, after the persecution following the death of Stephen, the Good News entered Samaria, where Philip preached the word. Representing the apostles, Peter and John went to Samaria, prayed that the Samaritan believers might receive the Holy Spirit, and baptized them (8:14 17).) Next, through a vision of clean and unclean animals, God prepared Peter to preach the gospel to the household of the Roman officer Cornelius. These representative Gentiles received the Holy Spirit and were baptized. But the matter of full acceptance of the Gentiles into the Christian church was not settled until Paul and Barnabas returned from their first missionary journey to the Gentiles and reported their experiences to the members of the Jerusalem Council (15:4).) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” At this council meeting, those present debated whether Gentile believers had to submit to circumcision. For the Jew, circumcision signified that he belonged to the covenant God had made with Abraham 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 0 ). Thus, the Jewish Christians questioned whether the Gentiles who did not submit to circumcision were members of Abraham s covenant. Guided by the Holy Spirit, the Jerusalem Council determined that the Gentiles did not have to submit to circumcision but only to regulations that were already considered sacred prior to the Mosaic laws (15:19 20). For the Gentiles, therefore, baptism was sufficient.) 1 7 2 8 0 0 When Peter preached the gospel in Caesarea and baptized the household of Cornelius, the question of circumcision was not raised. God himself guided Peter, the apostles, and the Jewish believers in Jerusalem to accept the Gentiles. And in later years, God led the church to admit the Gentiles without circumcision. We conclude that God determines the church s direction and development.) ) ) b. Instruction) 10:14 16) 14. Peter replied, Certainly not, Lord.

I have never eaten anything impure and unclean. 15. And the voice spoke to him a second time, Do not consider unclean what God has made clean. 16. This happened three times; and immediately the object was taken up into heaven.) a. Certainly not, Lord. I have never eaten anything impure and unclean. When Peter sees the animals and hears the voice saying, Get up, Peter.

Kill and eat, he responds by using some of the words that the prophet Ezekiel uttered when Jerusalem was in a state of siege:) 1 1 2 8 0 “tw://bible.?id=26.4.14|AUTODETECT|” Not so, Sovereign Lord! I have never defiled myself. From my youth until now I have never eaten anything found dead or torn by wild animals. No unclean meat has ever entered my mouth. [) 7 1 -1 9 0 “tw://bible.?id=26.4.14|AUTODETECT|” Ezek. 4:14) 1 1 -1 9 0 0 , NIV]) 1 1 2 8 0 “tw://bible.?id=40.3.17|AUTODETECT|” Peter hears the voice of God addressing him; in his reply he addresses God as Lord. He knows that whenever God speaks from heaven, an important event is taking place. Two instances were the baptism and the transfiguration of Jesus 7 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 1 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 0 ). But the event of God addressing Peter is also significant. It marks the entrance of the Gentiles into the church in accordance with God s will, plan, and purpose.��18��) 1 1 2 8 0 “tw://bible.?id=26.4.14|AUTODETECT|” Peter s ingrained cultural objections are so strong that he forcefully refuses to obey God s command to kill and eat. Alluding to Scripture 7 1 -1 9 0 “tw://bible.?id=26.4.14|AUTODETECT|” Ezek. 4:14) 1 1 -1 9 0 0 ), he feels that he is on safe ground to object to the divine directive. Peter tells the Lord that he has never eaten anything impure and unclean and thus indicates that he observes the barrier between the Jew and the Gentile.) 1 1 2 8 0 0 What is the meaning of the words impure and unclean? The Jew could eat the meat of only those animals which God had declared clean, that is, ruminants and those with cloven hoofs. All other animals were impure and unclean. The large sheet let down to earth contained clean and unclean animals. When God told Peter to kill and eat, he did not make a distinction between these two categories. By contrast, Peter distinguished between clean and unclean; he regarded the clean animals defiled because of their association with the unclean animals.��19��) 1 1 2 8 0 “tw://bible.?id=45.14.14|AUTODETECT|” b. Do not consider unclean what God has made clean. This is the second time a voice speaks from heaven and answers Peter s legitimate objection. The voice conveys the message that God, who formulated the dietary laws for his people Israel, can also revoke them according to his sovereign will. God has made the animals clean; therefore, Peter with his fellow Jewish Christians can disregard the food laws that have been observed since the days of Moses 7 1 -1 9 0 “tw://bible.?id=45.14.14|AUTODETECT|” Rom. 14:14) 1 1 -1 9 0 0 ). Literally the Greek text can be translated, What God has made clean, do not continue to call unclean. ) 1 1 2 8 0 0 When does God abolish die dietary laws for Jewish Christians? The moment God removes the barrier between the Jew and Gentile, the validity of the food laws ceases. Abolition of these laws means that Jewish and Gentile Christians enter into a new relationship and accept one another as equals in the church. God himself removes the barrier, for he is the lawmaker.) 1 1 2 8 0 “tw://bible.?id=40.15.11|AUTODETECT|” c. This happened three times. The heavenly voice is unable to convince Peter until he has heard it three times. Peter should have remembered Jesus teaching that food does not make man unclean when it enters his mouth 7 1 -1 9 0 “tw://bible.?id=40.15.11|AUTODETECT|” Matt. 15:11) 1 1 -1 9 0 0 ). Three times the heavenly voice speaks to Peter to tell him that God has made all foods clean. By implication, God is teaching Peter that with the abolition of food laws Peter can now associate with Gentiles and have table fellowship. After hearing the heavenly voice three times, Peter is convinced. When the chief spokesman for the twelve apostles and the leader of the Jerusalem church heeds the voice, the sheet is suddenly taken up to heaven. This return to heaven once again indicates that God himself has opened the way for the gospel ministry to the Gentiles.) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:14 15) Verse 14) ������� the intensive adverb is a negative compound that signifies by no means. It is a combination of ���� (and not) and �� (to a man).) �P������ & ��� the negative adverb negates the verb, yet it pointedly means nothing. ��20��) Verse 15) 1 1 2 8 0 “tw://bible.?id=40.26.42|AUTODETECT|” ����� � �������� the construction is redundant, but the prepositional phrase is idiomatic 7 1 -1 9 0 “tw://bible.?id=40.26.42|AUTODETECT|” Matt. 26:42) 1 1 -1 9 0 “tw://bible.?id=43.4.54|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=43.4.54|AUTODETECT|” John 4:54) 1 1 -1 9 0 “tw://bible.?id=43.21.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.16|AUTODETECT|” 21:16) 1 1 -1 9 0 0 ).) 1 54 2 8 0 0 ��������� the aorist active denotes a single occurrence during which God declared all animals clean.) �t ������ the present imperative with the negative particle conveys the message stop considering unclean what God has declared clean. ��21��) ) ) c. Call) 10:17 20) 17. While Peter was wondering what the vision he had seen might mean, the men sent by Cornelius, after asking directions to Simon s house, stood at the gate. 18. They called out and asked whether Simon called Peter was staying there.) When God removes the sheet, he also causes Peter s trance to cease. The significance of the vision God has given Peter, however, is not at all clear to Peter. The apostle meditates; he ponders the meaning of that which he has seen.) Peter realizes that God is at work in his life and that he will make the meaning of the vision plain to him.

He knows that the extraordinary vision has something to do with his ministry of the gospel. And indeed, God himself immediately provides the explanation of the vision. He sends Gentiles from Cornelius in Caesarea to Peter in Joppa.) The three men sent by Cornelius have arrived in Joppa and have asked here and there for the address of Simon the tanner. We conjecture that they have no difficulty finding the house, which was situated along the seashore. When they arrive at the gate, they inquire whether Simon, who is also known as Peter, is staying with the tanner. The appearance of the Roman soldier probably is unsettling to Peter s host.

Further, the clothing and speech of the two servants indicate that they are non-Jews. The men stand at the gate, call the owner of the house, and inquire where Simon Peter resides.) 19. While Peter was reflecting on the vision, the Spirit said to him, Three men are looking for you. 20. But get up and go downstairs. Accompany them without hesitation, for I myself have sent them. ) Peter is still in deep thought and has not heard any of the conversation between his host and the visitors. The Spirit of God addresses him and tells him that three men are at the door and want to meet him.

Luke often records that the Spirit instructs God s servants to go somewhere or do something (e.g., 8:29, 39; 11:12; 13:2; 21:11). The Spirit informs Peter how many men are looking for him, but not who they are. However, to calm Peter s mind, the Spirit instructs him to go downstairs and not to show any hesitation. The Spirit assures Peter that he has sent these men to Joppa to meet the apostle.) Peter has to overcome at least two causes for hesitation when he meets the men at the gate. First, he knows that they are Gentiles who have traveled and need accommodation. That is, Peter and his host must lay aside the Jewish restrictions on associating with Gentiles.

