Peter Visits Cornelius, 1-43

10:1 Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort. 10:2 He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly. 10:3 About three o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before God. 10:5 Now send men to Joppa and summon a man named Simon, who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius called two of his personal servants and a devout soldier from among those who served him, 10:8 and when he had explained everything to them, he sent them to Joppa.

This chapter records an event which is one of the great turning points in the spread of the gospel. The goods news breaks decisively out of its Jewish constraints and begins its journey to the ends of the earth.

Here is

‘an account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man-two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable.’ (MHC)

A turning point in the acceptance of Gentiles into the community of the gospel:

‘Although it is likely that the Ethiopian eunuch was the first non-Jewish convert to Christianity (Acts 8:25-40), it was the conversion of Cornelius that sparked the controversy about Gentile converts among the Jewish Christians who probably had not heard about Philip and the eunuch. The account here suggests that the Christian community in general, and Peter in particular, were not prepared for the direct acceptance of Gentile converts and had to be convinced. Luke means us to see the acceptance of the situation by the church in ch. 11 as forming the background for the later decision in ch. 15.’ (NBC)

‘The whole story can easily be divided into scenes: 10:1-8, Cornelius in Caesarea; 9-23a, Peter in Joppa; 23b-48, the meeting of Peter and Cornelius in Caesarea; 11:1-18, the aftermath: the church leaders dealing with the Gentile question.’ (NBC)

Caesarea – a large port on the Mediterranean coast. It was built by Herod the Great and was the place where the Roman Governor had his main residence. It was some 32 miles north of Joppa.

Some lessons from the life of Cornelius:-

1. God reaches those who want to know him
2. The gospel is open to all people
3. There are people everywhere eager to believe
4. When we are willing to seek the truth and be obedient to the light God gives us, God will reward us richly

The Italian Cohort – Some historians doubt the existence of such a Roman presence Caesarea at this time.

Marshall discusses this:

‘Haenchen (p. 346 n.2) argues that Luke has read back the conditions of a later time into the story, since in AD 41–44, while Herod Agrippa I ruled as a client king, there would have been no Roman units in Judea. But this objection ignores the possibilities that the incident described here took place before AD 41 when Roman troops certainly were present, and that Cornelius may have been retired from military service by this time.’

His family – Roman soldiers were not permitted to marry (although many had concubines). The word here is ‘household’, and may therefore simply refer to his servants and attendants, such as those mentioned in v7.

Devout and God-fearing – This could mean simply that he was religious (cf. v35), or, more technically, that he had become a ‘god-fearer’; (cf. Acts 13:16,26) i.e. ‘a proselyte of the gate’. If the latter, he had accepted Jewish belief in one God, had embraced Jewish ethical standards, attended synagogue services, but had not become a full proselyte or been circumcised. Although respected by the Jewish people, he was still a Gentile, an outsider.

He gave generously to those in need – Hagee, writing as a Christian Zionist, says that it was to the Jews that this man gave alms (see also v4, 31).  This may be so.  But it is an unwarranted extrapolation from the text to infer that ‘a godly Gentile who expressed his unconditional love for the Jewish people in a practical manner was divinely selected by heaven to be the first Gentile to receive the outpouring of the Holy Spirit.’

Cornelius was a man ‘whose heart had tired of pagan myths and empty religious rituals, and who had turned to Judaism in hopes he could find salvation. Cornelius was as close to Judaism as he could get without becoming a proselyte. There were many “God fearers” like him in the ancient world (Ac 13:16) and they proved to be a ready field for spiritual harvest.’ (Wiersbe)

‘It is difficult for us to grasp the impassable gulf which yawned in those days between the Jews on the one hand and the Gentiles…on the other. Not that the Old Testament itself countenanced such a divide. On the contrary, alongside its oracles against the hostile nations, it affirmed that God had a purpose for them…The tragedy was that Israel twisted the doctrine of election into one of favouritism, became filled with racial pride and hatred, despised Gentiles as “dogs,” and developed traditions which kept them apart. No orthodox Jew would ever enter the home of a Gentile, even a God-fearer, or invite such into his home (cf. v28).’ (Stott)

‘What we see emerging to this point is the basic outline of the “more light” principle of God’s redemptive mercy. (compare Lk 8:18; 19:26) Cornelius has responded in faith and obedience to the “light” he has received, as evidenced by his piety. He fears the one true God, prays to him regularly and acts in love to the needy among God’s people. Such obedience is not a “works righteousness” that earns salvation. This we can see by God’s response. He does not declare Cornelius saved. Rather, he grants him “more light” by which he and his household may be saved. (Ac 11:14) God’s response is embodied in a command to send for the messenger who carries the gospel, the essential “more light” (Acts 4:12). What have we done with the light we have received?’ (IVP NT Commentary)

