9. Peter's Ministry to the Gentiles (Acts 9-11)


Audio (44:26)

Free E-mail Bible Study Bible study Apostle Peter: Disciple Lessons from the Rock

El Greco, 'St. Peter and St. Paul' (1587-1592), oil on canvas, 47.8 x 41 in., Hermitage Museum, St. Petersburg, Russia.
El Greco, 'St. Peter and St. Paul' (1587-1592), oil on canvas, 47.8 x 41 in., Hermitage Museum, St. Petersburg, Russia.

Paul has begun his ministry in Jerusalem, with a side-trip to Samaria. But soon, he begins to venture forth, healing, evangelizing, teaching, and establishing the believers.

We often think of Peter as the apostle to the Jews and Paul the apostle to the Gentiles (Galatians 2:7-8). But it isn't that simple. You'll see that communities where Peter ministers in this lesson include mixed populations that are not heavily Jewish. Yes, he is an effective evangelist to the Jews, but he also evangelizes and teaches Gentiles.

In fact, God uses Peter to open up the Gospel to the Gentiles. It is a wonderful story, which we'll tell in a moment.

9.1 Paul Meets Peter in Jerusalem (Acts 9:26-27; Galatians 1:18-19)

The narrative of Acts turns to the persecutor Saul who is miraculously converted in Damascus and begins to preach Jesus. After spending time in the Arabian desert, Paul goes up to Jerusalem.

"26 When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. 27 But Barnabas took him and brought him to the apostles. " (Acts 9:26-27a)

Paul relates this period of his life (which took place about 38 AD) to the Galatians,

"18 Then after three years, I went up to Jerusalem to get acquainted with Peter and stayed with him fifteen days. 19 I saw none of the other apostles -- only James, the Lord's brother." (Galatians 1:18-19)

Warned of a plot against his life, Paul flees Jerusalem to his hometown in Tarsus (Acts 9:30), but he and Peter will meet again. We know of at least three additional meetings:

  1. At the Jerusalem Council (Acts 15; Galatians 2:1-10; Lesson 10:4),
  2. In Antioch (Galatians 2:11-14; Lesson 10.3), and,
  3. In Rome, according to tradition (Lesson 11.3).

9.2 Healing of Aeneas (Acts 9:32-35)

Tommaso Masolino da Panicale, detail of 'Healing of Aeneas' (1426-27), fresco, Brancacci Chapel, Church of Santa Maria del Carmine, Florence, Italy.
Tommaso Masolino da Panicale, detail of 'Healing of Aeneas' (1426-27), fresco, Brancacci Chapel, Church of Santa Maria del Carmine, Florence, Italy. Larger image.

As the focus of Acts turns from Paul back to Peter, we see Peter's ministry moving beyond Jerusalem, travelling to encourage local groups of believers in Judea and Samaria.

To the south of the coastal Sharon Plain are the towns of Lydda and Joppa.

"32 As Peter traveled320about the country, he went to visit the saints in Lydda. 33 There he found a man named Aeneas, a paralytic who had been bedridden for eight years.
34 'Aeneas,' Peter said to him, 'Jesus Christ heals you. Get up and take care of your mat.' Immediately Aeneas got up." (Acts 9:32-34)

Lydda is the ancient Benjamite town of Lod. It lies at the intersection of the highway between Babylon and Egypt and the main road between Jerusalem and the port of Joppa. After the fall of Jerusalem in 70 AD, Lydda becomes known as a seat of rabbinical learning.321Currently, it is home to Ben Gurion International Airport. But in Peter's day, it is probably a sleepy town.

Peter's ministry on the coast of Judea.
Peter's ministry on the coast of Judea. Larger map.

There are already some "saints" in Lydda, perhaps Jewish, though this area has a lot of Greeks and non-Jews. [322]22] The name Aeneas comes from a minor character in Greek mythology, a son of Aphrodite, thus he is from a Greek background. We don't know if Aeneas is a believer, but he is somehow associated with the Christians in Lydda. We are told that he is paralyzed, having been bedridden for the past eight years. Perhaps he has had a debilitating stroke or severe and ongoing illness.323Peter says to him with a voice of command:

"Jesus Christ heals you. Get up and take care of your mat." (Acts 9:34)

Peter, like Jesus, doesn't heal every sick person he comes across; he must have had a word from the Lord to give such a command. His Master had said,

"I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does." (John 5:19, 30)

Presumably, Peter hears from the Lord and then speaks a declaration of healing (see Lesson 7.4).

Suddenly, life changes for Aeneas. For eight years, others have been spreading his mat and helping him around. Now he can make his own bed. The result of this one healing is powerful.

"All those who lived in Lydda and Sharon saw him and turned to the Lord." (Acts 9:35)

This is an example of the power of healing evangelism among the Gentiles. This one healing sets off a revival that touches many people who are scarcely Jewish, much less devout.

Q44. (Acts 9:32-35). What do we learn about Peter from the healing of Aeneas? What spiritual gifts is Peter using? What is the effect of his ministry in Lydda and the surrounding area? Why do healing and evangelism often work so well together?

9.3 The Raising of Dorcas (Acts 9:36-43)

Tommaso Masolino da Panicale, detail of 'Resurrection of Tabitha' (1426-27), fresco, Brancacci Chapel, Church of Santa Maria del Carmine, Florence, Italy.
Tommaso Masolino da Panicale, detail of 'Resurrection of Tabitha' (1426-27), fresco, Brancacci Chapel, Church of Santa Maria del Carmine, Florence, Italy.

News of the healing of Aeneas reaches Joppa by the next day, leaving the city all abuzz. While Lydda is a small town about 17 miles (27 kilometers) inland, Joppa is a larger, more important town on the coast.

Joppa (which means "beautiful" in Hebrew) had been the port city for Jerusalem and this area for centuries. It is mentioned in Egyptian sources as early as the mid-fifteenth century BC. Today, Jaffa is a neighborhood in the north part of the city of Tel Aviv.

During Peter's ministry, Joppa is part of the Province of Judea governed from Caesarea, under the direct control of a Roman prefect.324

The area isn't strongly Jewish, but has Gentile influences from its former Philistine and Phoenician inhabitants, as well as from the Greeks and Romans.