They must feed these men and provide shelter for one night. Second, Peter ought to lay aside any fear of being in the presence of a Roman soldier and two servants of a Roman officer at a time of political tension between the Jews and the Romans.��22��) When the Holy Spirit removes Peter s fears by telling him that God has sent the three men to him, the meaning of the vision becomes clear to Peter. God himself has assured Peter that what he has declared clean, Peter ought not to call unclean. God wants Peter to associate with these Gentiles. And they, in turn, will relate to him the account of the angel of God who visited Cornelius. This is the confirmation Peter receives, namely, to know that God is interpreting the vision for him in terms relating to gospel ministry.) ) Greek Words, Phrases, and Constructions in 10:17 20) Verse 17) �� � �4� introduced by the imperfect active �������� (he was thoroughly perplexed), the indirect question features the present optative of the verb �0�� with the particle �: as to what the vision might mean. ��23�� Note the use of the present, imperfect, aorist, and perfect tenses in the verbs and participles of this verse.) Verse 18) ���������� �0 ����� the imperfect middle of ���������� (I inquire) is followed by an indirect question.

But the fact that �0 can be used to introduce a direct question and that �����, here, is strictly incorrect for an indirect question, which requires ���, there, may point to this not being intended to be indirect at all, but a direct quotation: they were enquiring, Does Simon & lodge here? ��24��) Verse 19) ��� ������ with the present middle participle in the genitive (��������������) this personal noun forms the genitive absolute construction.) ����� Codex Vaticanus has the reading ��� (two). This reading is based on verse 7 and refers to the two servants, who are accompanied by a soldier as a guard. Scribes supposedly harmonized the reading with 11:11, where the word ����� appears. However, a broad range of textual witnesses supports the reading �����.��25��) ) ) d. Reception) 10:21 23a) 21. So Peter went down to the men and said, I am the one you are looking for.

What brings you here? 22. They said, Cornelius, an officer, a man who is righteous and fears God and is respected by all the Jewish people, has sent us. A holy angel told him to summon you to the house of Cornelius to hear a message from you. ) Peter meets the men at the gate and introduces himself as the person they want to see. He asks them why they have come to Joppa and why they want to meet him. Then he hears the details concerning the spiritual and moral life of Cornelius, a Roman military officer in Caesarea. The messengers portray Cornelius as a righteous man who fears God.

In other words, they tell Peter that Cornelius worships God in the local synagogue and also in his home. They add that Cornelius has the respect of all the Jewish people, specifically, those residing in Caesarea. This last point is significant, for the Jews would not testify to his godliness if the officer did not worship Israel s God.��26��) Then the men inform Peter about the angelic visit to Cornelius some two days earlier. They relate that in obedience to the message that the centurion received, they have come to meet Simon Peter in Joppa. They describe the angel as holy. By respecting the holiness of the angel, they show their sincerity and faithfulness.

They also relay the meaningful information that the angel gave to Cornelius, namely, to invite Simon Peter to deliver the gospel message in the officer s home in Caesarea. Here, then, is the purpose of their mission, and they look to Peter for a reply.) Unfortunately, Luke is brief in his account and fails to describe Peter s reaction. How the apostle must have marveled at God s guiding care and purposeful design! What a realization it must have been for him that the church was about to enter a new phase of its ministry! To be sure, the vision and the visit of the three men from Caesarea testify to the changes that are about to happen.) 23a. Peter invited them to enter the house and gave them lodging.) Peter understands that he must accept the visitors and, implicitly, Simon the tanner concurs.

These two men now serve as hosts to the visitors and provide for them the meal that has been prepared (v. 10). We have no information whether Peter breaks bread with the Gentiles, but we have reason to believe that, in obedience to the vision, he does. As soon as he leaves Joppa he will have to eat a number of meals with non-Jews. The men spend the afternoon conversing with one another, and Peter makes preparations to travel to Caesarea. They stay with Simon the tanner that night, and the next day they are ready to return to Cornelius.) ) Greek Words, Phrases, and Constructions in 10:22) ��� ����� the nation. These words come from the lips of Gentiles.

A Jew would have used the term ���� (God s own people).) ) 5. Peter s Visit to Caesarea) 10:23b 48) 23b The next day Peter, accompanied by some of the brothers from Joppa, went out with them. 24 And the following day he arrived at Caesarea. Cornelius was waiting for them and had invited his relatives and close friends. 25 As Peter entered the house, Cornelius met him, fell at his feet, and worshiped him. 26 But Peter made him get up and said, Stand up! I, too, am only a man. 27 And talking to him, Peter entered and found the many people who had gathered. 28 He said to them. You yourselves know it is unlawful for a Jew to associate with or visit a Gentile. Yet God has shown me not to call any man impure or unclean. 29 That is why I came without raising any objection when I was summoned.

So I ask why have you summoned me? ) 30 Cornelius said, Four days ago at this hour, at three in the afternoon, I was in my house praying. Suddenly a man in radiant clothes stood before me 31 and said, Cornelius, your prayer has been heard and your generous gifts to the poor have been remembered before God. 32 Send, therefore, to Joppa and invite Simon who is called Peter. He is staying in the house of Simon the tanner by the sea. 33 So immediately I sent for you, and you did well in coming. Now, then, we are all here before God to hear everything that you have been, instructed by God to tell us. ) 34 Peter said: I truly understand that God shows no favoritism. 35 But in every nation, the man who fears him and does what is right is accepted by God. 36 You know that the message which proclaims peace through Jesus Christ, that he is Lord of all, was sent to the people of Israel. 37 And you know what happened throughout Judea, beginning in Galilee after the baptism that John preached. 38 You know about Jesus of Nazareth, how God anointed him with the Holy Spirit and power, and how he went around doing good and healing all who were dominated by the devil, for God was with him. 39 And we are witnesses of everything he did both in the land of the Jews and in Jerusalem. They put him to death by hanging him on a tree, 40 but God raised him on the third day. God caused him to be seen, 41 not by everyone but by witnesses who were appointed beforehand by God, that is, to us who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that Jesus is the one whom God appointed judge of the living and the dead. 43 All the prophets bear witness to him that through his name everyone who believes in him receives forgiveness of sins. ) 44 While Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the message. 45 And all the circumcised believers who had come with Peter were amazed that the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speaking in tongues and praising God.) Then Peter said, 47 Can anyone prevent these people from being baptized with water?

Because they have received the Holy Spirit as we have. 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked him to remain with them a few days.) ) In the first part of chapter 10, Luke relates that God has made possible the meeting between Cornelius and Peter. Accordingly, Peter has authority to preach the gospel to Gentiles and to accept them as Christians. Peter realizes that this step is significant for the church and therefore requests that six Jewish Christians from Joppa accompany him (see 11:12). Likewise, Cornelius is fully aware of the importance of this event and invites his relatives and intimate friends to his house.��27��) a. Arrival) 10:23b 29) 23b.

The next day Peter, accompanied by some of the brothers from Joppa, went out with them. 24. And the following day he arrived at Caesarea, Cornelius was waiting for them and had invited his relatives and close friends.) Peter makes final preparations for his visit to Caesarea: he invites six members of the church in Joppa to go along with him. He wants eyewitnesses to report accurately his visit to the home of a Gentile so that the church can learn the details of this extraordinary visit (11:1 18).) We have no indication when Peter and his companions left Joppa, but a party of ten people needs more time to get ready than two or three messengers. Luke notes that they leave, travel all day, and arrive in Caesarea the next day. On foot the trip takes about ten hours. No doubt the travelers spend the night somewhere and come to Caesarea during the course of the following day.

If Cornelius received the angel s instructions on a Monday and immediately sent his messengers to Joppa, these men arrived there on Tuesday. The next day, Peter left for Caesarea and entered the house of Cornelius on Thursday (see v. 30).) Luke writes that Cornelius is waiting anxiously for Peter s arrival. The officer has made all the preparations for this important visit by gathering relatives and close friends in his home. Evidently he has lived many years in Caesarea, for his extended family has come to reside there. In the course of time, Cornelius has been able to build up lasting friendships with residents in the area. All these people respond to Cornelius s invitation to meet Simon Peter and to hear him proclaim Christ s gospel.

With Cornelius they are waiting to greet the returning messengers, the six Jewish Christians from Joppa (see v. 45; 11:12), and Peter. When the party of ten persons enters his home at the expected hour, Cornelius meets Peter at the gate and welcomes him.��28��) 25. As Peter entered the house, Cornelius met him, fell at his feet, and worshiped him. 26. But Peter made him get up and said, Stand up! I, too, am only a man. ) How did Cornelius know the exact time of Peter s arrival in Caesarea? We do not know.

