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The Acts of the Apostles - Chapter 10
- Previous chapters have led gradually towards this pivotal chapter in which Peter - and then the whole Church -
understands that Christ’s mission is to Gentiles as well as to Jews. Requires an enormous “change of mind” =
metanoia, in which God’s will is clearly recognised - the Church has to accept it. Luke shows that God takes the
initiative to emphasise that the Church is not tampering with God’s law of circumcision (Gen 17:10-14). So
important and difficult to understand and accept that the story is repeated in Chapter 11, and again in Chap 15.
But Luke has hinted at it several times in his Gospel.
- 1 Maritime Caesarea on the coast about 60 miles NW of Jerusalem, 30 miles north of Joppa. Herod built a palace and port in 37
BC, and then capital of Palestine for 600 years, and residence of Roman rulers from AD6. Auxiliary Italian cohort of archers
formed in Italy, but known in history only in Syria 66AD. Unlikely to have been Roman soldiers there before death of Herod
Agrippa AD 44. The centurion reminds us of an earlier centurion (Lk 7:1-10).
- 2 Both Cornelius and his whole household “feared God” - implies they followed Jewish beliefs and practices, but were not
circumcised. Emphasis on importance of prayer and giving alms (Cf 9:36).
- 3 The Narrator says “angel” for our benefit: Cornelius later simply says “man in dazzling robes”.
- 4 As Saul, Cornelius’ reaction is to “look intently” in fear and stammer “What, Lord?” Again importance of alms and prayers,
which have persuaded God to keep Cornelius in mind.
- 6 Clear directions - follow the smell of the tannery near the coast!
- 7 The devout, or “God-fearing” soldier will transmit Cornelius request accurately.
- 8 Especially as Cornelius tells all about his vision.
- 9 Luke is anxious that we realise the work of God in the timing of this double vision.
- 10 Peter is thinking about food before lunch! Literally “there came upon him a trance”. But again the importance of prayer.
Jesus Was a Jew, thinking, speaking and acting as a 1st century Jew. The New Testament writings do not give us answers to
issues of our time - he had no thought of Popes, Sacraments, birth control, total war! But the scriptures do - or should - make us
question our mind-set and lead us to “change our minds”, ie metanoia, usually translated as “repent”. But it means much more
than that! Is prayer important enough in our lives?
- 11 “The heaven opened” - Cf 7:56. The container is vaguely described, like a table setting?
- 12 But its contents are accurately described by a phrase used often in the Bible (Gen 1:24, 6:20, Rom 1:23).
- 13 Peter is commanded to eat all, including the animals defined by Jews as unclean, to prepare him to share Cornelius’ food
without qualms of conscience. Necessary because the Apostles did not understand Jesus’ teaching on the law (Mk 7: 15-19).
- 14 An emphatic response from a law abiding Jew (Ezek 4:14).
- 15 Can be seen not only as saying all that God has made is clean, but also as a (new?) proclamation to this effect (Cf Lev 13:13).
The idea that in God’s eyes all foods are clean implies a major break with Jewish practice - gradually the extent to which new
wine cannot be put in old skins is becoming apparent. Since the Spirit purifies even the unclean pagans, circumcision is no longer
needed.
- 16 The 3 repetitions emphasise the importance of this vision. Are visions and visits from angels rare nowadays? Why?
- 17 Peter is greatly puzzled - literally wrestling with himself. Dead on cue, Cornelius’ messengers arrive - God’s plan is being
executed precisely!
- 18 As God fearers they may understand that entering a Jew’s house could give offence, so they call out from the gate.
- 19 God’s Spirit now gives a direct order to Peter, without explaining the vision - he has to come to its meaning himself (good
psychology of learning!).
- 20 The Spirit emphasise that God has sent the callers, and Peter is to associate with them, even though they are not Jews.
- 21 We know, but Peter does not - he is still bewildered by his 2 visions, but obeys, fulfilling God’s plan.
- 22 The messengers’ story is told succinctly, every important element is included: a high ranking Roman officer, god-fearing,
accepted by the Jews, told by an angel to send for Peter. They add “to hear what you have to say”, not mentioned by Cornelius.
- 23 Already Peter is beginning to accept the mind change demanded by the Lord, and invites these Gentiles into the house, where
they eat and stay the night. He is accompanied to Caesarea by 6 believers, Jewish Christians who will witness to what happens.
Peter begins to understand his vision: he is to admit into the Christian community Gentiles, who were considered unclean like the
animals in the vision.
- 24 Cornelius has prepared the whole household to meet Peter - perhaps these then founded the Church in Caesarea?