Dorcas the Giver (Acts 9:36, 39)

However, Joppa already has a small Christian community.

"In Joppa there was a disciple named Tabitha (which, when translated, is Dorcas), who was always doing good and helping the poor." (Acts 9:36)

Tabitha (Aramaic Teḇîṯaʾ̄; Greek Dorka) means "gazelle," an antelope found in Syria and Palestine. Her name Tabitha suggests she might have a Jewish background.

Reinkat, 'St. Tabitha' icon.
Reinkat, 'St. Tabitha' icon.

Dorcas is a disciple, a follower of Jesus. No husband is mentioned, so she is probably a widow herself. She is a woman of character, "always doing good" (NIV), literally, "full of good works."325Some people focus on themselves; Dorcas focuses on the needs of others. She is apparently a woman of means, always "helping the poor" (NIV) or doing "acts of charity,"326] probably donating food and money to the needy and caring for the sick and chronically ill. She is motivated by compassion.

She is also a seamstress, purchasing cloth, then sewing it into the clothing needed by the poorest of the poor. The widows of the congregation display "the robes327and other clothing328that Dorcas had made" (verse 39). In modern times, Dorcas has been the inspiration for the tens of thousands of Dorcas Societies and sewing circles formed in congregations around the world to help the needy. She is surely a shining light in the small church in Joppa.

Resurrection (Acts 9:37-42)

"37 About that time she became sick and died, and her body was washed and placed in an upstairs room. 38 Lydda was near Joppa; so when the disciples heard that Peter was in Lydda, they sent two men to him and urged him, 'Please come at once!'" (Acts 9:37-38)

Washing a body was common, but placing the body in an upstairs room was not. Immediate burials were the rule, since there was no way to keep the body from decomposition for any length of time. The disciples in Joppa must have believed that God would raise Dorcas from the dead, perhaps by means of a word from the Lord. So they keep the body upstairs and send for Peter. It is one day's journey to reach Lydda and another day to return.

"Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them." (Acts 9:39)

The upper room where Dorcas lies sounds very much like the situation at the death of Jairus's 12-year-old daughter, whom Peter had seen Jesus raise from the dead (Mark 5:38-41). The crying and mourning are similar; so is Peter's command to clear the room and his word to the deceased to get up.

"Peter sent them all out of the room; then he got down on his knees and prayed. Turning toward the dead woman, he said, 'Tabitha, get up.' She opened her eyes, and seeing Peter she sat up." (Acts 9:40)

Peter helps her up, and then calls in the believers to see her.

"He took her by the hand and helped her to her feet. Then he called the believers and the widows and presented her to them alive." (Acts 9:41)

Word spreads rapidly as it had in Lydda.

"This became known all over Joppa, and many people believed in the Lord." (Acts 9:42)

Many more in this region turned to Christ! Can you imagine the power of a credible story of a well-known citizen of Joppa being raised from the dead? The word races up and down the coastal Plain of Sharon bringing about a mass revival and the conversion of hundreds, perhaps thousands.

Q45. (Acts 9:36-42) What does this account of the raising of Dorcas tell us about Peter's ministry during this time of his life? About his reputation? About his faith? What does it tell us about the effect of one faithful woman's ministry to the poorest of the poor?

9.4 Staying with Simon the Tanner (Acts 9:43)

Harry Fenn, 'The Traditional House of Simon the Tanner' (1882), engraving
Harry Fenn, 'The Traditional House of Simon the Tanner' (1882), engraving in Charles William Wilson (ed.), Picturesque Palestine, Sinai, and Egypt (D. Appleton & Co., 1882), vol. 3, p. 132. Larger image.

Peter stays on in Joppa. Here he awaits his next orders from the Master. He doesn't have to wait long.

"Peter stayed in Joppa for some time with a tanner named Simon." (Acts 9:43)

Simon is a common Jewish given name (Lesson 1.1), so Simon is probably Jewish. But he is also a tanner.

Jews could be tanners, but they were shunned because of their abiding smell from tanning agents such as urine and animal dung that permeated the skin. Simon the tanner's house and his home workshop are "by the seaside" (Acts 10:6, 32). The location is not accidental. It provides saltwater to wash the hides and also a prevailing wind from the west to blow away the terrible stench. By Jewish law, tanners were required to be separated from the residential areas of town.329

Even smelly, Simon serves the Lord by freely opening up his home for Peter's use and ministry. I find it interesting that Simon is one of the few servants of God in the New Testament who is not considered a saint -- I wonder why? No matter; God is pleased with him!330

Peter's stay in the home of Simon the Tanner tells us something about Peter also. Many Christian leaders would demand another place to live -- one that was pleasant and not the center of a smelly home industry like tanning. That Peter lives here for a time speaks to me of his humility.

Q46. (Acts 9:43) Simon the Tanner is smelly and his home is smelly. What does Peter residing there tell us about Peter? About Simon? As a social reject, how does Simon serve God?

Patient Teaching on Godly Living

What is Peter doing during this time? Following the general revival that has resulted from Aeneas's healing and Dorcas's resurrection, there are many, many new believers. Most likely, Peter's time is spent in personal discipleship and counseling the new believers and in patient teaching.

Jesus' last command to his disciples was:

"Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you." (Matthew 28:19--20a)

"Obey" (NIV, NRSV), "observe" (ESV, KJV) is the verb tēreō, "guard." Here it has the sense, "to persist in obedience, keep, observe, fulfill, pay attention to," especially of law and teaching.331If the Letter of 1 Peter is any indication, Peter is teaching theology, but especially practical instruction in how to conduct oneself as a follower of Jesus.

Peter is an evangelist, as in Lydda and Joppa. But he doesn't have a "hit and run" style. Rather, after a number of people come to Christ, he stays to instruct them in the faith.

9.5 Peter and Cornelius the Centurion (Acts 10-11)

We've seen an increasing move of the Spirit, starting with the Jews -- both Hebrew-speakers and Greek-speakers -- then to the mixed populations of Jews and Gentiles in the port city of Joppa and the Plain of Sharon along the coast. Now Luke introduces us to a Gentile, a Roman centurion, who lives in the decidedly Roman city of Caesarea at the north end of the Plain of Sharon.