The Western text has an expansion of this passage and provides an explanation: And as Peter was drawing near to Caesarea, one of the servants ran ahead and announced that he had arrived. And Cornelius jumped up and [met him]. ��29�� But this reading is regarded to be a later explanation of the text and thus lacks authenticity.) 1 1 2 8 0 “tw://bible.?id=2.20.3-2.20.4|AUTODETECT|” When Peter enters the home of Cornelius, he is astonished to see that this military officer puts his authority aside and falls to the ground to pay respect to Peter. From his Gentile background, Cornelius knows no other way to honor Peter than by prostrating himself. Cornelius is of the opinion that the person pointed out by the angel of God must be deserving of the highest respect. ��30�� By contrast, Peter shuns any action that resembles idolatry, for one of God s commandments is to worship only God 7 1 -1 9 0 “tw://bible.?id=2.20.3-2.20.4|AUTODETECT|” Exod. 20:3 4) 1 1 -1 9 0 “tw://bible.?id=5.5.7-5.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.7-5.5.8|AUTODETECT|” Deut. 5:7 8) 1 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” ). Scripture teaches that whenever man seeks to worship either an angel or a fellow man, he is told not to do so but to worship God 7 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” Rev. 19:10) 1 1 -1 9 0 “tw://bible.?id=66.22.8-66.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.8-66.22.9|AUTODETECT|” 22:8 9) 1 1 -1 9 0 0 ). Consequently, when Cornelius and Peter meet, their initial encounter causes embarrassment.) 1 3 2 8 0 0 Peter realizes that Cornelius wishes to show him deep respect, but he tells the officer to get up on his feet. He seeks to rectify the situation with an appropriate response and says, Stand up! I, too, am only a man. In other words, Peter reveals himself as an ordinary man who in the sight of God is on the same level as Cornelius. He teaches the centurion the equality of all believers in God s presence.) 27. And talking to him, Peter entered and found the many people who had gathered. 28.

He said to them, You yourselves know it is unlawful for a Jew to associate with or visit a Gentile. Yet God has shown me not to call any man impure or unclean. 29. That is why I came without raising any objection when I was summoned. So I ask why have you summoned me? ) a. Talking to him, Peter entered. Luke describes the initial meeting of Peter and Cornelius and indicates that the two men have many things to discuss.

Cornelius invites Peter to enter a large room, where he meets the relatives and close friends of Cornelius. Peter, then, faces a Gentile audience of many people. If he has any doubt about the significance of his vision, in the presence of these Gentiles that doubt disappears.) 1 1 2 8 0 “tw://bible.?id=23.56.3|AUTODETECT|” b. It is unlawful for a Jew to associate with or visit a Gentile. At first glance, Peter s remark lacks friendliness and appears to be a verbal lesson on alienating himself from prospective converts to the Christian faith. However, Cornelius and his relatives and friends are personally acquainted with the strict separation rules that the Jews observe. Even though some Gentiles worship with the Jews in the local synagogue, they are unable to socialize with them because of the Jewish laws on table fellowship (see 11:2 3), The Jews recognize only converts to Judaism; only these people have attained full recognition in the Jewish community 7 1 -1 9 0 “tw://bible.?id=23.56.3|AUTODETECT|” Isa. 56:3) 1 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” ); they are permitted to visit Jews and eat with them. The Gentiles know that the Jews do not even buy their food from the Gentiles for fear of contamination. They have experienced that Jews are unwilling to set foot in the home of a Gentile 7 1 -1 9 0 “tw://bible.?id=40.8.8|AUTODETECT|” Matt. 8:8) 1 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.6|AUTODETECT|” Luke 7:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 By entering Cornelius s house and perhaps eating something presented to him as refreshment after the journey, Peter must explain to his Gentile audience why he differs from other Jews. From infancy, every Jew has been told that being in the house of a Gentile and eating with him constitutes a violation of Jewish law.��31�� The Gentiles know this from their association with Jews in business and work. Should Peter now neglect to explain his conduct that goes contrary to all Jewish practice, he would be regarded as insincere and unreliable. Therefore, at the outset Peter addresses himself to this particular point, and he explains his social conduct by informing his listeners about God s revelation to him.) 1 1 2 8 0 “tw://bible.?id=49.2.11-49.2.22|AUTODETECT|” c. Yet God has shown me not to call any man impure or unclean. When Peter relates that he has come because of a revelation from God and thus at God s command, the Gentiles are satisfied. Peter is the bridge between Jew and Gentile, for he announces that God himself has removed the race barrier 7 1 -1 9 0 “tw://bible.?id=49.2.11-49.2.22|AUTODETECT|” Eph. 2:11 22) 1 1 -1 9 0 0 ). As a Jewish Christian, Peter can no longer separate himself from Gentiles and call them impure and unclean (v. 14). He informs these Gentiles, who worship God but are not full converts to Judaism, that God accepts them as pure and clean. With this statement, Peter implicitly reveals that God does not require them to submit to circumcision.��32�� In the setting of the first century, the Jews apply the words impure and unclean to the Gentiles in respect not only to food laws but also to circumcision. This issue eventually becomes explicit when the apostles, elders, and the church meet at the Jerusalem Council (see especially 15:1, 7 11).) 1 4 2 8 0 0 d. I came without raising any objection when I was summoned. Because Luke often presents discourses in abridged form, we assume that Peter describes the vision he had in Joppa. On the basis of this vision, Peter is now able to state freely that he has come to the Gentiles without any objections. He knows that his visit to Cornelius and his household is according to God s will.) e. Why have you summoned me? From the messengers, Peter has learned that Cornelius wants to hear a message from the apostle. Further, the servants have told Peter about Cornelius s vision some days earlier; but now Peter wants to hear the reason for calling him to Caesarea. He waits for an explanation from Cornelius.) ) Practical Considerations in 10:23 29) 1 1 2 8 0 “tw://bible.?id=40.23.7|AUTODETECT|” The apostles gave the Christian church the simple truth that God shows no favoritism, for every believer is equal in his presence.��33�� In the days of the apostles, the Jews were told to respect the high priest (see 23:1 5). They also paid respect to the teachers of the law and the Pharisees, who enjoyed being called Rabbi 7 1 -1 9 0 “tw://bible.?id=40.23.7|AUTODETECT|” Matt. 23:7) 1 1 -1 9 0 0 ). However, Jesus took a different approach and taught his people humility:) 1 1 2 8 0 “tw://bible.?id=40.23.8-40.23.11|AUTODETECT|” But you are not to be called Rabbi [my great teacher], for only one is your Teacher and all of you are brothers. And do not call anyone on earth your father, for only one is your Father in heaven. And do not be called teachers, for only one is your Teacher, namely, Christ. He who is the greatest of you shall be your servant. [) 7 1 -1 9 0 “tw://bible.?id=40.23.8-40.23.11|AUTODETECT|” Matt. 23:8 11) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” Certainly, leaders who serve the church well deserve respect and are worthy of double honor 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” ). Scripture teaches that we must obey our leaders because of the authority entrusted to them 7 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” Heb. 13:17) 1 1 -1 9 0 “tw://bible.?id=41.9.35|AUTODETECT|” ). But the leader ought to set the example of being a servant who obediently listens to Jesus word: If anyone wants to be first, he must be the very last, and the servant of all 7 1 -1 9 0 “tw://bible.?id=41.9.35|AUTODETECT|” Mark 9:35) 1 1 -1 9 0 0 , NIV).) 1 39 2 8 0 0 ) Greek Words, Phrases, and Constructions in 10:23b 29) Verse 23b) ������ see the discussion at 5:17.) Verses 24 25) �������������� the middle aorist of the participle has the same meaning as the active aorist participle: he summoned. ) ��������� necessary. This adjective is related to the noun ����� (necessity). It has a secondary meaning: connected by bonds of nature or of friendship. ��34�� An acceptable translation is intimate. ) ��� �0������� the definite article preceding the aorist infinitive is superfluous.) Verse 27 28) �Q������ he finds. Luke s use of the historical present lends vividness to his account.) a� this particle is the equivalent of E�� (that).) ���� formed by combining ��� and ��, the word in this context is adversative: but to me. ) ) ) b. Explanation) 10:30 33) 30. Cornelius said, Four days ago at this hour, at three in the afternoon, I was in my house praying.

Suddenly a man in radiant clothes stood before me 31. and said, Cornelius, your prayer has been heard and your generous gifts to the poor have been remembered before God. ) a. Four days ago. The time has come for Cornelius to explain why he summoned Peter to his home. In a few sentences he relates the incident that happened four days ago at this hour. Strictly speaking, the time between Cornelius s vision and the moment he addresses Peter is only three days. But in first-century Palestine, the people regarded part of a day as a full day.

Hence, the day of Cornelius s vision is the first day; the day of Peter s vision and the arrival of the messengers in Joppa, the second; the day the travelers left Joppa, the third; the day they arrived in Caesarea, the fourth.) b. At three in the afternoon. We surmise that the men from Joppa arrived about noon on the fourth day, and that they were provided with food and drink and a refreshing bath. When they came together to hear Cornelius answer Peter s question, the time of day was three o clock. At this hour of the day, Cornelius customarily had his devotional hour.) A literal translation of the Greek gives the interpreter difficulties: From the fourth day until this hour I was praying at three in my house. ��35�� In fact, the text becomes unintelligible. Although we have insufficient proof, we suppose that the Greek wording features two idiomatic expressions relating to time; they should not be taken literally but must have their counterparts in our expression of time.��36�� From the fourth day actually means four days ago ; and until this hour signifies at this hour. ) c.