- 25 Cornelius does not know what to expect, or why he has been ordered to sent for Peter, so superstitiously prostrates himself
before the visitor.
- 26 Peter reminds him and us that God works through human beings. Priests are human, and have the same temptations and
failings as the rest of us. We should not worship them.
- 27 Peter now enters Cornelius’ house - a Gentile’s house, and therefore a fundamental step. He now more understands his vision,
his mind is beginning to adapt to the new way of thinking the vision is leading him to.
- 28 For his hearers, for himself, and for us, Peter underlines what is happening: what he is doing (by entering a Gentile’s house) is
unlawful (Cf Gal 2:12), but God has shown him that, not only should he not reject any food as unclean, but he now understands
that the animals were an allegory for people - he should not call any person unclean. (To remind us of this distinction between
sacred and profane, cf the recent lay unwillingness to touch the consecrated host or even sacred vessels. Do we have accumulated
traditions and practices which may now put non-Christians off the Church?) A huge change of mind!
- 29 He has come to a Gentile’s house, as ordered by God, but he does not yet know why. But he invites Cornelius to explain -
Peter is open to what the Gentile might say, though perhaps still not fully anticipating where it may lead.
- 30 - 32 Cornelius tells his story in simple terms, but adds a request that Peter tell “all that God has commanded you to say”. He
wants to listen - a good start to the grace of faith.
- 34 Now Peter understands the vision better - God makes no distinctions between people from differing nations or backgrounds,
and indeed made this clear early in the Bible. The theological core of Peter’s speech is “God shows no partiality” (Deut 10:17, 1
Sam 16:7) - although that and other references are in the context of judging right and wrong behaviour. Jews are “chosen” in the
sense that they were given an opportunity to be a people of God, but this is not exclusive. The Covenant on Sinai was offered to
all nations, but initially only the Jews appear to have accepted the offer.
- 35 See Micah: “do justice, love kindness, and walk humbly with your God” (Mic 6:8). Peter’s thinking is very close to Rom
2:10-16.
- 36 Jesus is Lord of all - Jew and non-Jew. The message God sent to the children of Israel already bore the implicit message of
peace and reconciliation between peoples, so the extension of the mission to the Gentiles is a continuation of Jesus’ own words
and work.
- 37 Very confused syntax, translated variously. Can be read as a continuation of what Peter understands in v34. Vv 37-39 forms
the geographical delimitation of the authentic Jesus tradition.
- 38-43 This very succinct summary of the Christian message starts, as always, with Jesus’ baptism by John; Jesus was “anointed”
by God = Christ (Greek) = Messiah (Hebrew); healed in opposition to the devil; went from Galilee to Jerusalem; hanged on a
tree; witnesses to what he did both before and eating and drinking with him after “he was raised”; judge of living and dead (new);
every believer will receive forgiveness of sins through his name. The opening “You know” and the emphasis on the divinely
ordained continuity, especially in v 41, assures Luke’s readers that the Christian tradition is faithful to Jesus’ words and deeds.
The ministry of Jesus is an integral part of God’s revelation, which is why the early Christian communities conserved the
historical substance of Jesus’ ministry, leading to the Gospels. V 42: preaching to the Gentiles emphasised divine judgement (Cf
1 Thess 1:10), rather than messianic hope preached to Jews.
- 44 Peter is interrupted by the Spirit, anxious to get on with his work, who falls upon them as a gift independent of baptism! But
Luke has given us the essentials.
- 45 The Jewish (circumcised) Christians accompanying Peter are now astounded to see the Spirit come on these (uncircumcised)
Gentiles.
- 46 In addition to glossolalia, the Gentiles were glorifying God, a clear sign to all that they accepted God, and - presumably - Jesus
as his Son and the rest of Peter’s message.
- 47 Peter’s question is perhaps a rhetorical response to the Jewish witnesses. As with the eunuch, how can water for baptism be
withheld? How can the Church exclude Gentiles from table-fellowship, and clearly resist this clear demonstration of God’s will,
since they have received the Spirit just as we have?
- 48 The Gentiles’ conversion is completed by baptism, even though they are not circumcised. This confirms that they are accepted
into communion (koinonia) with the whole church, and confirms the Church’s acceptance of baptising Gentiles.
- 49 And Peter stays a while to further confirm his acceptance of this new extension to the Church’s work. And presumably to
instruct them further, and to mull over this enormous change of mind he has accepted from God. While some verses suggest
Peter may not have been the first to baptise Gentiles (8:38, 11:19-20), there appears to be an underlying belief that Peter was
foremost among the Jerusalem leaders in displaying such openness, and bridging both sides of the Christian community.