The narrator continues the orderly account of the risen Christ's work through the apostles, showing how God Himself prepares both a Gentile household and Peter for the next decisive expansion of the gospel.
God Opens the Gospel Door to the Gentiles
Acts 10 shows that God Himself opens the gospel to Gentiles, cleansing those who believe in Jesus and confirming their inclusion by the Holy Spirit.
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Acts 10 shows that God Himself opens the gospel to Gentiles, cleansing those who believe in Jesus and confirming their inclusion by the Holy Spirit.
Acts 10 argues that Gentile inclusion is God's work from beginning to end. God prepares Cornelius through angelic instruction, prepares Peter through a vision, directs the meeting through the Spirit, centers the message on Jesus Christ, gives the Spirit to Gentile hearers, and requires baptism as the visible acknowledgment that those whom God has received must not be excluded.
Theophilus remains the named recipient, while the wider believing audience is being taught that Gentile inclusion is not a human innovation but a divine act confirmed by vision, angelic direction, apostolic preaching, the Holy Spirit, and baptism.
Acts 10 moves between Caesarea and Joppa. Cornelius, a Roman centurion in Caesarea, receives angelic instruction to send for Peter. Peter, staying in Joppa with Simon the tanner, receives a vision that prepares Him to enter a Gentile home. Peter then travels to Caesarea and preaches Christ to Cornelius' gathered household.
Acts 10 shows that God Himself opens the gospel to Gentiles, cleansing those who believe in Jesus and confirming their inclusion by the Holy Spirit.
The narrator continues the orderly account of the risen Christ's work through the apostles, showing how God Himself prepares both a Gentile household and Peter for the next decisive expansion of the gospel.
Theophilus remains the named recipient, while the wider believing audience is being taught that Gentile inclusion is not a human innovation but a divine act confirmed by vision, angelic direction, apostolic preaching, the Holy Spirit, and baptism.
Acts 10 moves between Caesarea and Joppa. Cornelius, a Roman centurion in Caesarea, receives angelic instruction to send for Peter. Peter, staying in Joppa with Simon the tanner, receives a vision that prepares Him to enter a Gentile home. Peter then travels to Caesarea and preaches Christ to Cornelius' gathered household.
- Peter must cross deeply rooted Jewish-Gentile boundary lines. Cornelius is devout and God-fearing, but still uncircumcised and Gentile. Peter risks criticism from Jewish believers by entering His home and associating with Him. The chapter resolves this tension by showing that God has cleansed and accepted Gentiles through the gospel.
Cornelius is a centurion of the Italian Regiment, a Gentile military officer who fears God, gives generously, and prays regularly. Peter's vision involves clean and unclean animals, reflecting Jewish purity categories. Entering a Gentile home created serious social and religious tension for Jewish believers. Caesarea, a Roman administrative center, becomes the location where Gentiles openly receive the Holy Spirit.
Acts 10 is a watershed chapter in the mission of Acts. The gospel moves beyond Samaritans and God-fearing seekers to the explicit reception of uncircumcised Gentiles. God prepares Cornelius, corrects Peter's assumptions, sends Peter to preach Christ, pours out the Holy Spirit on Gentiles, and confirms that baptism must not be withheld from those whom God has received.
God prepares Cornelius and Peter, sends the apostle into a Gentile household, proclaims peace through Jesus Christ, pours out the Holy Spirit on Gentiles, and confirms their baptism into Christ.
Theological exposition and fulfillment
Acts 10 proclaims the gospel as the good news of peace through Jesus Christ, who is Lord of all. God anointed Jesus with the Holy Spirit and power; He did good and healed those oppressed by the devil; He was killed on a cross; God raised Him on the third day; He appeared to chosen witnesses; He is appointed judge of the living and dead; and everyone who believes in Him receives forgiveness of sins through His name.
God hears Cornelius' prayers and directs Him to send for Peter, showing divine initiative before Peter arrives.
God uses a vision to confront Peter's category of clean and unclean and prepare Him for Gentile fellowship.
The Spirit sends Peter with Cornelius' messengers, and Peter enters the Gentile household with growing understanding of God's purpose.
Peter preaches Jesus as Lord of all, Spirit-anointed doer of good, crucified, risen, appointed judge, and source of forgiveness.