A man in radiant clothes stood before me. Cornelius describes the angel in human terms. In the New Testament, the writers portray angels as men dressed in white garments that often show a supernatural radiance.��37��) d. Cornelius, your prayer has been heard. Although Luke does not disclose the content of the prayer, we infer that Cornelius had asked God for spiritual guidance and understanding of his word especially in regard to the messianic prophecies (see v. 4). The angel tells him that God has remembered his generosity to the poor and needy as he helped them with material gifts.) 32.

Send, therefore, to Joppa and invite Simon who is called Peter. He is staying in the house of Simon the tanner by the sea. 33. So immediately I sent for you, and you did well in coming. Now, then, we are all here before God to hear everything that you have been instructed by God to tell us. ) Luke repeats almost word for word the historical account recorded in verses 5 6. When the messengers come to Peter in Joppa, they report that the angel asked Cornelius to summon Peter because he would have a message for him (v. 22). Luke disregards this additional note in view of the fact that in the present situation Cornelius expects Peter to preach the gospel.��38��) In response to the call of the messengers, Peter has come to Cornelius s house.

He hears words of thanks from the lips of his host, for Cornelius commends him by saying, You did well in coming. He continues and reveals the eager desire of all those present to hear a message from Peter. Cornelius says, Now, then, we are all here before God to hear everything that you have been instructed by God to tell us. ) What an opportunity to preach God s Word! What an audience! What an intense desire to listen to the gospel! What a joy and satisfaction for Peter to proclaim it!

Cornelius asserts that this gathering of people has come to hear the Word of God and for that reason everyone in the audience stands in God s sacred presence. That is, God is going to speak to them through the mouth of his servant, the apostle Peter.) ) Greek Words, Phrases, and Constructions in 10:30 and 33) Verse 30) �t� ����� the accusative case for the reference the ninth hour (three in the afternoon) expresses not so much length of time as point of time.��39��) Verse 33) ����� ������� ������������� the action of the aorist participle and that of the main verb occurred simultaneously. The first two words of the Greek phrase convey gratitude: thank you for coming. The expression ����� �������� means please, will you do [this]. ) ) ) c. Sermon) 10:34 43) In the first part of Peter s address (vv. 34 35), he explains God s intention to save people from every nation. Next, he reminds his listeners of God s message in word and deed through Jesus Christ (vv. 36 38).

Then, he reveals Christ s death, resurrection, and appearances (vv. 39 41). And last, proclaiming the message of salvation, he calls his audience to faith in Christ and forgiveness of sin (vv. 42 43). While Peter is still preaching, he is interrupted by the coming of the Holy Spirit (v. 44). Nevertheless, his sermon as such is complete.) 34. Peter said: I truly understand that God shows no favoritism. ) This is Peter s first address to a Gentile audience.��40�� As a representative of the Christian church, he is fully aware of the uniqueness of this situation. He realizes the significance of his vision in Joppa and knows that he is doing God s will.

He says, I truly understand that God shows no favoritism. The Jews of Peter s day lived by the doctrine that God had made a covenant with Abraham and his descendants and that they were God s chosen people. They despised the Gentiles because, according to the Jews, God had rejected the Gentiles and had withheld his blessings from them.) 1 1 2 8 0 “tw://bible.?id=1.12.3|AUTODETECT|” The Jews also knew that God had told Abraham that in him all the nations of the earth would be blessed 7 1 -1 9 0 “tw://bible.?id=1.12.3|AUTODETECT|” Gen. 12:3) 1 1 -1 9 0 “tw://bible.?id=1.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.18.18|AUTODETECT|” 18:18) 1 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=1.26.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.26.4|AUTODETECT|” 26:4) 1 1 -1 9 0 0 ). So, then, believers of all nations would claim Abraham as their spiritual father. Interestingly, in his sermon at Solomon s Colonnade Peter had quoted the words God had spoken to Abraham: And through your offspring all the families of the earth will be blessed (3:25). But at that time, Peter had not fully fathomed the depth of this divine saying. Now, however, Peter sees the fulfillment of God s word to Abraham. The Roman centurion, the members of Cornelius s household, and all his invited relatives and guests receive God s blessing.) 1 1 2 8 0 “tw://bible.?id=5.10.17|AUTODETECT|” Peter appeals to the Scriptures when he says that God shows no favoritism. For instance, Moses tells the Israelites in the desert, For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes bribes 7 1 -1 9 0 “tw://bible.?id=5.10.17|AUTODETECT|” Deut. 10:17) 1 1 -1 9 0 0 , NIV).��41��) 1 15 2 8 0 0 God does not look at a person s external appearance, nationality, wealth, social status, and achievements. In the light of God s teaching given in a vision, Peter sets aside his ingrained bias against the Gentiles and, as he states, truthfully accepts the doctrine of God s impartiality. He is convinced that salvation belongs to all nations and not merely to Israel. He knows that his earlier view of God was defective.��42��) There s a wideness in God s mercy,) Like the wideness of the sea;) There s a kindness in his justice,) Which is more than liberty.) For the love of God is broader) Than the measure of man s mind;) And the heart of the Eternal) Is most wonderfully kind.) Frederick W. Faber) 35. But in every nation, the man who fears him and does what is right is accepted by God. ) The expression in every nation stands first in the sentence for emphasis.

God excludes no country on the face of this earth but accepts believers from every nation into the church. God has removed the barrier between the nation Israel and the Gentiles. Nevertheless, God accepts a Gentile only when such a person fears him and obediently does his will. God accepts no sinner on his own merit; everybody, be he Jew or Gentile, must be saved through the atoning work of Jesus Christ. If Cornelius were acceptable on the basis of his own moral purity and personal religiosity, Peter would not have to preach Christ s gospel in the officer s home.��43��) What is the meaning of Peter s remark that God accepts a man who fears God and does what is right? Peter is saying that a person who seeks God and strives to keep his law is, on that account, eager to hear the good news of salvation.

In Acts, Luke shows that God-fearers who earnestly do what is right readily place their trust in Jesus. When the apostles preach the gospel to them, they believe (see 16:14 15; 17:4, 12; 18:7 8). God receives people from every race, tribe, or tongue, not on the basis of their reverence for God and their striving after righteousness, but because they put their faith in Jesus. Thus, Peter reminds his audience of their knowledge of the Christ.) 36. You know that the message which proclaims peace through Jesus Christ, that he is Lord of all, was sent to the people of Israel. ) a. You know.