Caesarea Maritima

Peter Conolly (1935-2012), 'Reconstruction of Ancient Caesarea,' watercolor, annotated by unknown source
Peter Conolly (1935-2012), 'Reconstruction of Ancient Caesarea,' watercolor, annotated by unknown source. Larger image.

Caesarea Maritima was originally a Phoenician fortification known as Strato's Tower, built in the 4th century BC by a king of Sidon.332Captured by the Roman general Pompey in 63 BC, it was later given to the Jewish king Herod the Great by Caesar Augustus, who renamed it Caesarea in the emperor's honor.

In 22 BC, Herod embarked upon a lavish, 12-year campaign of constructing sumptuous palaces and public buildings. The reconstructed city was dedicated in 10 BC amidst magnificent competitive games, with horse races, single combat with gladiators and beasts in honor of Caesar -- all held in a Roman amphitheater that covers an area slightly larger than the Colosseum in Rome,333still standing two thousand years later. Elaborate buildings surrounded part of the harbor and there were statues of the emperor at the entrance. All this, of course, was deeply offensive to Jews.

Herod constructed a huge breakwater that protected an excellent harbor, 200 feet (60 meters) wide and about 120 feet (37 meters) in depth, extending 150 feet (46 meters) from the shore. Its enormous stones can still be seen today. In ancient times Joppa had been the primary harbor in the region; now preeminence has shifted to Caesarea.

Like most coastal cities during this period, Caesarea had a mixed population. This is the seat of the governor of the Roman Province of Judea and is the administrative and military center of Palestine. Herod Agrippa also lives in Caesarea, dying there in 44 AD (Acts 12:19, 23). Later, Philip the Evangelist resides in Caesarea with his four daughters who prophesy (Acts 21:8-9). Paul is imprisoned here under Roman Governors Felix and Festus for two years about 57-59 AD (Acts 23:23-24:32).334

Cornelius the Centurion (Acts 10:1-2)

"At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment."335(Acts 10:1)

There are no full legions of about 5,000 soldiers in Judea at this time, about 37 AD.336Rather, there are five cohorts (corresponding roughly to our regiments), each consisting of perhaps 500 to 600 men garrisoned in Jerusalem and Caesarea.337Cornelius's regiment is called "the Italian cohort," meaning that this body of troops was originally recruited in Italy.

A cohort would be commanded by a tribune (Latin tribunus; corresponding to a lieutenant colonel or colonel in a modern army), under whom would be several centurions (Latin centurio) perhaps corresponding to a captain, each leading approximately 80 to 100 men.

Cornelius is Italian, but probably not from a noble family. Like most centurions, he rose up through the ranks. To be selected as a centurion, a soldier must be literate -- able to read written orders -- come with recommendations from important people, be at least 30 years old, and show the ability to both encourage morale and maintain proper discipline.

The ancient historian Polybius offers a list of qualifications looked for in centurions. They must be not so much... .

"... seekers after danger as men who can command, steady in action, and reliable; they ought not to be over anxious to rush into the fight; but when hard pressed they must be ready to hold their ground and die at their posts."338 

A centurion is a man among men.

It is likely that Cornelius has been attending a Jewish synagogue, not as a convert but as a "God-fearer." Jewish synagogues in Gentile areas tended to attract a group of Gentile sympathizers who admired the strong moral values of the Jewish faith and celebrated various Jewish rites without becoming full proselytes that underwent circumcision. These God-fearers prove to be the group by far the most initially receptive to the Christian gospel in New Testament times.

Our text tells us several additional things about Cornelius's character (Acts 10:2, 22). He is:

1. Devout, that is, reverent, godly, pious in a good sense.339

2. Fears God. Throughout the Old and New Testaments you see the phrase "fear God." This doesn't mean to be terrorized by God, but to hold God and holy things in deep reverence, with a deep desire not to offend him.340"God-fearer" in the New Testament indicates a devout Gentile who attends synagogue.

3. Gives generously to the poor. Giving alms to the poor had always been a high value among the Jews and is taken up as a high value by the Christian communities as well. Cornelius is a generous giver to those in need.341

4. Prays continually. His prayer is not a once-a-week thing, but constant, continual.342

5. Righteous.[343] Cornelius is known as a straight-shooter, upright in his dealings, serious about doing the right thing.

6. Respected by the Jewish people. He attends synagogue and participates in the alms-giving projects of the Jews in Caesarea. Literally, he is "well spoken of."344

Does all this mean that Cornelius is "worthy" of salvation. No. But for his part, he takes his faith seriously. He is a believer in Yahweh. Now, at the direction of an angel, he is seeking the truth about Jesus.

Q47. (Acts 10:2, 22) What do we learn about Cornelius's character? Why do you think God chose to reveal himself to Cornelius, rather than the average pagan? Is he more worthy of salvation?

Sweet-Smelling Incense before the Lord (Acts 10:4)

I find the angel's words in verse 4 fascinating:

"Your prayers and gifts to the poor have come up as a memorial offering345before God." (Acts 10:4)

The angel is comparing prayers and righteous deeds to a temple offering of fine flour, and oil burned with frankincense on the altar, producing a sweet-smelling "pleasant aroma" to the Lord. David says something similar:

"May my prayer be set before you like incense;
may the lifting up of my hands be like the evening sacrifice." (Psalm 141:2)

Paul says of the gifts the Philippian church have sent to support his ministry:

"They are a fragrant offering, an acceptable sacrifice, pleasing to God" (Philippians 4:18)

In Revelation's heavenly throne room they offer the prayers of the saints as incense before the Lord (Revelation 5:8; cf. 8:3-4)

Those who love the Lord spend time in prayer before him. They show compassion, they help those in need, they exercise their spiritual gifts, they minister on the Lord's behalf. And this is right! But have you ever thought of it from God's point of view? That our prayers and service are sweet to him, like a fragrant incense before him. He enjoys this communion with us; it brings pleasure to him.