The Holy Spirit falls on Gentile hearers, astonishing the Jewish believers and confirming that God has received them.
Peter commands baptism for those who have received the same Spirit, making visible what God has already confirmed.
- 1-8: A devout Gentile centurion who fears God, gives to the poor, and prays regularly is told to send for Peter.
- 9-16: Peter sees a vision that challenges His purity assumptions and hears that what God has made clean must not be called impure.
- 17-23: The timing of Cornelius' messengers and the Spirit's instruction make clear that Peter's journey is directed by God.
- 24-33: Peter arrives in Caesarea, refuses Cornelius' reverence, and explains that God has shown Him not to call any person impure or unclean.
- 34-35: Peter confesses that God does not show favoritism and that those from every nation who fear Him and do what is right are acceptable to Him.
- 36-42: Peter summarizes the gospel: peace through Jesus Christ, His anointed ministry, His death, resurrection, appearances, and appointment as judge of the living and dead.
- 43: The prophetic witness points to forgiveness of sins for everyone who believes in Jesus.
- 44-46: While Peter speaks, the Holy Spirit comes on Gentiles, confirming their reception of the gospel just as Jewish believers had received the Spirit.
- 47-48: Peter commands baptism because God has already given these Gentiles the Holy Spirit.
Theological Argument
Acts 10 argues that Gentile inclusion is God's work from beginning to end. God prepares Cornelius through angelic instruction, prepares Peter through a vision, directs the meeting through the Spirit, centers the message on Jesus Christ, gives the Spirit to Gentile hearers, and requires baptism as the visible acknowledgment that those whom God has received must not be excluded.
From Gentile prayer to divine summons, from Peter's vision to Peter's obedience, from boundary-crossing fellowship to Christ-centered preaching, from Spirit outpouring to baptismal inclusion.
- 1.Cornelius is devout, generous, and prayerful, yet he still needs the apostolic gospel of Jesus Christ.
- 2.God's angelic message shows that Cornelius' seeking is not ignored, but it must be brought to gospel proclamation.
- 3.Peter's vision confronts inherited categories of clean and unclean that would prevent Gentile fellowship.
- 4.The command not to call clean what God has cleansed prepares Peter to understand people, not merely food.
- 5.The Spirit explicitly sends Peter with Gentile messengers, removing hesitation and placing the mission under divine authority.
- 6.Peter's entrance into Cornelius' home shows obedient boundary-crossing in light of God's revelation.
- 7.Peter refuses personal worship, making clear that the apostolic messenger is only a man under God's command.
- 8.Peter confesses that God does not show favoritism, correcting his own previous assumptions.
- 9.Peter preaches peace through Jesus Christ, who is Lord of all.
- 10.Peter presents Jesus' ministry as Spirit-anointed, compassionate, and victorious over the devil.
- 11.Peter proclaims Jesus' death on a cross, resurrection on the third day, and appearances to chosen witnesses.
- 12.Peter announces Jesus as appointed judge of the living and the dead.
- 13.Peter declares that all the prophets testify that everyone who believes in Jesus receives forgiveness of sins through his name.
- 14.The Holy Spirit falls before Peter finishes speaking, proving that God has accepted Gentile believers by faith.
- 15.The Jewish believers' astonishment shows the significance of the event: the gift of the Spirit has been poured out even on Gentiles.
- 16.Peter concludes that baptism cannot be withheld from those who have received the same Spirit.
Theological Focus
- God's sovereign initiative in Gentile inclusion
- Prayer, almsgiving, and devotion needing fulfillment in the gospel
- The correction of clean and unclean boundary assumptions
- The Holy Spirit directing mission and confirming inclusion
- God's impartiality across nations
- Jesus Christ as Lord of all
- Peace through Jesus Christ
- Jesus' Spirit-anointed ministry of doing good and defeating the devil's oppression
- The death and resurrection of Jesus as the gospel center
- Apostolic witness to the risen Christ
- Jesus as judge of the living and dead
- Forgiveness of sins through Jesus' name for everyone who believes
- Gentile reception of the Holy Spirit
- Baptism as visible recognition of God's saving work
- Gentile Inclusion
- Divine Impartiality
- Lordship of Christ
- Peace Through Christ
- Holy Spirit
- Resurrection of Christ
- Apostolic Witness
- Final Judgment
- Forgiveness of Sins
- Baptism
Covenant Significance
Acts 10 shows that the covenant promise is expanding openly to Gentiles through faith in Jesus Christ. The issue is not that Gentiles become acceptable by ethnic conversion first, but that God grants the Spirit to those who hear and believe the gospel of Jesus. Peter's confession that God does not show favoritism and His command to baptize Gentiles mark a decisive new-covenant inclusion moment.