Peter intimates that the people in his audience have heard the reports concerning Jesus Christ as the supreme ruler and his message of peace. This message, of course, was proclaimed in Jewish circles and as yet was not made known to Gentiles. The evangelist Philip had preached the Good News in the local synagogues along the Mediterranean coast and perhaps even in Caesarea.) 1 1 2 8 0 “tw://bible.?id=23.52.7|AUTODETECT|” b. The message which proclaims peace. The Gentiles know that God sent his message of peace through Jesus Christ, for people living in Palestine in those days had heard about Jesus preaching. Jesus proclaimed the biblical concept of peace, which is not merely an absence of hostility. Peace is a comprehensive concept that refers to the restoration of man s relationship with God 7 1 -1 9 0 “tw://bible.?id=23.52.7|AUTODETECT|” Isa. 52:7) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 0 ). Peace is evident when man enters the presence of God and receives his favor and grace. Peace means that God blesses man, shields him from danger and harm, and makes him whole again.��44��) 1 1 2 8 0 “tw://bible.?id=49.2.17|AUTODETECT|” c. Through Jesus Christ. The proclamation of peace is not limited to Jesus earthly ministry but extends to all his servants who faithfully preach the gospel of salvation 7 1 -1 9 0 “tw://bible.?id=49.2.17|AUTODETECT|” Eph. 2:17) 1 1 -1 9 0 “tw://bible.?id=49.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ). This peace can be obtained only from God through Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.10.12|AUTODETECT|” d. He is Lord of all. Peter s message to his Gentile audience is that Jesus is Lord of the Jews and Gentiles 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ). Indeed, Christ s authority extends to everyone and everything 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ). Jesus Christ, therefore, is Lord of Cornelius and his companions.) 1 1 2 8 0 0 e. [The message] was sent to the people of Israel. Literally, the Greek text has the sons of Israel. As sons, the Jews are the heirs of God s promise to Abraham, and his descendants; this promise includes the coming of the Messiah. These [sons] were the legal heirs of Israel who inherited [Israel s] position and prerogatives in the covenant (compare 5:21).��45��) 1 1 2 8 0 “tw://bible.?id=45.1.16|AUTODETECT|” The gospel came first to the Jews and then to the Gentiles 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 0 ), yet both are equal in God s sight. Peter stands before the Gentiles to proclaim to them the gospel of peace.) 1 2 2 8 0 0 37. And you know what happened throughout Judea, beginning in Galilee after the baptism that John preached. ) Here Peter preaches his gospel message, which Luke records in skeletal form. Actually, Peter provides us with an outline of the oral gospel that seems to correspond with a summary of Mark s Gospel.��46�� Hence, Christian leaders of the second century write that Mark served as Peter s interpreter when Mark composed his Gospel. In simple form, Peter tells Cornelius and his friends about the words Jesus spoke and the miracles he performed in Galilee and Judea after Christ s baptism in the River Jordan.) 1 1 2 8 0 “tw://bible.?id=40.4.24|AUTODETECT|” a. You know what happened throughout Judea. The four Gospels indicate that the news concerning Jesus words and deeds spread far and wide. People came from everywhere to hear him 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 1 1 -1 9 0 0 ). With the term Judea Luke often refers to the entire land of the Jews, from Galilee in the north to the Negev desert in the south.��47��) 1 3 2 8 0 0 Peter can confidently and even emphatically say to his listeners that they are acquainted with the events that occurred in Israel during Jesus ministry. We imagine that the messengers informed Peter about the spread of the gospel in Caesarea. Thus, Peter is able to assert that his audience knows about Jesus.) b. Beginning in Galilee after the baptism that John preached. Notice that the ministry of John the Baptist was not unknown to the Gentiles, for Peter merely speaks of the baptism that John preached and does not identify the Baptist. Peter mentions John the Baptist to mark the distinction between the Old Testament era and the beginning of New Testament times.��48�� He says that Jesus began his work in Galilee, a fact that is evident from the Gospels.��49��) 38. You know about Jesus of Nazareth, how God anointed him with the Holy Spirit and power, and how he went around doing good and healing all who were dominated by the devil, for God was with him. ) 1 1 2 8 0 “tw://bible.?id=40.21.11|AUTODETECT|” a. You know about Jesus of Nazareth. Peter repeats the name of Jesus and unmistakably asserts that his audience is familiar with the name Jesus of Nazareth. This is the name by which Jesus was known as he taught the crowds and healed the sick 7 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” Matt. 21:11) 1 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” John 1:45) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.3.16|AUTODETECT|” b. God anointed him with the Holy Spirit and power. Peter presents his gospel account in chronological order, for at the baptism of Jesus the Holy Spirit descended on him like a dove 7 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” Matt. 3:16) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ). God anointed Jesus with the Spirit and with power to enable him to fulfill the messianic prophecy 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=40.11.4-40.11.5|AUTODETECT|” ).��50�� That is, God equipped Jesus for the special task of preaching and healing. The term power points to the work Jesus was able to do through the indwelling Spirit. Jesus withstood Satan, cast out demons, healed the crippled and the sick, cleansed the lepers, raised the dead, and proclaimed the gospel 7 1 -1 9 0 “tw://bible.?id=40.11.4-40.11.5|AUTODETECT|” Matt. 11:4 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.13.16|AUTODETECT|” c. He went around doing good and healing all who were dominated by the devil. Jesus set people free from the bondage of sin, sickness, and Satan 7 1 -1 9 0 “tw://bible.?id=42.13.16|AUTODETECT|” Luke 13:16) 1 1 -1 9 0 0 ). Wherever Jesus went, he was a benefactor to the people. He reclaimed territory from Satan, so that the devil had to yield his power to Jesus. He liberated all those who were in Satan s power.) 1 1 2 8 0 “tw://bible.?id=43.10.30|AUTODETECT|” d. God was with him. Luke presents only an outline of Peter s sermon. He intimates that Peter recounted numerous incidents about Jesus healing ministry. Note also that Peter has not yet spoken of Christ s divinity. Peter recounts only the external manifestations of Jesus power, which he explains by saying that God was with Jesus. God enabled Jesus to perform miracles and signs, because of the Father s presence in his Son 7 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 1 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=43.14.9-43.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.9-43.14.10|AUTODETECT|” 14:9 10) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 39. And we are witnesses of everything he did both in the land of the Jews and in Jerusalem. They put him to death by hanging him on a tree, 40. but God raised him on the third day. God caused him to be seen, 41. not by everyone but by witnesses who were appointed beforehand by God, that is, to us who ate and drank with him after he rose from the dead. ) Note these points:) a. Death. Peter now acquaints his audience with the part that the immediate followers of Jesus have in proclaiming the Good News.

Emphatically he says that he and the rest of the apostles are eyewitnesses of all that Jesus did throughout the land of Israel. By telling his audience that he is an eyewitness, Peter portrays himself as a source of information about Jesus. However, Peter implies that he is only a servant of his Sender and as such is on the same level as any other follower of Jesus.) With the inclusive phrase in the land of the Jews, Peter refers to Jesus entire ministry in Galilee and Judea. He mentions Jerusalem to identify the place where Jesus died on the cross. His reference to Jesus death by crucifixion is brief; Peter is not interested in casting any blame on the Roman military for executing Jesus. In earlier speeches, he blamed the Jews, not the Romans, for this crime (2:23; 3:15; 4:10; 5:30).) 1 1 2 8 0 “tw://bible.?id=46.15.4|AUTODETECT|” b. Resurrection. God raised him on the third day. Peter proclaims the good news of Jesus resurrection and thus introduces his apostolic office. With the other apostles, Peter is a witness of the resurrection (1:22). He is a witness to Jesus entire ministry, but this witness culminates in testifying to his resurrection.��51�� Peter has received the task to proclaim the news that Jesus rose from the grave on the third day. He must tell the people that God himself raised Jesus from the dead. Apart from the references in the Gospels, the phrase on the third day occurs only here and once in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=46.15.4|AUTODETECT|” I Cor. 15:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.6|AUTODETECT|” c. Appearances. God gave only a few people the privilege of seeing Jesus after the resurrection. Except for his appearance to the five hundred brothers at one time 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” I Cor. 15:6) 1 1 -1 9 0 0 ), Jesus showed himself exclusively to his immediate followers.��52�� These followers must be Jesus witnesses of his resurrection. Accordingly, the possibility is not remote that Cornelius and his friends had not heard anything about the appearances of Jesus during the forty-day period between his resurrection and ascension. The Jews in the local synagogue in Caesarea were not able to tell Cornelius anything about Jesus appearances, for they could testify only about his death on the cross.��53��) 1 1 2 8 0 “tw://bible.?id=42.24.30|AUTODETECT|” d. Proof. Peter removes any semblance of skepticism about Jesus resurrection. We know that the apostles met with derision and doubt whenever they taught the resurrection doctrine in first-century society (e.g., 17:32). Peter, however, speaks as an eyewitness and recalls that Jesus often ate and drank with the apostles after he rose from the dead. He undoubtedly recounts that Jesus broke bread with the two men from Emmaus 7 1 -1 9 0 “tw://bible.?id=42.24.30|AUTODETECT|” Luke 24:30) 1 1 -1 9 0 “tw://bible.?id=42.24.42-42.24.43|AUTODETECT|” ), ate a piece of broiled fish in the upper room 7 1 -1 9 0 “tw://bible.?id=42.24.42-42.24.43|AUTODETECT|” Luke 24:42 43) 1 1 -1 9 0 “tw://bible.?id=43.21.13|AUTODETECT|” ), and had breakfast with seven disciples on the beach of the lake of Galilee 7 1 -1 9 0 “tw://bible.?id=43.21.13|AUTODETECT|” John 21:13) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ). Peter provides absolute proof that Jesus physical body has been raised from the dead and that the Lord is alive.��54�� The comforting assurance Peter proclaims is that the apostles have fellowship with Jesus not only during his earthly life but also after his resurrection 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 42. He commanded us to preach to the people and to testify that Jesus is the one whom God appointed judge of the living and the dead. 43. All the prophets bear witness to him that through his name everyone who believes in him receives forgiveness of sins. ) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” a. Command. He commanded us to preach to the people. Here is the charge that Jesus gave the apostles, namely, to preach in his name the gospel of salvation to all nations 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” Mark 16:15) 1 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.47|AUTODETECT|” Luke 24:47) 1 1 -1 9 0 0 ). Notice that Peter employs the Greek word for people, which until that time referred to the people of Israel; it is an expression used for those who are in God s covenant. But now God has broken down the wall of separation between Jew and Gentile with the result that Gentiles, too, belong to the people of God. And these Gentiles become part of the Christian church; they believe in Jesus Christ but do not have to submit to the rite of circumcision.) 1 43 2 8 0 0 Nevertheless, Peter and his Jewish companions from Joppa are amazed when the Gentiles receive the gift of the Holy Spirit (v. 45). They need time to accept that Gentile believers are equal to the Jewish and Samaritan Christians.) Peter informs his audience that Christ gave his apostles a second command: to testify that Jesus is the one whom God has appointed judge of the living and the dead. That is, the apostles must warn the people that God has set a judgment day and has already appointed Jesus to serve as judge in that day. This is significant because, by having appointed Jesus as judge, God declares that Jesus is equal to himself. Both God the Father and God the Son will judge the people on the judgment day.��55��) In his address before the Athenian philosophers, Paul makes the same assertion: For God has appointed a day on which he is going to judge the world in righteousness through a man whom he has appointed. He furnished proof to all men by having raised him from the dead (17:31; and see 24:25).) No person is able to escape judgment, for everyone must appear before God.