Eric Liddell, the 1924 Olympic runner whose earlier life is depicted in the Oscar-winning film "Chariots of Fire" (1981) -- later missionary to China -- is quoted as saying:

"I believe God made me for a purpose,
but he also made me fast!
And when I run I feel his pleasure."

Oh, to live our lives to bring pleasure to our Lord!

Q48. (Acts 10:4) Do you think you can actually bring pleasure to God? How can you increase God's enjoyment in your life?

Cornelius's Vision (Acts 10:3-8)

An angel of the Lord comes to Cornelius in an afternoon vision and says:

"5 Now send men to Joppa to bring back a man named Simon who is called Peter. 6 He is staying with Simon the tanner, whose house is by the sea." (Acts 10:5-6)

The instructions to find Peter are clear and specific. So that very afternoon, Cornelius dispatches men to Joppa, down the coast about 35 miles (57 kilometers), more than a full day's journey.

Peter's Rooftop Vision (Acts 10:9-16)

The delegation from Caesarea is about to arrive, but before they do, Jesus needs to brief his servant Peter in preparation for the callers. Notice Peter's pattern of life. It is noon and he wants some privacy to pray before the midday meal.

"9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance." (Acts 10:9-10)

Perhaps this is a regular time of prayer for him, like the psalmist and Daniel.

"Evening, morning and noon I cry out in distress,
and he hears my voice." (Psalm 55:17)

"Three times a day he got down on his knees and prayed,
giving thanks to his God." (Daniel 6:10)

Or perhaps Peter is prompted to go and pray. As he is praying, he falls into a "trance." The Greek noun is ekstasis (from which we get our word "ecstasy"), literally, "displacement," "an altered state of consciousness, usually experienced by an individual privately, in which extrasensory sights and sounds, or visions and auditions are experienced."346 This may be something like Paul's experience of being caught up to paradise where he sees amazing revelations (2 Corinthians 12:2-4) or John's experience on the Isle of Patmos: "on the Lord's Day I was in the Spirit" (Revelation 1:10).347

Luke describes Peter's vision.

"11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. 13 Then a voice told him, 'Get up, Peter. Kill and eat.'

14 'Surely not, Lord!' Peter replied. 'I have never eaten anything impure or unclean.'" (Acts 10:11-14)

As you may recall, the Mosaic Law specifically prohibits eating many kinds of "unclean" animals -- pigs, camels, the rock badger, eels, vultures, owls, hawks, storks, herons, and such (Leviticus 11; Deuteronomy 14), as well as reptiles, amphibians, worms, etc. Peter observed these dietary laws. There was a time for that; now the Lord is about to teach him something new.

The dietary laws had served several important functions, to keep the Jewish people healthy, to keep the Jewish people separate from their pagan neighbors, and to keep their religion free from pagan influences. But now God is doing a new thing. He is reaching out to the Gentiles. Now, instead of separation, it is a time for outreach, ingathering, and offering the redeeming love of Jesus.

In the vision, God tells Peter to kill and eat the animals indiscriminately. Peter resists. And so the vision comes again and again.

"15 The voice spoke to him a second time, 'Do not call anything impure that God has made clean.' 16 This happened three times, and immediately the sheet was taken back to heaven." (Acts 10:15-16)

The thrice-repeated vision has Peter thinking. What is God saying? The application of the vision is knocking at the door (Acts 10:17). The Lord has given specific instructions to Cornelius. Now the Spirit speaks clearly to Peter also.

"19 While Peter was still thinking about the vision, the Spirit said to him, 'Simon, three men are looking for you. 20 So get up and go downstairs. Do not hesitate to go with them, for I have sent them.'" (Acts 10:19-20)

Peter has learned to recognize God's voice. He has also learned obedience.

"Peter went down and said to the men, 'I'm the one you're looking for. Why have you come?'" (Acts 10:21)

Now the two servants and the soldier deliver their master' invitation. Then Peter invites them to eat and stay overnight.

"23b The next day Peter started out with them, and some of the brothers from Joppa went along. 24 The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. 25 As Peter entered the house, Cornelius met him and fell at his feet in reverence.
26 But Peter made him get up. 'Stand up,' he said, 'I am only a man myself.'" (Acts 10:23b-26)

Cornelius is in such awe of Peter that he falls at his feet. After all, Peter has been summoned by an angel visiting the centurion. But Peter won't have a man worshipping him. Humility.

It occurs to me that some Christian leaders position themselves in such a way that their followers almost worship them. It can help a leader get his way, but it obstructs real ministry and is offensive to Jesus. A ministry style that is vulnerable and talks about struggles is much more effective than one that makes us look perfect (that is, to those besides our spouse and children, who see us as we are).

Q49. (Acts 10:9-16) Why does God have to bring this noon-time vision to Peter? What prejudices does Peter have against Gentiles? How does his religion prevent him from reaching out to Gentiles? What specifically does God tell him about "common and unclean"? How does this revelation affect his attitude towards Jewish dietary laws?

Peter Addresses Cornelius's Friends (Acts 10:27-29)

Peter enters this large Gentile home feeling a bit out of his comfort zone.

"27 Talking with him, Peter went inside and found a large gathering of people.
28 He said to them: 'You are well aware that it is against our law348for a Jew to associate with349a Gentile350or visit351him." (Acts 10:27-28)

Peter is saying that it isn't considered proper for a Jew to fellowship with a Gentile -- and that is largely true, especially among stricter Jews such as the Pharisees.

Call No One Common and Unclean (Acts 10:28-29)

Peter's vision in Joppa refers to unclean food, but Peter makes the appropriate conclusion that the vision is talking not about unclean animals but "unclean" people.

"28b But God has shown me that I should not call any man impure or unclean. 29 So when I was sent for, I came without raising any objection." (Acts 10:28b-29a, NIV)

Two attitudes are forbidden to followers of Jesus. The first is considering others "impure" (NIV), "profane" (NRSV), or "common" (ESV, KJV). The adjective is koinos, "pertaining to being of little value because of being common."352The second attitude is considering others as "unclean,"353thus to be avoided.