‘It is interesting to see how religious a person can be and still not be saved. Certainly, Cornelius was sincere in his obedience to God’s Law, his fasting, and his generosity to the Jewish people (compare this to Lk 7:1-10). He was not permitted to offer sacrifices in the temple, so he presented his prayers to God as his sacrifices. (Ps 141:1-2) In every way, he was a model of religious respectability-and yet he was not a saved man.’ (Wiersbe)

He saw clearly in a vision an angel of God – ‘Visions-often double visions-occur in four episodes in Acts. Each time they function to give divine guidance for the advance of God’s mission, especially in the face of human resistance or uncertainty (Ananias and Paul, 9:10, 12; Gentile Cornelius and Jewish apostle Peter, 10:3, 17, 19; 11:5; Paul and the European mission, 16:9-10; Paul and the evangelization of Corinth, 18:9; compare 5:19-20; 8:26).’ (IVP NT Commentary)

“Lord” – This may mean no more than a corteous “Sir,” but in the context it suggests that Cornelius knew that he was in the presence of a messenger of God.

“A memorial offering” – Cf. Lev 2:2-3,9,16; Ps 141:2.

‘What we see emerging to this point is the basic outline of the “more light” principle of God’s redemptive mercy. (compare Lk 8:18 19:26) Cornelius has responded in faith and obedience to the “light” he has received, as evidenced by his piety. He fears the one true God, prays to him regularly and acts in love to the needy among God’s people. Such obedience is not a “works righteousness” that earns salvation. This we can see by God’s response. He does not declare Cornelius saved. Rather, he grants him “more light” by which he and his household may be saved. (Ac 11:14) God’s response is embodied in a command to send for the messenger who carries the gospel, the essential “more light” (Acts 4:12). What have we done with the light we have received?’ (IVP Commentary)

“Bring back a man named Simon” – ‘God deals with Cornelius this way to demonstrate that salvation comes to all people in the same divinely commanded and enabled way: through human messengers who proclaim the gospel. (Lk 24:47) we need to constantly remind ourselves of this, whether we are considering the claims of the gospel and are tempted to wait for some extraordinary experience, or whether having received it and become a witness to it we are tempted to become lax in evangelism, thinking that there may be other ways God will save people.’ (IVP Commentary) we should add, however, that God had a vital message to teach Simon Peter in this episode.

‘The angel did not preach the gospel to the centurian; that privilege was to be entrusted to the apostle Peter.’ (Stott) ‘It is interesting that the angel told Cornelius to send men to Joppa to bring back a man named Simon who is called Peter rather than having given him the good news about Jesus then and there. God had something in mind for Peter and the church as well as for Cornelius and his family.’ (NBC)

God sent an angel to instruct Cornelius and Cornelius immediately obeyed. But why send for Peter, who was thirty miles away in Joppa, when Philip the evangelist was already in Caesarea? (Ac 8:40) Because it was Peter, not Philip, who had been given the “keys.” God not only works at the right time, but he also works through the right servant; and both are essential. Moreover, there was a vital lesson for Peter, and through him, the whole church, to learn about the salvation of the Gentiles.

Two of his servants and a devout soldier who was one of his attendants – The former were household servants, with whom he would have had a close relationship. The latter was an orderly who would have been on similarly intimate terms with his master.

10:9 About noon the next day, while they were on their way and approaching the city, Peter went up on the roof to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 10:11 He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners. 10:12 In it were all kinds of four-footed animals and reptiles of the earth and wild birds. 10:13 Then a voice said to him, “Get up, Peter; slaughter and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 10:15 The voice spoke to him again, a second time, “What God has made clean, you must not consider ritually unclean!” 10:16 This happened three times, and immediately the object was taken up into heaven.

‘A Muslim doesn’t consider it impolite to go into the kitchen of non-Muslim hosts to make sure milk and meat are not mixed in the meal preparations. So strong is our commitment to ethnic distinctives of diet, especially when they are grounded in religion. We do not readily leave the comfort zone of our religio-ethnic identity. But if Peter is to spearhead the Jerusalem church’s Gentile mission, God must move him out of his Jewish comfort zone.’ (IVP Commentary)

‘Before Cornelius could be welcomed into the Church, Peter had to learn a lesson. Strict Jews believed that God had no use for the Gentiles. Sometimes they even went the length of saying that help must not be given to a Gentile woman in childbirth, because that would only be to bring another Gentile into the world. Peter had to unlearn that before Cornelius could get in.’ (DSB)

Peter went up on the roof to pray – The rooftop provides solitude, possibly an awning for shade, and the refreshment of breezes off the Mediterranean.