Peter uses the idiomatic expression the living and the dead to indicate that everyone is included when Christ judges the people. Here, then, Peter warns the members of his audience to seek forgiveness of sin through faith in Jesus Christ, so that when they appear before the God-appointed judge they may be acquitted.) b. Commitment. Everyone who believes in him receives forgiveness of sins. This is the heart of the gospel: Christ cleanses every sinner who comes to him in faith and repentance. He commits himself to this truth, so that the believer who has been forgiven has nothing to fear in the judgment day.

Peter adds that the remission of sins takes place only through Christ s name. The word name means more than a title, for it includes the complete revelation of Jesus Christ, especially with reference to his life, works, and words. For whom is the cleansing from sin through the name of Christ? Peter says that it is for everyone who believes. He places no restrictions and limitations: both Jew and Gentile receive remission of sin. Everyone, then, who continues to put his faith and trust in him belongs to Jesus.

The converse is also true; that is, everyone who refuses to believe in Jesus will face him as judge on the judgment day. Then he will hear his sentence of condemnation for his refusal to accept the offer of salvation.) Peter bases his announcement of Christ s cleansing work on the Old Testament Scriptures. He refrains from giving chapter and verse but asserts that all the prophets bear witness to [Christ] and have spoken about his forgiving love.��56�� He tells Cornelius that the knowledge the centurion has gathered from the Scriptures in the synagogue worship services is true. The prophets indeed testify to the person and work of the Christ, who had fulfilled the messianic promises.) ) Doctrinal Considerations in 10:34 43) Luke records how Peter presents the gospel of Christ to a Gentile audience. In doing so, Peter displays skill in removing possible misunderstandings. He announces the good news of salvation and traces the history of Jesus life, death, and resurrection.

He also reveals his role as an eyewitness who has been told to proclaim the gospel. And last, by referring to the Old Testament Scriptures, he calls the people to repentance and faith.) Pastors, evangelists, and missionaries who preach the gospel from week to week must know their audience to be effective in their ministry. In their sermons, they should begin by establishing rapport with their listeners. When they have their attention, they must minister to the people by reading and explaining God s Word. In every sermon they must point to Jesus Christ as the author and perfecter of faith. In the conclusion of their preaching, they should call the worshipers to faith in Christ and exhort them to repent of sin.

They should tell them that continuance in sin ends in perdition, but forgiveness of sin ends in eternal life.) ) ) Greek Words, Phrases, and Constructions in 10:34 43) Verse 34) �� ������� this phrase is Luke s rendering of the Aramaic expression in transliterated form (���, ���), which occurs twenty-five times in John s Gospel. It introduces a solemn statement.) �������������� the compound form from �������� (face) and ������� (I receive, accept) occurs once in the New Testament.) Verses 36 38) Translators differ in their approach to rendering a smooth translation for the unusually harsh and disjointed syntax of these verses. Some take A ���� (v. 34) as the controlling subject of verse 36 and delete the relative pronoun E� (which). I have taken the verb �4���� (you know) as the main verb for verses 36, 37, and 38, and thus I incorporate the relative pronoun in the construction of the sentence. Nevertheless, the nominative case of �������� (v. 37) and the accusative case of 8����� v. 38) remain problematic.��57��) Verse 38) �������� and ������� these two datives express the means with which Jesus was anointed.) ������� from ��������� (I go through), this aorist is constative because it encompasses the action of the verb in its entirety.��58��) Verse 39) ����������� see the explanation of 5:30. The tense of the aorist active participle coincides with that of the main verb.��59��) Verse 41) !��� the dative of the personal pronoun is in apposition to �������� (witnesses) and is emphatic.) �5����� this indefinite relative pronoun has a casual connotation.

At the end of this verse, the Western manuscripts expand the text by adding the italicized words: who ate and drank with him and accompanied (him), after he rose from the dead, for forty days. ��60��) Verse 42) �� ��� in the preceding verse, this expression refers to the Jews; here it refers to the Gentiles.) �W��� a number of important manuscripts have the reading �P��� (he). On the basis of external evidence, the choice is difficult.) a�������� the perfect passive participle A���� (I appoint) shows action that began in the past and continues through the present into the future.) Verse 43) Note the tenses in this verse: ����������� (they testify) is the durative present; ������ (to receive) is the constative aorist; and ���������� (is believing) is the present active participle that denotes continued action.) ) ) d. Response) 10:44 48) The Holy Spirit was poured out in Jerusalem on the Jews (2:1 4), in Samaria on the Samaritans (8:15 17), and in Caesarea on the Gentiles (10:44 46). The circle of the Christian church expanded with every additional group, so that the mandate given to the apostles at Jesus ascension might be fulfilled (1:8).) 44. While Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the message.) Peter is not yet finished with his sermon when he is interrupted by the outpouring of the Holy Spirit. To be sure, Peter himself explains to the church in Jerusalem what happened.

He says, As I began to speak the Holy Spirit fell on them just as he fell upon us at the beginning (11:15). Peter had experienced the outpouring in Jerusalem on the day of Pentecost. At that time, the apostles and those with them heard a noise as it were of a violent wind, saw tongues of fire on their heads and, filled with the Holy Spirit, began to speak with other tongues (2:4).) In the house of Cornelius, Peter once more observes the outpouring of the Holy Spirit. But now the Spirit descends on Gentiles and thereby indicates that the Gentiles are part of the church and on equal footing with the Jewish Christians.) The Holy Spirit comes to the Gentiles before they are baptized. If any of the Jewish Christians who accompany Peter to Caesarea were to raise the question whether the Gentiles should be baptized before they received the Holy Spirit, the Spirit s sudden coming prevents that question. Further, the coming of the Spirit makes the rite of circumcision obsolete,��61�� a rite which indeed the Jerusalem Council later abolishes (15:8 11).) Peter preaches the word to the Gentiles, who hardly have time to respond to the gospel.

Suddenly God sends his Spirit as a sign that God accepts those Gentile believers as his people. Notice that the Holy Spirit descends on Cornelius, his household, and his invited guests but not on the six Jewish Christians who accompanied Peter (see v. 46). Thus, God demonstrates that he is ushering in a new phase in the development of the Christian church.) 45. And all the circumcised believers who had come with Peter were amazed that the gift of the Holy Spirit had been poured out on the Gentiles also. 46a. For they heard them speaking in tongues and praising God.) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” Although Jesus had commanded the apostles to preach the gospel to all the nations, Peter s associates nevertheless are astonished when God accepts the Gentiles by giving them the gift of his Spirit. Because this outpouring of the Holy Spirit is identical to the Pentecost experience in Jerusalem, the Jewish believers now see that Gentiles and Jews are equal in God s sight.��62�� And even though Peter himself began his sermon by saying that God does not show favoritism (see vv. 34 35), Peter s friends are amazed that God himself verifies this truth by pouring out his Spirit on the Gentile believers. At that moment, Peter remembers the saying of Jesus, John baptized with water, but you will be baptized with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.16|AUTODETECT|” Luke 3:16) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The six members of the delegation from Joppa (11:12) hear the Gentiles speaking in tongues and praising God. They see the evident signs of the outpouring of the Holy Spirit (compare 2:4, 11; 19:6). Luke does not explain the manner of this speaking in tongues; he only records Peter s report to the church in Jerusalem. Peter relates that the Spirit came on the Gentiles exactly as he did on the apostles at Pentecost (11:15) and that God gave the Gentiles the same gift he gave the Jews (11:17). The only difference between Luke s Pentecost account and his narrative about the Caesarean Gentiles is the word other. That is, in Jerusalem the apostles spoke in other tongues (languages), but Cornelius and his friends were speaking in tongues.

Luke fails to explain whether the Gentiles expressed themselves in known languages or in ecstatic speech. We are unable to ascertain the precise meaning of the term tongue speaking in this text and in 19:6.��63�� Indeed, the difficulty with which we wrestle lies in the extreme rarity of this expression in New Testament writings.) With the use of verb tenses in the Greek, Luke indicates that the outburst of joy and happiness took time. The Jewish Christians continued to listen as the Gentiles were raising their voices in praise to God (see 13:48). Luke seems to suggest that the Jews heard the Gentiles speak in tongues but that they did not need interpreters to understand the spoken words.��64��) 46b. Then Peter said, 47. Can anyone prevent these people from being baptized with water?

Because they have received the Holy Spirit as we have. 48. So he ordered that they be baptized in the name of Jesus Christ. Then they asked him to remain with them a few days.) When Peter has heard the Gentiles speaking and singing praise to God, he knows that no one is able to prevent them from being baptized and seeking membership in the church. He asks a rhetorical question that demands a negative answer. In other words, no Jewish or Samaritan Christian is able to bar the Gentile Christians from full-fledged membership in the church. The saying Can anyone prevent these people from being baptized with water? perhaps is a formulaic question uttered at the time of baptism.