How does this apply to us? White Americans like myself are notorious for how badly we have spoken about and treated the native peoples who were living in America when we came, the people of color we enslaved, and how we have resisted every new wave of immigrants to our shores over the last hundred years. I hope we are more loving to people who attend our worship services who are different from us. We are called to love, and God will judge us disciples by Jesus' standard. We need to repent of our exclusive hearts and begin to emulate Jesus. Racial favoritism is repugnant to God!

God Doesn't Show Favoritism (Acts 10:29-43)

"34 Then Peter began to speak: 'I now realize how true it is that God does not show favoritism35435 but accepts men from every nation who fear him and do what is right." (Acts 10:34-35)

This is a huge leap for Peter the Jew, that God doesn't favor the Jews over others who seek him. God is impartial.355

Q50. (Acts 10:28-29, 34-35) How does prejudice against races, sects, and cultures prevent the spread of the gospel? What does this prejudice look like to outsiders? How does it violate the law of love? In what ways is this a discipleship hurdle for Peter?

Peter Preaches Jesus (Acts 10:36-43)

Peter begins to speak about Jesus.

"You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all. You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached...." (Acts 10:37)

Peter recalls Jesus' baptism in Judea subsequent ministry of signs and wonders in Galilee.

In verse 38, Peter talks about the presence of the Holy Spirit in Jesus' life. I want to look at it carefully.

"... How God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him." (Acts 10:38)

Two actions that result from this anointing of the Holy Spirit upon Jesus are:

1. Doing good.356Jesus brings good and shalom to people wherever he goes.

2. Healing357those under the devil's power. Peter uses the normal word for healing, but he seems to be either (1) speaking of exorcism of evil spirits, or (2) attributing sickness to the devil's attack358 -- or both. Jesus is at war with the destroyer!

This verse brings together three words -- anointing, Holy Spirit, and power.

"... How God anointed[359] Jesus of Nazareth with the Holy Spirit and power...." (Acts 10:38a)

Throughout the Old Testament, when the Spirit comes upon a person, he or she can act in power beyond native capability.360One Scriptural analogy sees the Spirit's coming as an "anointing." As you recall, Samuel anointed both Saul and David with oil as king, and subsequently the Holy Spirit came upon them (1 Samuel 10:1, 6; 16:12-13). From then on, we often see an association between the Holy Spirit and anointing.361

Q51. (Acts 10:38) Since Jesus is God, why is he dependent upon the Spirit's anointing? Are we dependent upon the Spirit's empowerment in a similar way, or is it different for us?

Jesus' Crucifixion and Resurrection (Acts 10:39-43)

Peter continues in verses 39-43 outlining the simple Gospel.

  1. We are eyewitnesses of what Jesus did (verse 39a).
  2. The Jews crucified him but God raised him from the dead (verses 39b-40).
  3. He was seen after his resurrection by specific witnesses (verse 41)
  4. We are told to preach that Jesus is the One whom God appoints as Judge of all (verse 42), implying the need for us to repent.
  5. Everyone who believes in him receives forgiveness of sins (verse 43).

The Holy Spirit Comes upon the Gentiles (Acts 10:44-46)

While Peter is still preaching, something amazing begins to happen. All over the room these Gentiles are beginning to praise the Lord and speak in tongues.

"44 While Peter was still speaking these words, the Holy Spirit came on all who heard the message. 45 The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. 46 For they heard them speaking in tongues and praising God." (Acts 10:44-46)

All the Gentiles are filled with the Spirit. Amazing! God has blessed Gentiles with the Spirit. Note that speaking in tongues and praise are a sign to the Jewish believers that this is an authentic outpouring of the Spirit.

Tongues as a Sign of Receiving the Spirit

One of the controversial questions today is about tongues. The Assemblies of God, a leading Pentecostal denomination, believes that,

"The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance."362

Others go farther and say that tongues is the "necessary evidence" of the baptism of the Holy Spirit. Some "Oneness" Pentecostals assert that if you haven't spoken in tongues you aren't saved. Full disclosure: When I was 18, I had the experience that Pentecostals call the baptism in the Holy Spirit, and I still occasionally pray in tongues.

Elsewhere, I discuss speaking in tongues in great detail.363 In brief, however, these are my conclusions.

1. Common sign. Clearly, speaking in tongues is an irrefutable sign to the Jews that the Spirit has fallen upon the Gentiles. Lack of tongues seems to be a sign in Samaria that the Spirit hasn't yet come upon the Samaritans (Acts 8), though this is not explicitly stated. Ephesian disciples of John the Baptist speak in tongues when they are baptized in Jesus' name (Acts 19:1-6). I believe that speaking in tongues is a common experience among believers today.

2. One class of Christians. However, to generalize two or three incidents and form a doctrine that tongues is the "necessary sign" of the Spirit's coming, goes beyond Scripture. It builds a doctrine based on a partial pattern in Acts that is not supported by Paul's teaching in the Epistles. It also creates two classes of Christians: (1) "born-again" believers (who are thus born by the Spirit, John 3:5-6) and (2) "Spirit-filled" believers who have been "baptized" by the Spirit and have spoken in tongues. I believe this is a harmful dichotomy that isn't supported in Paul's epistles, leads to confusion about the Spirit's ministry, and is damaging to the unity of the body of Christ.

Q52. (Acts 10:44-48) Clearly, tongues were a sign to Peter that Cornelius's household had been baptized with the Spirit. Does the Scripture support a doctrine that speaking in tongues is a "necessary sign" of the baptism of the Holy Spirit? If so, how? (Christians disagree on these matters, so be gentle as you share your thoughts with one another.)

Peter Baptizes the Gentiles in Cornelius's Household (Acts 10:47-48)

"46b Then Peter said, 47 'Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have.' 48 So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days." (Acts 10:46b-48)

Since God has obviously baptized the Gentiles with his Spirit, Peter concludes that it makes no sense to withhold baptism from them. Peter makes an apostolic decision to baptize them based on the evidence, a demonstration of the Power of the Keys, to bind and loose, to allow and disallow (Matthew 16:18-19, Lesson 3.2.4). Peter's decision ultimately prevails, but gets him in hot water when he returns to Jerusalem.