‘Peter also had to be prepared for this event since he had lived as an orthodox Jew all of his life. (Ac 10:14) The Law of Moses was a wall between the Jews and the Gentiles, and this wall had been broken down at the cross. (Eph 2:14-18) The Gentiles were considered aliens and strangers as far as the Jewish covenants and promises were concerned. (Eph 2:11-13) But now, all of that would change, and God would declare that, as far as the Jew and the Gentile were concerned, “There is no difference” either in condemnation (Rom 3:22-23) or in salvation.’ (Rom 10:12-13) (Wiersbe)

He fell into a trance – This is not a dream, and Peter does not lose control of his senses. ‘Commentators have suggested that Peter’s hunger, his thoughts of conflict between Jews and Gentiles in the churches of the coastal plain, and the flapping of the awning or the sight of ships in full sail on the Mediterranean are psychological influences on the vision’s details.’ (IVP NT Commentary)

‘Evidently a mixture of clean and unclean creatures calculated to disgust any orthodox Jew.’ (Stott)

“I have never eaten anything defiled and ritually unclean!” – See Lev 11:1-47 for the Jewish food laws. Generally speaking the Jew might eat only animals which chewed the cud and whose hoofs were cloven. All others were unclean and forbidden.

It has been said that you can say ‘No,’ and you can say ‘Lord’; but you cannot say ‘No, Lord!’ If he is truly our Lord, then we can only say “Yes!” to him and obey his commands.

“What God has made clean, you must not consider ritually unclean!” – ‘Although Mk 7:19 says Jesus ‘declared all foods “clean”‘, the NIV, in common with other translations, puts this comment in brackets. That meaning of Jesus’ saying was not at the fore in the original context, and it is only with the benefit of hindsight that the disciples were able to see that implication in what Jesus said at that time; hence Peter’s protests in this story, years later.’ (NBC)

David Gillett thinks that this is one of three texts (the others are Eph 2:14 and Gal 3:28) which show that Christians should accept all persons equally, regardless of their sexuality.  In this verse, Peter

‘sees that what God creates as clean and acceptable must not be categorized as unclean or unacceptable, even if the law or religious tradition claims otherwise.’

It follows that

‘we must abandon the unjust and unjustifiable categorization of LGBT+ people and their relationships as somehow less than fully wholesome. They are an equal part of the diversity of God’s good creation. Same-sex love is as natural, good and wholesome for gay and lesbian people as are male-female sexual relationships for the rest of us.’

On this, see Martin Davie’s discussion here.

10:17 Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was and approached the gate. 10:18 They called out to ask if Simon, known as Peter, was staying there as a guest. 10:19 While Peter was still thinking seriously about the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, go down, and accompany them without hesitation, because I have sent them.” 10:21 So Peter went down to the men and said, “Here I am, the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.” 10:23 So Peter invited them in and entertained them as guests.

v17 ‘By the immediate linking of Cornelius with the vision we see that God had more to teach Peter than a lesson about foods (important as that was). Gentile-Jewish relations were profoundly affected by the change in what Jewish Christians could consider clean foods. ‘It would be a short step from recognizing that Gentile food was clean to realizing that Gentiles themselves were clean also’ (I H. Marshall, Acts IVP, 1980, p. 186; see 10:28). The Lord did not cover this in Peter’s vision, because he intended a much more dramatic and wonderful sign in Acts 10:44 below.’ (NBC)

“Do not hesitate” – This could alternatively be translated, ‘do not make any distinction between Jew and Gentile’. ‘Thus, although the vision challenged the basic distinction between clean and unclean foods, which Peter had been brought up to make, the Spirit related this to the distinction between clean and unclean people, and told him to stop making it.’ (Stott) Peter’s grasp of this is clear from v28.