The Ethiopian eunuch asked Philip a similar question before being baptized (8:36).) When Peter and John came to Samaria, they prayed that the Samaritans might receive the Holy Spirit. Afterward they placed their hands on the Samaritans, who then received the Spirit (8:15 17). But in Caesarea, God interrupts Peter s sermon by causing the Spirit to fall on the Gentiles. After Cornelius and his household have completed their praise to God, Peter asks whether there are any objections to baptism. We conclude that the reversal in the sequence of baptism and the descent of the Spirit reveals God s sovereign pleasure.) 1 1 2 8 0 “tw://bible.?id=46.1.14|AUTODETECT|” Peter, as the Greek text implies, orders the six Jewish Christians to baptize the Gentile converts. In Samaria, not the apostles but Philip baptized the people. Paul, writing to the Corinthians, states that he did not baptize any believers in Corinth except Crispus, Gaius, and the household of Stephanas 7 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” I Cor. 1:14) 1 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=43.4.2|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=43.4.2|AUTODETECT|” John 4:2) 1 1 -1 9 0 “tw://bible.?id=46.1.15|AUTODETECT|” ). Paul even writes that he does not want his name to be associated with baptism 7 1 -1 9 0 “tw://bible.?id=46.1.15|AUTODETECT|” I Cor. 1:15) 1 1 -1 9 0 0 ). The apostles, then, place the emphasis not on themselves but on the name of Jesus; thus, Peter instructs his companions to baptize the Gentiles in the name of Jesus Christ. He follows the common baptismal procedure of that day (2:38; 8:16; 19:5).) 1 47 2 8 0 0 The name Jesus Christ signifies the full revelation of everything Jesus did and said. Further, it denotes all that the Scriptures disclose about the coming, the office, and the function of the Messiah. Accordingly, when in apostolic times a believer was baptized in the name of Jesus Christ, he declared that as a baptismal candidate he completely identified with this name.��65��) Cornelius and his friends invite Peter to stay with them in Caesarea for a few days. They ask numerous questions and desire instruction in the Christian faith. Luke implies that Peter s travel companions also remain in Caesarea and later accompany Peter to Jerusalem. He explicitly states that they were in Jerusalem (11:12) when Peter reported to the church there.

By staying in Gentile homes, Peter and his Jewish friends demonstrate that they fully accept their hosts as equal members of the Christian church. And thus their presence in these homes strengthens the Gentile believers.��66��) ) Practical Considerations in 10:44 48) When in Rome, do as the Romans do. This proverbial saying is applicable especially to the men and women who preach and teach the gospel in countries and cultures other than their own. They must not only learn the language so that they are able to communicate fluently and be worthy ambassadors of Jesus Christ. They should also submerge themselves completely in the culture in which they live and work. That is, they are obligated to identify as much as possible with the people to whom they minister.

Their message ought to be clear and forthright: to tell the people to repent from sin and evil and to turn in faith to Jesus Christ. E. T. Cassel cogently formulated this thought in the words of a hymn:) This is the King s command:) that all men, everywhere,) Repent and turn away) from sin s seductive snare;) That all who will obey,) with him shall reign for aye ) And that s my business for my King.) This is the message that I bring,) A message angels fain would sing:) O be ye reconciled, ) thus saith my Lord and King,) O be ye reconciled to God. ) ) Greek Words, Phrases, and Constructions in 10:44 48) Verse 44) ��������� with the name Peter in the genitive case, this present active participle forms the genitive absolute construction.) �x ������ �x ���� the two definite articles make plain that this is the Holy Spirit (in distinction from a spirit) and refer to his outpouring on the Gentiles.��67��) Verse 45) � the preposition describes the party of the Jewish Christians, who stressed the rite of circumcision.) E�� ��� translators are divided whether to take E�� as causal or as the conjunction that. The conjunction ��� is either ascensive or adjunctive and is translated even or also. ) ����p ��� ���� ��������� see the comment on 2:38.) �������� this perfect passive form from the verb ���� (I pour out) is translated in the pluperfect tense due to the past tense of the main verb .) Verse 47) ���� the interrogative particle introduces a rhetorical question that expects a negative reply. The negative particle �� before the infinitive to be baptized is redundant because of the verb to prevent.) �5����� this indefinite relative pronoun has a causal sense.

See verse 41.) Verse 48) All the tenses in this verse are in the aorist and signify single occurrence. The aorist infinitive ����������� implies that Jewish Christians officiated at the baptismal ceremony.) Summary of Chapter 10) Cornelius, who serves as centurion in the Italian Regiment stationed in Caesarea, is a devout God-fearer. He supports the poor materially and spends much time in prayer. At one of his prayer sessions, an angel appears to him and instructs him to summon Simon Peter from Joppa. Cornelius dispatches two trusted servants and a devout soldier to Joppa to request that Peter come to Caesarea.) In Joppa, Peter spends time on the flat roof of the house where he is staying. As he prays, he falls into a trance and in a vision sees a large sheet filled with all kinds of animals coming down from heaven.

Peter hears a voice telling him to kill and eat. He objects, saying that he has never eaten anything unclean. But the voice informs him that God has removed the distinction between clean and unclean. Three times this happens, and while Peter puzzles over the meaning of his vision, the messengers from Caesarea arrive. They invite Peter to come to the house of Cornelius.) Two days later, Peter and his fellow travelers enter Caesarea, where Cornelius welcomes them. A large circle of Cornelius s friends awaits Peter.

He explains that God has told him that he should not call anybody unclean; that is, Peter should accompany the messengers. Cornelius relates the visit and the message of the angel. Then Peter preaches the Good News to his Gentile audience. Suddenly the Holy Spirit descends on the Gentiles, which amazes the Jewish Christians. The Gentiles speak in tongues, glorify God, and are baptized. Peter stays with them for a few days.) ) ) ) ) 1 Josephus Antiquities 13.12.2 [324]; 13.15.4 [395]; 15.7.3 [215 17].) 3 P.

L. Schoonheim, De Centurio Cornelius, NedTTs 6 (1964): 462; see F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 252.) 4 Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 3, pp. 173 74; Max Wilcox, The God-fearers in Acts A Reconsideration, JSNT 13 (1981): 102 22; A. T.

Kraabel, The Disappearance of the God-Fearers, Numen 28 (1981): 113 26, and his Roman Diaspora: Six Questionable Assumptions, JJS 33 (1982): 445 64; T. M. Finn, The God-Fearers Reconsidered, CBQ 47 (1985): 75 84; J. A. Overman, The God-Fearers: Some Neglected Features, JSNT 32 (1988): 17 26; Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed.

Conrad H. Gempf (T�bingen: Mohr, 1989), pp. 444 47.) 5 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 599.) 6 J�rgen Goetzmann, NIDNTT, vol. 2, pp. 248, 250.) 7 Consult John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F.

Torrance, 2 vol. (Grand Rapids: Eerdmans, 1966), vol. 1, p. 287.) 8 David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 172.) 1 1 2 8 0 “tw://bible.?id=3.2.2|AUTODETECT|” 9 Colin Brown, NIDNTT, vol. 3, p. 238. See ) 7 1 -1 9 0 “tw://bible.?id=3.2.2|AUTODETECT|” Lev. 2:2) 1 1 -1 9 0 “tw://bible.?id=3.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=3.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.2.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=3.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 0 ; Sir. 35:6; 38:11; 45:16.) 1 10 2 8 0 0 10 Kirsopp Lake, Proselytes and God-fearers, Beginnings, vol. 5, pp. 74 96.) 11 Henry Alford, Alford s Greek Testaments: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 111; see Calvin, Acts of the Apostles, vol. 1, p. 290.) 12 Thayer, p. 203.) 13 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 609.) 14 SB, vol. 2, pp. 696 702; Sch�rer, History of the Jewish People, vol. 2, p. 481.) 15 Everett F. Harrison, Interpreting Acts: The Expanding Church, 2d ed. (Grand Rapids: Zondervan, Academie Books, 1986), p. 177.) 16 Bengel, Gnomon of the New Testament, vol. 2, p. 601.) 17 Richard B. Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), p. 150.) NIV New International Version) 18 F. W. Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1942), vol. 1, p. 331.) 1 1 2 8 0 “tw://bible.?id=44.10.0|AUTODETECT|” 19 Colin House, Defilement by Association: Some Insights from the Usage of KOIN�SKOIN�L in ) 7 1 -1 9 0 “tw://bible.?id=44.10.0|AUTODETECT|” Acts 10) 1 1 -1 9 0 0 and 11, AUSS 21 (1983): 143 53.) 1 11 2 8 0 0 20 Robertson, Grammar, p. 752.) 21 James Hope Moulton, A Grammar of New Testament Greek, vol. 1, Prolegomena, 2d ed. (Edinburgh: Clark, 1906), p. 125.) 22 Josephus Antiquities 18.8.2 [261]; Suetonius Gaius Caligula, in The Lives of the Caesars, trans. John C. Rolfe, 2 vols., vol. 1, bk. 4, pp. 405 97 (LCL).) 23 Robertson, Grammar, p. 940.) 24 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 154.