- Cornelius' devotion is honored by God but completed only through hearing the gospel of Christ.
- Peter's vision reveals that God is overturning barriers that would keep Gentiles outside table fellowship and visible inclusion.
- God's impartiality does not erase the need for Christ · it opens the way for every nation to receive the same gospel.
- Jesus is Lord of all, not merely Messiah for one ethnic community.
- The prophetic witness points to forgiveness through Jesus' name for everyone who believes.
- The Holy Spirit is poured out on Gentiles before circumcision or Torah conversion, confirming new-covenant inclusion by faith.
- Baptism visibly marks Gentiles as received in the name of Jesus Christ.
- The event prepares the Jerusalem church to recognize God's Gentile mission in Acts 11.
- The promise that blessing would extend to the nations through Abraham finds visible advance in Gentile reception of the gospel.
- The prophetic expectation that the nations would seek the Lord is advanced through Cornelius' household.
- The clean-unclean imagery engages Israel's purity categories while revealing God's new-covenant cleansing through Christ.
- The prophetic witness to forgiveness in the Messiah is summarized by Peter as fulfilled in Jesus.
- Jesus as judge of the living and the dead fulfills the expectation of universal divine judgment under God's appointed ruler.
Canonical Connections
Gentile inclusion in Acts 10 advances the promise that blessing would extend beyond Israel to all nations.
The gospel reaching Cornelius' household visibly advances the prophetic hope of salvation extending to the ends of the earth.
Peter's vision engages Israel's purity categories and reveals that God has cleansed those received through Christ.
The Spirit's outpouring on Cornelius' household parallels Pentecost and confirms Gentiles as full recipients of the gospel.
Peter proclaims that Jesus is appointed judge of the living and dead, showing the universal scope of His authority.
Peter connects the prophetic witness to universal forgiveness for everyone who believes in Jesus.
Peter's presence in Joppa after Acts 9 becomes the staging ground for the Cornelius mission.
The baptism of Cornelius' household becomes a key precedent in later church discernment about Gentile inclusion.
Cross References
He told us how he had seen the angel standing in his house, and saying to him, ‘Send to Joppa, and get Simon, who is called Peter, who will speak to you words by which you will be saved, you and all your house.’ As I began to speak, the...
When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. God, who knows the...
Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all who are...
Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands), that you were at that time separate from Christ, alienated from the...
For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two,...
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.
Then I said, “Ah Lord Yahweh! Behold, my soul has not been polluted; for from my youth up even until now I have not eaten of that which dies of itself, or is torn of animals. No abominable meat has come into my mouth!”
I will bless those who bless you, and I will curse him who treats you with contempt. All the families of the earth will be blessed through you.”
“Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue...
Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the...
Also the foreigners who join themselves to Yahweh to serve him, and to love Yahweh’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant, I will bring these to my holy mountain, and make...
“It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions. And also on the servants and on the handmaids in those...
Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always...
On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. When Peter entered, Cornelius met him, fell down at his feet, and worshiped him. But Peter raised him...
Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. When Peter had come up to Jerusalem, those who were of the circumcision contended with him, saying, “You went in to...
As Peter went throughout all those parts, he came down also to the saints who lived at Lydda. There he found a certain man named Aeneas, who had been bedridden for eight years, because he was paralyzed. Peter said to him, “Aeneas, Jesus...
Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it from yourselves, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For...
The apostles and the elders were gathered together to see about this matter. When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the...
The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In you all the nations will be blessed.”
Acts 10 proclaims the gospel as the good news of peace through Jesus Christ, who is Lord of all. God anointed Jesus with the Holy Spirit and power; He did good and healed those oppressed by the devil; He was killed on a cross; God raised Him on the third day; He appeared to chosen witnesses; He is appointed judge of the living and dead; and everyone who believes in Him receives forgiveness of sins through His name.