Note ‘how perfectly God dovetailed his working in Cornelius and in Peter. For while Peter was praying and seeing his vision, the men from Cornelius were approaching the city (9-16); while Peter was perplexed about the meaning of what he had seen, they arrived at his house (17-18); while Peter was still thinking about the vision, the Spirit told him that the men were looking for him and he must not hesitate to go with them (19-20); and when Peter went down and introduced himself to them, they explained to him the purpose of their visit (21-23).’ (Stott)

On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him. 10:24 The following day he entered Caesarea. Now Cornelius was waiting anxiously for them and had called together his relatives and close friends. 10:25 So when Peter came in, Cornelius met him, fell at his feet, and worshiped him. 10:26 But Peter helped him up, saying, “Stand up. I too am a mere mortal.” 10:27 Peter continued talking with him as he went in, and he found many people gathered together. 10:28 He said to them, “You know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean. 10:29 Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?” 10:30 Cornelius replied, “Four days ago at this very hour, at three o’clock in the afternoon, I was praying in my house, and suddenly a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity have been remembered before God. 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. So now we are all here in the presence of God to listen to everything the Lord has commanded you to say to us.”

The journey to Caesarea takes somewhat longer than it had taken Cornelius’s envoys, maybe because of the larger group and their lack of mounts

Relatives – The word can men ‘countrymen’, and may well do so here. It seems unlikely that Cornelius would have members of his family in the city where he was stationed.

Fell at his feet in reverence – ‘Greco-Roman paganism believed not only in gods but in semidivine men, often sons of the gods, who had supernatural powers. (Ac 14:11 28:6) one would offer obeisance to gods by falling at their feet and worshiping them, as Cornelius does to Peter here. Cornelius should know better (10:2) than to treat Peter with such reverence; perhaps he intends only a special form of homage, which a servant of Jesus finds inappropriate.’ (cf. Lk 22:25-27) (IVP Background Commentary)

“I am only a man myself” – As God’s creatures, we all stand on level ground. Cf. Acts 14:18. ‘How easy it would have been for Peter to accept honor and use the situation to promote himself; but Peter was a servant, not a celebrity.’ (1 Pet 5:1-6) (Wiersbe)

A large gathering of people – Cornelius has become a witness even before he has become a convert!

‘In this passage the most surprising things are happening. Once again let us remember that the Jews believed that other nations were quite outside the mercy of God. The really strict Jew would have no contact with a Gentile or even with a Jew who did not observe the Law. In particular he would never have as a guest nor ever be the guest of a man who did not observe the Law. Remembering that, see what Peter did. When the emissaries of Cornelius were at the door-and knowing the Jewish outlook, they came no farther than the door-Peter asked them in and gave them hospitality. (Ac 10:23) When Peter arrived at Caesarea, Cornelius met him at the door, no doubt wondering if Peter would cross his threshold at all, and Peter came in. (Ac 10:27) In the most amazing way the barriers are beginning to go down.’ (DSB)

“It is against our law” – Or, rather, ‘it is against our custom.’ Peter is not talking about something that was strictly illegal, but rather something that was taboo.

“I should not call…” – ‘Devout Jews would not enter into idolaters’ homes lest they unwittingly participate in idolatry; they apparently extended this custom to not entering any Gentile’s home. It was considered unclean to eat Gentiles’ food or to drink their wine; although this purity regulation did not prohibit all social contact, it prevented dining together at banquets and made much of the Roman world feel that Jews were antisocial. Cornelius is undoubtedly accustomed to accepting reluctant (Acts 10:22) snubs, so Peter’s statement in 10:28 would mean much to him.’ (IVP Background Commentary)

“Four days ago” – Cornelius is counting the day he saw the vision as the first day.  We might regard that day as ‘Day 0’.  But this is just a different way of counting.  There is no contradiction.

This accords with the information given earlier in the chapter.

• Day 1 – Cornelius received his vision
• Day 2 – Peter received his vision and Cornelius’ messengers arrived
• Day 3 – Peter set out for Caesarea
• Day 4 – Peter arrived at Caesarea

Wiersbe has the following comments on this section (22-33):-

1. The idea that “one religion is as good as another” is completely false. Those who tell us that we should worship “the God of many names” and not “change other people’s religions” are going contrary to Scripture. “Salvation is of the Jews,” (Jn 4:22) and there can be no salvation apart from faith in Jesus Christ, who was born a Jew. Cornelius had piety and morality, but he did not have salvation. Some might say, “Leave Cornelius alone! His religion is a part of his culture, and it’s a shame to change his culture!” God does not see it that way. Apart from hearing the message of the Gospel and trusting Christ, Cornelius had no hope.

2. The seeking Saviour (Lk 19:10) will find the seeking sinner. (Jer 29:13) Wherever there is a searching heart, God responds. This is why it is essential that we as God’s children obey his will and share his Word. You never know when your witness for Christ is exactly what somebody has been waiting and praying for.