Criticism from the Jewish Believers in Jerusalem (Acts 11:1-18)

Even Peter, the lead apostle, is publicly criticized.

"1 The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers criticized him 3 and said, 'You went into the house of uncircumcised men and ate with them.'" (Acts 11:1-3)

Notice that Peter's critics are not unbelieving Jews, but Christian Jews, "circumcised believers." And Peter is criticized not for baptizing Gentiles -- at least that's not their stated criticism. He is criticized for fellowshipping and eating with Gentiles and thus not observing Jewish dietary laws. But when Peter tells the story and what God did, it makes sense to the Jewish believers.

"When they heard this, they had no further objections and praised God, saying, 'So then, God has granted even the Gentiles repentance unto life.'" (Acts 11:18)

St. Peter: Disciple Lessons from the Rock, by Ralph F. Wilson
Available in book versions: paperback, PDF, and Kindle

Observe in verse 18 that the ability to repent is granted364by God.365 We can't assume that man can repent on his own, purely on his own volition. Lest we get too proud of man's free will, remember that even our ability to repent is a gift. I believe in the work of the Holy Spirit to prepare the heart, what Wesleyans call "prevenient grace."

With Peter, we've seen great things in ministry along the coast of Judea. God is doing something new! In the next lesson, we'll see Peter meet with imprisonment and new adventures in the Lord.

Prayer

Father, thank you for opening up your gospel to Gentiles like me and my brothers and sisters. Please rid me of my tendency toward prejudice against people who are different from me. Help to love as Jesus loved. In his holy name, I pray. Amen.

Lessons for Disciples

Peter's evangelistic mission reveals several important truths about God's love and acceptance of Gentiles.

  1. Peter is an effective evangelist to the Jews, but he also successfully evangelizes Gentiles by the Spirit (§9).
  2. Peter senses faith in Aeneas and declares his healing, resulting in many conversions in the area (Acts 9:32-35, §9.2).
  3. Dorcas is a prime example of a Christian woman who practices doing good works, helping the poor, and bringing credit to the name of Jesus (Acts 9:36-43, §9.3).
  4. The Christian community in Joppa has faith for raising Dorcas after her death and call for Peter. Peter kneels, prays, and calls, "Tabitha, get up." Many more turn to Christ (Acts 9:36-42, §9.3).
  5. Simon the Tanner of Joppa, though rejected by the community, opens his smelly place where Peter can stay. He serves the Lord this way (Acts 9:43, §9.4)
  6. An angel appears to Cornelius the Gentile centurion in Caesarea, telling him to send for Peter. Cornelius seeks God. He is devout, fears God, gives generously, prays continually, is righteous, and is respected by the Jews (Acts 10:1-2, §9.5).
  7. Cornelius's prayers and gifts to the poor come before God as incense. Our good works bring pleasure to God (Acts 10:4, §9.5).
  8. Peter has a vision telling him to eat unclean animals. He understands it to mean he shouldn't consider any person common or unclean or show favoritism -- concerning Gentiles in particular (Acts 10:11-16, 28, §9.5).
  9. The source of Jesus' power to do miracles, Peter says, is God anointing him with the Holy Spirit. Thus, his miracles are due to the Spirit's work, not Jesus' inherent divinity. Jesus can be a model for Spirit-filled people today (Acts 10:38, §9.5).
  10. As Peter preaches about Jesus to Cornelius's household, the Holy Spirit falls with signs of speaking in tongues and praise, showing that God had accepted them. After the fact, Peter baptizes them (Acts 10:39-43, §9.5).
  11. The Book of Acts indicates that tongues is sometimes a sign of the Holy Spirit coming upon people, but it is never taught as the "necessary evidence," as some insist (Acts 10:39-43, §9.5).
  12. When the Jerusalem Jewish Christians hear the full story of the conversion of Gentiles, they drop their earlier criticism of Peter and rejoice that God has granted Gentiles eternal life (Acts 11:1-18, §9.5).
  13. Repentance is "granted" by God through the Holy Spirit's work of prevenient grace, for which we can be thankful; it is not purely of our own volition (Acts 11:18, §9.5).

Key Verses

"The angel answered [Cornelius], 'Your prayers and gifts to the poor have come up as a memorial offering before God.'" (Acts 10:4b, NIV)

"Do not call anything impure that God has made clean." (Acts 10:15b, NIV)

"God has shown me that I should not call any man impure or unclean." (Acts 10:28b, NIV)

"... How God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him." (Acts 10:38, NIV)

"While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God." (Acts 10:44-46, NIV)

"Then Peter said, 'Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have.' So he ordered that they be baptized in the name of Jesus Christ." (Acts 10:46b-48a, NIV)

 

End Notes

References and Abbreviations

[320] "Traveled about the country" (NIV), "went here and there" (ESV, NRSV), "passed throughout all quarters" uses the present middle participle of dierchomai, "to move within or through an area, go (through)" (BDAG 244, 1bα).

[321] W. Ewing and R. K. Harrison, "Lod, Lydda," ISBE 3:150.

[322] Bruce, Acts, p. 211.

[323] "Paralytic" (NIV), "was paralyzed" (ESV, NRSV), "was sick of the palsy" (KJV) is the perfect passive participle of paraluō, "to cause to be feeble, undo, weaken, disable" (BDAG 768). The perfect tense suggests an event which happened, with long term effects to the present. English "palsy" means "paralysis."

[324] A. F. Rainey, "Joppa," ISBE 2:1119; Wikipedia article, "Jaffa." According to Josephus, the harbor at Joppa was inferior to that of Caesarea (Antiquities 15.9.6).

[325] "Always doing" is the imperfect tense of the verb eimi, "to be." The imperfect suggests continued action in the past. "Good deeds" is two words: the noun ergon, "deed, work, action" and the adjective agathos, "good," here, "meeting a high standard of worth and merit, especially in terms of social significance and worth" (BDAG 3-4, 2aβ).

[326] Two words are used: the imperfect of poieō, "to do," with the imperfect suggesting continuous action in the past: and the noun is eleēmosunē, "compassion," here, "exercise of benevolent goodwill, alms, charitable giving" with focus on attitude and action as such (BDAG 315, 1).