- The gospel is peace through Jesus Christ.
- Jesus Christ is Lord of all.
- Jesus' ministry was Spirit-anointed and God-attested.
- Jesus did good and healed those oppressed by the devil.
- Jesus was killed by being hung on a cross.
- God raised Jesus on the third day.
- The resurrection was witnessed by those God had chosen.
- Jesus commanded the apostles to preach.
- Jesus is appointed judge of the living and the dead.
- The prophets testify about Jesus.
- Everyone who believes in Jesus receives forgiveness of sins through His name.
- The Holy Spirit confirms the gospel among Gentiles.
- Baptism visibly marks reception into Christ's people.
- Do not confuse devout religion with saving faith apart from Jesus.
- Do not preach divine impartiality without preaching Christ as Lord of all.
- Do not detach forgiveness from believing in Jesus' name.
- Do not reduce Jesus to moral example · Peter proclaims His death, resurrection, lordship, and judgment.
- Do not separate the Spirit's work from the hearing of the gospel.
- Do not require ethnic or cultural conformity as a condition for receiving those whom God has cleansed.
- Do not withhold baptism from those who have received the gospel and the Spirit.
He told us how he had seen the angel standing in his house, and saying to him, ‘Send to Joppa, and get Simon, who is called Peter, who will speak to you words by which you will be saved, you and all your house.’ As I began to speak, the...
When there had been much discussion, Peter rose up and said to them, “Brothers, you know that a good while ago God made a choice among you that by my mouth the nations should hear the word of the Good News and believe. God, who knows the...
Peter said to them, “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all who are...
Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands), that you were at that time separate from Christ, alienated from the...
For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two,...
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.
Primary Emphasis
Acts 10 presents Jesus as Lord of all, the bringer of peace, the Spirit-anointed one who went about doing good and healing those oppressed by the devil, the crucified and risen one, the appointed judge of the living and the dead, and the one through whose name everyone who believes receives forgiveness of sins.
Chapter Contribution
Acts 10 argues that Gentile inclusion is God's work from beginning to end. God prepares Cornelius through angelic instruction, prepares Peter through a vision, directs the meeting through the Spirit, centers the message on Jesus Christ, gives the Spirit to Gentile hearers, and requires baptism as the visible acknowledgment that those whom God has received must not be excluded.
Jesus is Lord of all, possessing authority over Jew and Gentile alike.
God initiates redemptive encounters and prepares hearts for gospel reception.
The Spirit is given by grace as divine confirmation of inclusion in the covenant community.
God does not favor one ethnic group over another in granting salvation.
Ceremonial and ethnic distinctions do not limit the reach of the gospel.
Forgiveness of sins is granted to everyone who believes in Jesus.
Even devout seekers require explicit proclamation of Christ for salvation.
God unfolds redemptive understanding over time, clarifying earlier covenant structures in light of Christ.
God directly opens the gospel to Gentiles and confirms their inclusion by pouring out the Holy Spirit on Cornelius' household.
Peter confesses that God does not show favoritism but receives people from every nation who respond rightly to Him through the gospel.
Peter declares Jesus Christ to be Lord of all.
The gospel is announced as peace through Jesus Christ.
The Spirit directs Peter and falls on Gentile hearers, confirming their reception of the gospel.
Peter proclaims that God raised Jesus on the third day and made Him visible to chosen witnesses.
Peter emphasizes that the apostles are witnesses of Jesus' ministry, death, resurrection, and command to preach.
Jesus is appointed by God as judge of the living and the dead.
Everyone who believes in Jesus receives forgiveness of sins through His name.
Peter commands baptism for Gentiles who have received the Holy Spirit.
Theological exposition and fulfillment
- Acts 10 proclaims the gospel as the good news of peace through Jesus Christ, who is Lord of all. God anointed Jesus with the Holy Spirit and power; He did good and healed those oppressed by the devil; He was killed on a cross; God raised Him on the third day; He appeared to chosen witnesses; He is appointed judge of the living and dead; and everyone who believes in Him receives forgiveness of sins through His name.
Form in passage Nominative · Singular · Masculine What is this?
Sense Devout, reverent, pious
Definition Cornelius is described as devout.