3. Peter certainly was privileged to minister to a model congregation. (Ac 10:33) They were all present, they wanted to hear the Word, and they listened, believed, and obeyed. What more could a preacher ask?

10:34 Then Peter started speaking: “I now truly understand that God does not show favoritism in dealing with people, 10:35 but in every nation the person who fears him and does what is right is welcomed before him. 10:36 You know the message he sent to the people of Israel, proclaiming the good news of peace through Jesus Christ (he is Lord of all)—10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 10:38 with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power. He went around doing good and healing all who were oppressed by the devil, because God was with him. 10:39 We are witnesses of all the things he did both in Judea and in Jerusalem. They killed him by hanging him on a tree, 10:40 but God raised him up on the third day and caused him to be seen, 10:41 not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead. 10:42 He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead. 10:43 About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

“God does not show favouritism” – See Deut 10:17; Rom 2:11; Eph 6:9.

AV – ‘God is no respecter of persons’

NIV, New Living – ‘God does not show favouritism’

ESV, RSV, NRSV – ‘God shows no partiality’

GNB – ‘God treats everyone on the same basis’

This statement, especially in the AV, is taken by some to mean that God accepts people just as they are, regardless of behaviour, attitude, lifestyle and so on.  The implication of this is we should accept people in exactly the same way.  The door is thus lieft wide open to pluralism and radical inclusion.  Such thinking has nothing to do with the actual meaning of the text.  Thought is not that God does not judge people, but that his judgement is impartial.

“But in every nation the person who fears him and does what is right is welcomed before him” – Or, ‘In every nation whoever fears God and works righteousness is acceptable to him.’ ‘The emphasis is that Cornelius’ Gentile nationality was acceptable so that he had no need to become a Jew, not that his own righteousness was adequate so that he had no need to become a Christian.’ (Stott, who goes on to quote Lenski as saying, ‘If his honest pagan convictions had been sufficient, why did he seek the synagogue? If the synagogue had been enough, why was Peter here?’).

Peter is about to teach Cornelius the necessity of faith for salvation, v43.

‘It may be that the NIV is slightly misleading…If this “acceptance” is taken strongly, it might be taken by some to imply that God accepts them as forgiven people. Strictly speaking, however, the Greek say that everyone who fears God and obeys him “is acceptable (dektos) to him,” or even “welcome” to him (cf. Lk 4:24 “no prophet is accepted in his home town”). It is never used in reference to whether or not a person is accepted by God in some saving sense. The point of Peter’s comment, in the context, is not to pass judgement on whether or not Cornelius is saved, but to conclude that in principle people from outside the Jewish race are acceptable to God as is evidenced from the fact that by the thrice-given vision of the sheet with its unclean animals Peter is assured he has not only the permission by the obligation to preach the gospel to people other than Jews, to the end that they too may be saved.’ (Carson, The Gagging of God, 306f.

‘Does this statement teach a “larger biblical hope” that the vast majority but not absolutely all will be saved? Does it teach that God will judge the heathen by light they have, not according to “the light that did not reach them” (Pinnock 1990:367; compare Anderson 1970:102; Marshall 1980:190)? It is true that dektos means “pertaining to that which is pleasing in view of its being acceptable” (Louw and Nida 1988:1:299). It is used in the Old Testament of acceptable sacrifices and prayers and of moral acts. (Le 1:3 19:5 Pr 15:8) In each case, however, God declares the conditions for acceptability. Is the acceptability or welcome spoken of in Acts 10:35 right standing with God, salvation? Only if the verse is divorced from its immediate and larger contexts. If Cornelius is already a saved believer, why does the angel tell him to send for Peter, who would bring “a message through which you and all your household will be saved?” (Ac 11:14; Fernando 1987:133) That Cornelius or anyone else can be acceptable to God for salvation without hearing the gospel or confessing the name of Christ contradicts the angel’s message and Luke’s understanding of the way one comes to salvation through the gospel message (Acts 11:14; compare Acts 11:1; Lk 8:11-15; Acts 16:30-31)…What Peter is saying is the same thing that the writer to the Hebrews points out: “anyone who comes to God must believe that he exists and that he rewards those who earnestly seek him.” (Heb 11:6) In turning away from idols to the one true God, Cornelius demonstrated belief in God’s existence; in turning away from pagan immorality to doing what is right according to the Old Testament ethic, he showed his earnestness in seeking God. He had made the first steps of repentance, which did not save him but made him a proper candidate to hear the good news, according to a “more light” principle.’ (compare Acts 11:18) (IVP Commentary)

Here (36-43) is a summary of Peter’s sermon. It is substantially the same as had been his message to the Jews. It centred on three aspects of Jesus’ ministry (his earthly life, his death on the cross, and his resurrection).