[327] "Robes" (NIV), "tunics" (ESV, NRSV), "coats" (KJV) is the plural of chitōn, "tunic, shirt," a garment worn next to the skin by both sexes. Danker notes that "the plural probably does not mean a number of shirts, but clothes generally" (BDAG 1085).

[328] "Garments" (ESV, KJV), "clothing" (NIV, NRSV) is the plural of himation, "clothing, apparel," generally of any garment, but perhaps specifically of outer clothing, "cloak, robe" (BDAG 475, 2).

[329] N. J. Opperwall ("Simon (NT)," ISBE 4:516) says that tanning was an unclean trade, since they handled dead carcasses (Leviticus 11:39-40). However, the reason for the separation was apparently due to the smell. Dog dung was used for dehairing. Tanning agents may have included bark of certain acacia trees, oak galls, and pomegranate rinds. Hides were salted, soaked in tanning agents, then stretched on a frame to dry properly. Jewish Virtual Library states, "The tanner's trade was among those from which neither king nor high priest might be appointed, not because the tanner is ritually unfit, but because his occupation is despised (Kiddushin 82a).... According to the Mishnah (Bava Batra 2:9) a tannery should be situated on the east side of the town only, at least 50 cubits from the outskirts of a town." Apparently, the bad odor penetrated their flesh and could not be removed.

[330] Simon the Tanner is not to be confused with the tenth century Egyptian saint Simon the Shoemaker or Tanner, venerated in the Coptic and Syriac Orthodox Churches. See Wikipedia article, "Simon the Tanner" (https://en.wikipedia.org/wiki/Simon_the_Tanner).

[331] Tēreō, BDAG 1002, 3; H. Riesenfeld, tēreō, ktl., TDNT 8:143-145.

[332] Josephus, Antiquities 13.15.4.

[333] Josephus, Antiquities 16.15.1.

[334] William Ewing and R. K. Harrison, "Caesarea," ISBE 1:567-569.

[335] The word "regiment" (NIV), "cohort" (ESV, NRSV), "band" (KJV) is speira, the word used to translate the Latin cohors, "cohort, the tenth part of a legion, nominally about 600 men (BDAG 936). The Italian Cohort was garrisoned in Caesarea. There was also an Augustan Cohort around Caesarea (Acts 27:1), and a Praetorian Guard stationed in Jerusalem (Matthew 27:27; Mark 15:16).

[336] Eckhard J. Schnabel, Acts (Zondervan Exegetical Commentary on the New Testament; Zondervan, 2012), p. 473) sees it unlikely that Roman troops were stationed in Caesarea during the reign on Herod Agrippa beginning in AD 41 (citing Friedrich Avemarie, Tauferzählungen der Apostelgeschichte: Theologie und Geschichte (Mohr Siebeck, 2001), pp. 340-41).

[337] Josephus, Antiquities, 19.9.2.

[338] Polybius, History 6.24, cited by William Barclay, The Gospel of Luke (The Daily Study Bible Series; Westminster Press, 1953, revised edition 1975), p. 84.

[339] The Greek adjective is eusebēs, "pertaining to being profoundly reverent or respectful, devout, godly, pious, reverent" (BDAG 413).

[340] The present participle is phobeō, "fear," but here with the sense, "to have a profound measure of respect for, (have) reverence, respect," with special reference to fear of offending (BDAG 1061, 2a).

[341] "Gave generously to those in need" (NIV), "gave alms generously to the people" (ESV, NRSV), "gave much alms to the people" (KJV) is the noun elēmosynē, "exercise of benevolent goodwill, alms, charitable giving." We saw this in the description of Dorcas's charitable giving (Acts 9:36; BDAG 315-316, 1). It is modified by polus, "much, a great number of" (BDAG 847, 1).

[342] "Praying" is the present middle participle of the verb deomai, "to ask for something pleadingly, ask, request" (BDAG 218, b). "Continually" (ESV), "regularly" (NIV), "constantly" (NRSV), "always" (KJV) is two words, dia pantos, used adverbially, "always, continually, constantly" (dia, BDAG 224, 2a, with the genitive case).

[343] "Righteous" is dikaios, "pertaining to being in accordance with high standards of rectitude, upright, just, fair" BDAG 246, 1aα.

[344] "Respected" (NIV), "well spoken of" (ESV, NRSV), "of good report" (KJV) is the present passive participle of martureō, "to affirm in a supportive manner, testify favorably, speak well (of), approve," here, "be well spoken of, be approved" (BDAG 618, 2b). We saw this word as a qualification for the Seven in Acts 6:3.

[345] "Memorial offering" (NIV) is mnēmosynon, "memory," here, "an offering that presents a worshiper to God, a memorial offering." The same Greek word is found in the Greek Septuagint in Leviticus 2:2, 9, 16: 5:12 to translate 'azkārâ. In Leviticus 2:2, "memorial portion" (ESV, NIV), "token portion" (NRSV), "the memorial of it" (KJV) 'azkārâ, "memorial portion," from zākar, "to remember, recollect." It is the technical term for that portion of the cereal offering which was burned as God's share. Its derivation indicates a meaning such as "memorial" or "remembrance" (Andrew Bowling, TWOT #551d). Holladay (p. 8) offers "suggested meanings: reminiscence; summons; invocation; sign-offering."

[346] D. E. Aune, "Trance," ISBE 4:886. The word comes from ek-, "from" + stasis, "place or state." "A state of being in which consciousness is wholly or partially suspended, frequently associated with divine action, 'trance, ecstasy'" (BDAG 309, 2). Paul uses the same word when he describes this experience to others (Acts 11:5) and when the Lord tells him to leave Jerusalem shortly after his conversion (Acts 22:17).

[347] Also Revelation 4:2; 17:3; 21:10.

[348] "Against our law" (NIV), "unlawful" (ESV, NRSV), "an unlawful thing" (KJV) is athemitos. Danker notes, "This term refers primarily not to what is forbidden by ordinance but to a violation of tradition or common recognition of what is seemly or proper. Here, 'pertaining to not being sanctioned, not allowed, forbidden'" (BDAG 24, 1). Some have accused Peter of overstating the Mosaic law, since nowhere does it forbid associating with a Gentile. But the Greek word used here doesn't refer to activities forbidden by some written ordinance, but "a violation of tradition of what is seemly or proper."