See Lake and Cadbury, Beginnings, vol. 4, p. 116.) 25 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 373.) 26 Calvin, Acts of the Apostles, vol. 1, p. 298.) 27 Rackham, Acts, p. 153.) 28 Manuscript evidence gives equal support to the readings they entered and he entered. Hence, translators are divided on this point: KJV, NKJV, RV, ASV, RSV, MLB, and SEB have the plural; the singular is preferred by GNB, JB, NAB, NASB, NEB, NIV, and Moffatt.) 29 Metzger, Textual Commentary, pp. 374 75.) 30 Alford, Alford s Greek Testament, vol. 2, p. 116.) 1 1 2 8 0 “tw://bible.?id=2.34.15-2.34.16|AUTODETECT|” 31 Compare ) 7 1 -1 9 0 “tw://bible.?id=2.34.15-2.34.16|AUTODETECT|” Exod. 34:15 16) 1 1 -1 9 0 0 ; refer to SB, vol. 4, pt. 1, pp. 352 414.) 1 1 2 8 0 0 32 Sch�rer, History of the Jewish People, vol. 3, p. 173.) 1 1 2 8 0 “tw://bible.?id=45.2.11|AUTODETECT|” 33 E.g., see v. 34; ) 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” Rom. 2:11) 1 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” Eph. 6:9) 1 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” Col. 3:25) 1 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” James 2:1) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 34 Thayer, p. 36.) 35 The KJV and NKJV read, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house. ) 36 Metzger mentions the possibility that the Greek may be explained as colloquial koine or as Semitized Greek. Textual Commentary, p. 376.) 1 1 2 8 0 “tw://bible.?id=40.28.3|AUTODETECT|” 37 1:10; ) 7 1 -1 9 0 “tw://bible.?id=40.28.3|AUTODETECT|” Matt. 28:3) 1 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” Mark 16:5) 1 1 -1 9 0 “tw://bible.?id=42.24.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.4|AUTODETECT|” Luke 24:4) 1 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” John 20:12) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 38 Numerous ancient manuscripts add, When he comes, he will speak to you (NKJV). The words are a reflection of 11:14 and thus may be an expansion of the text.) 39 Moule, Idiom-Book, p. 34.) 1 1 2 8 0 “tw://bible.?id=40.5.2|AUTODETECT|” 40 The Greek literally reads, Having opened his mouth, Peter said. This is an Aramaic idiom for which translators try to find an equivalent in English. The text conveys the meaning Peter said. Compare the translations of 8:35; ) 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” Matt. 5:2) 1 1 -1 9 0 “tw://bible.?id=40.13.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.35|AUTODETECT|” 13:35) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=18.34.19|AUTODETECT|” 41 See ) 7 1 -1 9 0 “tw://bible.?id=18.34.19|AUTODETECT|” Job 34:19) 1 1 -1 9 0 “tw://bible.?id=41.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.14|AUTODETECT|” Mark 12:14) 1 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.11|AUTODETECT|” Rom. 2:11) 1 1 -1 9 0 “tw://bible.?id=48.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.6|AUTODETECT|” Gal. 2:6) 1 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.9|AUTODETECT|” Eph. 6:9) 1 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.25|AUTODETECT|” Col. 3:25) 1 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” James 2:1) 1 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.17|AUTODETECT|” I Peter 1:17) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 42 Consult Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 101.) 43 Alford, Alford s Greek Testament, vol. 2, p. 118.) 44 Hartmut Beck and Colin Brown, NIDNTT, vol. 2, pp. 776 83; see Werner Foerster, TDNT, vol. 2, pp. 406 20.) 45 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 420.) 46 C. H. Dodd, The Framework of the Gospel Narrative, ExpT 43 (1932): 396 400. See his Apostolic Preaching and Its Developments (New York and Evanston: Harper and Row, 1964), p. 28.) 1 1 2 8 0 “tw://bible.?id=42.1.5|AUTODETECT|” 47 See ) 7 1 -1 9 0 “tw://bible.?id=42.1.5|AUTODETECT|” Luke 1:5) 1 1 -1 9 0 “tw://bible.?id=42.4.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.44|AUTODETECT|” 4:44) 1 1 -1 9 0 “tw://bible.?id=42.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.17|AUTODETECT|” 7:17) 1 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.5|AUTODETECT|” 23:5) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=44.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 48 Bengel, Gnomon of the New Testament, vol. 2, p. 607.) 1 1 2 8 0 “tw://bible.?id=40.4.12|AUTODETECT|” 49 ) 7 1 -1 9 0 “tw://bible.?id=40.4.12|AUTODETECT|” Matt. 4:12) 1 1 -1 9 0 “tw://bible.?id=41.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.14|AUTODETECT|” Mark 1:14) 1 1 -1 9 0 “tw://bible.?id=42.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.14|AUTODETECT|” Luke 4:14) 1 1 -1 9 0 “tw://bible.?id=43.1.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.43|AUTODETECT|” John 1:43) 1 1 -1 9 0 “tw://bible.?id=43.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.1|AUTODETECT|” 2:1) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 50 Consult W. C. van Unnik, Jesus the Christ, NTS 8 (1962): 113 16; Richard N. Longenecker, The Christology of Early Jewish Christianity, Studies in Biblical Theology, 2d series 17 (London: SCM, 1970), pp. 79 80.) 51 Rackham, Acts, p. 158.) 52 See the commentary on 1:3.) 53 Grosheide, Handelingen der Apostelen, vol. 1, p. 349.) 54 Jesus resurrection body was not angelic. A reference to the tradition about angels (Tob. 12:19) highlights the contrast: The archangel Raphael reveals to Tobit and Tobias that all the days Raphael appeared to them he did not eat or drink.) 1 1 2 8 0 “tw://bible.?id=1.18.25|AUTODETECT|” 55 Compare ) 7 1 -1 9 0 “tw://bible.?id=1.18.25|AUTODETECT|” Gen. 18:25) 1 1 -1 9 0 “tw://bible.?id=7.11.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.11.27|AUTODETECT|” Judg. 11:27) 1 1 -1 9 0 “tw://bible.?id=43.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.22|AUTODETECT|” John 5:22) 1 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.5.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.9.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.39|AUTODETECT|” 9:39) 1 1 -1 9 0 “tw://bible.?id=45.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.16|AUTODETECT|” Rom. 2:16) 1 1 -1 9 0 “tw://bible.?id=45.14.9-45.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.9-45.14.10|AUTODETECT|” 14:9 10) 1 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.1|AUTODETECT|” II Tim. 4:1) 1 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.5|AUTODETECT|” I Peter 4:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.33.24|AUTODETECT|” 56 ) 7 1 -1 9 0 “tw://bible.?id=23.33.24|AUTODETECT|” Isa. 33:24) 1 1 -1 9 0 “tw://bible.?id=23.53.5-23.53.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.5-23.53.6|AUTODETECT|” 53:5 6) 1 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.11|AUTODETECT|” 10 11) 1 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=24.33.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.33.8|AUTODETECT|” 33:8) 1 1 -1 9 0 “tw://bible.?id=24.50.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.20|AUTODETECT|” 50:20) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.10.36|AUTODETECT|” 57 For another approach see F. Neirynck, ) 7 1 -1 9 0 “tw://bible.?id=44.10.36|AUTODETECT|” Acts 10, 36) 1 1 -1 9 0 “tw://bible.?id=44.10.36|AUTODETECT|” a ton logon, EphThL 60 (1984): 118 23; and Bengel, Gnomon of the New Testament, vol. 2, p. 606. Consult Harald Riesenfeld, The Text of ) 7 1 -1 9 0 “tw://bible.?id=44.10.36|AUTODETECT|” Acts 10:36) 1 1 -1 9 0 0 , in Text and Interpretation: Studies in the New Testament Presented to Matthew Black, ed. E. Best and R. McL. Wilson (Cambridge: Cambridge University Press, 1979), pp. 191 94.) 1 5 2 8 0 0 58 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 196.) 59 Robertson, Grammar, p. 1113.) 60 Metzger, Textual Commentary, p. 381.) 61 Bengel, Gnomon of the New Testament, vol. 2, p. 609.) 62 Compare 11:1, 18; 13:48; 14:27; 15:7, 12.) 1 1 2 8 0 “tw://bible.?id=41.16.17|AUTODETECT|” 63 Aside from its occurrences in Acts and I Corinthians the only instances & which are earlier in date than the fourth century are found in ) 7 1 -1 9 0 “tw://bible.?id=41.16.17|AUTODETECT|” Mark 16:17) 1 1 -1 9 0 0 and in Irenaeus, Against Heresies (V vi I). Stuart D. Currie, Speaking in Tongues: Early Evidence Outside the New Testament Bearing on Glossais Lalein, Interp 19 (1965): 277. Also published in Speaking in Tongues: A Guide to Research in Glossolalia, ed. Watson E. Mills (Grand Rapids: Eerdmans, 1986).) 1 2 2 8 0 0 64 Anthony A. Hoekema, Holy Spirit Baptism (Grand Rapids: Eerdmans, 1972), pp. 48 49.) 65 Leon Morris, New Testament Theology (Grand Rapids: Zondervan, Academie Books, 1986), p. 166.) 1 1 2 8 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” 66 Peter was wrong when later he refused to eat with Gentile Christians in Antioch. Paul, therefore, openly rebuked Peter for his erring behavior 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” Gal. 2:11 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 67 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #257.2.)