“You know what has happened…” – Although radical critics such as Bultmann think they know better than those who were actually there!

“God anointed Jesus…with the Holy Spirit and power” – This refers to his baptism, Lk 4:18-21.

“He went about doing good” – ‘Wherever our Lord went, he was always about his Father’s business, preaching, teaching, and labouring to do good to souls. He threw away no opportunity. In the whole history of his earthly ministry we never read of an idle day. Of him it may be truly said, that he “sowed beside all waters,” and that “in the morning he sowed his seed, and in the evening withheld not his hand.” (Isa 32:20; Ec 11:6)

And yet our Lord knew the hearts of all men. He knew perfectly well that the great proportion of his hearers were hardened and unbelieving. He knew, as he spoke, that most of his words fell to the ground uncared for and unheeded, and that so far as concerned the salvation of souls, most of his labour was in vain. He knew all this, and yet he laboured on. Let us see in this fact a standing pattern to all who try to do good to others, whatever their office may be.

Let it be remembered by every minister and every missionary, – by every schoolmaster and every Sunday-school teacher, – by every district visitor and every lay agent, – by every head of a house who has family prayers, and by every nurse who has the charge of children. Let all such remember Christ’s example, and resolve to do likewise. We are not to give up teaching because we see no good done. We are not to relax our exertions because we see no fruit of our toil. We are to work on steadily, keeping before us the great principle, that duty is ours and results are God’s. There must be ploughmen and sowers, as well as reapers and binders of sheaves. The honest master pays his labourers according to the work they do, and not according to the crops that grow on his land. Our Master in heaven will deal with all his servants at the last day in like manner. He knows that success is not in their hands. He knows that they cannot change hearts. He will reward them according to their labour, and not according to the fruits which have resulted from their labour. It is not “the good and successful servant,” but the “good and faithful servant,” to whom he will say, “Enter thou into the joy of thy Lord.”‘ (Mt 25:21) (J.C. Ryle)

‘In the ministry of Jesus words and works, gospel preaching and compassionate service went hand in hand. His works expressed his words, and his words explained his works. It should be the same for us. Words are abstract, they need to be embodied in deeds of live. Works are ambiguous, they need to be interpreted by the proclamation of the gospel. Keep words and works together in the service and witness of the church.’ (Stott, Authentic Christianity, 343)

v42 ‘This function of Jesus is also attested in 2 Tim 4:1 and 1 Pet 4:5, but it is not specifically mentioned in any of the summaries of what the risen Jesus commanded his disciples to proclaim; it may, therefore, be a deduction from his earlier teaching that the Son of man would sit at the right hand of God and share his task of judgment (cf. John 5:22, 27).’ (Marshall)

‘Judgement is the prerogative of the whole undivided Trinity; but, in its visible management and execution, it is assigned to Christ.’ (Flavel)

“Through his name –

So, in the reverse of what we might expect, the New Testament teaches judgment (v42), while the Old Testament teaches salvation (v43)!

‘He, he it was that was Jacob’s “Shiloh,” (Gen. 49:10,) David’s “Lord,” (Psalm 110:1,) Isaiah’s “Immanuel,” (Isai. 7:14,) Jeremy’s “Branch,” (Jer. 23:5,) Daniel’s “Messiah,” (Dan. 9:25,) and Haggai’s’ “Desire of all nations.” (Haggai 2:7.).’ (William Taylor, in Puritan Sermons, Vol 5.)

The Gentiles Receive the Holy Spirit, 44-48

10:44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message. 10:45 The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, 10:46 for they heard them speaking in tongues and praising God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?” 10:48 So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days.

v44 This event has been thought of as a second pentecostal experience, a Gentile Pentecost. God had shown his acceptance of Gentiles by pouring on them the same Spirit that he had given to Jews. God is no respecter of persons; (Ac 10:34) all stand before him on equal footing.

Pr 8:34; 15:31; Ec 5:1; Hab 3:2; Lk 8:15; Jas 1:19; Rev 2:11.

He ordered that they be baptized – Interestingly, it does not say, ‘he baptized them’. It was the church who received these new converts, and not any particular person.