[349] "Associate with" (ESV, NRSV, NIV), "to keep company" (KJV) is the present passive infinitive of kollaō, originally "join together." (The noun kolla is "glue," from which we get our word collagen," connective tissue.) The verb means, "join oneself to, cling to, associate with," here, "associate with" on intimate terms, "join" (BDAG 556, 2ba).

[350] "Gentile" (NIV, NRSV), "anyone of another nation" (ESV, cf. KJV) is the noun allophylos (from allos, "other" + phylon, "race"), "alien, foreigner," hence from the Judean viewpoint = "gentiles, outsiders;" substantive, "a gentile" (BDAG 48).

[351] "Visit" (NIV, ESV, NRSV), "come unto" (KJV) is the present middle infinitive of proserchomai, "come/go to, approach," here, "visit" (BDAG 878, 1a).

[352] "Impure" (NIV), "common" (ESV, KJV), "profane" (NRSV) is the adjective koinos, "common," here, "pertaining to being of little value because of being common, "common, ordinary, profane" (BDAG 551, 2b). Also in Acts 10:14 and 11:8.

[353] "Unclean" is the adjective akathartos, "pertaining to that which may not be brought into contact with the divinity, "impure, unclean" (the cultic sense), of foods (BDAG 34, 1).

[354] "Favoritism" (NIV), "partiality" (ESV, NRSV), "respecter of persons" (KJV) is the noun prosōpolēmptēs, "one who shows partiality" (BDAG 887), referring to the person who commits the sin. The word is formed from prosōpon, "face" + lambanō, "to receive." The sin itself is expressed by the noun prosōpolēpsia, "partiality" (Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1).

[355] Romans 2:11; Ephesians 6:9; Colossians 3:25; James 2:1.

[356] The active participle of the verb euergeteō, "to render exceptional service, especially to a community, do good to, benefit someone" (BDAG 405).

[357] "Healing" is the present middle participle of the verb iaomai, "to restore someone to health after a physical malady, heal, cure" someone (BDAG 465, 1). "Under the power" (NIV), "oppressed" (ESV, NRSV, KJV) is the present passive participle of the verb katadunasteuō, "oppress, exploit, dominate" someone (BDAG 516), from kata-, "under" + dunasteia, "power, lordship, domination."

[358] Luke 13:16; Mark 9:20-22; etc.

[359] "Anointed" is chriō, "anoint," in the New Testament only in a figurative sense of an anointing by God setting a person apart for special service under divine direction (BDAG 1091, d).

[360] Judges 6:34; 14:19; 1 Samuel 10:6; 2 Chronicles 24:20; Luke 1:41; etc.

[361] Isaiah 61:1a; Luke 4:18; 2 Corinthians 1:21b-22; 1 John 2:20, 27.

[362] Assemblies of God, 16 Fundamental Truths, #8 (https://ag.org/beliefs/statement-of-fundamental-truths#8).

[363] I discuss this in greater detail in my study, Disciple's Guide to the Holy Spirit (JesusWalk Publications, 2018), Lesson 6 (www.jesuswalk.com/spirit/06_spirit_baptized.htm).

[364] "Granted" (NIV, ESV, KJV), "given" (NRSV) is the aorist indicative of didōmi, "give," here, "to grant by formal action, grant, allow," frequently of God (BDAG 243, 13).

[365] Acts 5:31; 2 Timothy 2:25-26.

Apostle Peter: Disciple Lessons from the Rock

Copyright © 2025, Ralph F. Wilson. <pastor@joyfulheart.com> All rights reserved. A single copy of this article is free. Do not put this on a website. See legal, copyright, and reprint information.

Jesus' Parables for Disciples, by Dr. Ralph F. Wilson
Discipleship for New Believers


In-depth Bible study books

You can purchase one of Dr. Wilson's complete Bible studies in PDF, Kindle, or paperback format -- currently 48 books in the JesusWalk Bible Study Series.

Old Testament

  1. Abraham, Faith of
  2. Jacob, Life of
  3. Moses the Reluctant Leader
  4. Joshua
  5. Gideon
  6. David, Life of
  7. Elijah
  8. Psalms
  9. Solomon
  10. Songs of Ascent (Psalms 120-134)
  11. Isaiah
  12. 28 Advent Scriptures (Messianic)
  13. Daniel
  14. Rebuild & Renew: Post-Exilic Books

Gospels

  1. Christmas Incarnation (Mt, Lk)
  2. Sermon on the Mount (Mt 5-7)
  3. Luke's Gospel
  4. John's Gospel
  5. Seven Last Words of Christ
  6. Parables
  7. Jesus and the Kingdom of God
  8. Resurrection and Easter Faith
  9. Apostle Peter

Acts

  1. Early Church (Acts 1-12)
  2. Apostle Paul (Acts 11-28)

Pauline Epistles

  1. Romans 5-8 (Christ-Powered Life)
  2. 1 Corinthians
  3. 2 Corinthians
  4. Galatians
  5. Ephesians
  6. Philippians
  7. Colossians, Philemon
  8. 1 & 2 Thessalonians
  9. 1 &2 Timothy, Titus

General Epistles

  1. Hebrews
  2. James
  3. 1 & 2 Peter, Jude
  4. 1, 2, and 3 John

Revelation

  1. Revelation
  2. Conquering Lamb of Revelation

Topical

  1. Glorious Kingdom, The
  2. Grace: Favor for the Undeserving
  3. Great Prayers of the Bible
  4. Holy Spirit, Disciple's Guide
  5. Humility
  6. JesusWalk: Beginning the Journey
  7. Lamb of God
  8. Listening for God's Voice
  9. Lord's Supper: Disciple's Guide
  10. Names and Titles of God
  11. Names and Titles of Jesus

Pastor Ralph Wilson's books are available in paperback and Kindle from Amazon.com.
My books are available in paperback and Kindle from Amazon.