References Acts 10:2
Lexicon Devout, reverent, pious
Why it matters The chapter honors sincere reverence while showing that devotion must be brought to Christ through the gospel.
Sense Fearing God, revering God
Definition Cornelius and his household are described as fearing God.
References Acts 10:2
Lexicon Fearing God, revering God
Why it matters The fear of God draws Cornelius toward truth, but He still needs the apostolic proclamation of Jesus.
Sense Pray, ask, plead
Definition Cornelius prays to God continually.
References Acts 10:2
Lexicon Pray, ask, plead
Why it matters God responds to Cornelius' prayers by sending the gospel messenger.
Form in passage Accusative · Singular · Neuter What is this?
Sense Memorial, remembrance
Definition Cornelius' prayers and gifts come up as a memorial before God.
References Acts 10:4
Lexicon Memorial, remembrance
Why it matters God sees His seeking and directs Him toward Christ.
Form in passage Accusative · Singular · Neuter What is this?
Sense Unclean, impure
Definition Peter uses the term for what he has never eaten and later applies the lesson to people.
References Acts 10:14, 28
Lexicon Unclean, impure
Why it matters God corrects Peter's category so He will not reject Gentiles whom God receives.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense Cleanse, make clean
Definition God declares something clean that Peter must not call impure.
References Acts 10:15
Lexicon Cleanse, make clean
Why it matters The verb supports the chapter's theology of divine cleansing and Gentile inclusion.
Form in passage Present · Middle · Participle · Singular What is this?
Sense Doubt, hesitate, make distinction, discriminate
Definition The Spirit tells Peter to go without hesitation.
References Acts 10:20
Lexicon Doubt, hesitate, make distinction, discriminate
Why it matters Peter must not draw back from Gentile fellowship or divide where God is joining.
Form in passage Perfect · Active · Indicative · 1st Person · Singular What is this?
Sense Send
Definition The Spirit says he has sent Cornelius' messengers.
References Acts 10:20
Lexicon Send
Why it matters The mission to Cornelius is Spirit-directed, not humanly invented.
Form in passage Nominative · Singular · Neuter What is this?
Sense Unlawful, improper, contrary to custom
Definition Peter describes the social-religious barrier of associating with or visiting a Gentile.
References Acts 10:28
Lexicon Unlawful, improper, contrary to custom
Why it matters The chapter makes clear that Peter's action crosses a real boundary under God's command.
Sense One who shows partiality
Definition Peter confesses that God is not one who shows favoritism.
References Acts 10:34
Lexicon One who shows partiality
Why it matters God's saving action is not limited by ethnic status or human favoritism.
Form in passage Nominative · Singular · Masculine What is this?
Sense Acceptable, welcomed, received
Definition Peter says those from every nation who fear God and do what is right are acceptable to him.
References Acts 10:35
Lexicon Acceptable, welcomed, received
Why it matters Gentile reception is grounded in God's acceptance, fulfilled through the gospel Peter preaches.
Form in passage Accusative · Singular · Feminine What is this?
Sense Peace, wholeness, reconciliation
Definition Peter announces the good news of peace through Jesus Christ.
References Acts 10:36
Lexicon Peace, wholeness, reconciliation
Why it matters The gospel brings peace through Christ, not through ethnic privilege or religious devotion alone.
Sense Lord, master, sovereign
Definition Jesus is declared Lord of all.
References Acts 10:36
Lexicon Lord, master, sovereign
Why it matters The universal lordship of Christ grounds the universal offer of the gospel.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense Anoint
Definition God anointed Jesus with the Holy Spirit and power.
References Acts 10:38
Lexicon Anoint
Why it matters Jesus' ministry is presented as Spirit-anointed and God-attested.
Form in passage Dative · Singular · Feminine What is this?
Sense Power, divine enabling
Definition Jesus was anointed with the Holy Spirit and power.
References Acts 10:38
Lexicon Power, divine enabling
Why it matters His works of healing and deliverance are signs of God's presence with Him.
Form in passage Present · Passive · Participle · Plural What is this?
Sense Oppress, dominate harshly
Definition Jesus healed all who were oppressed by the devil.
References Acts 10:38
Lexicon Oppress, dominate harshly
Why it matters The gospel includes Christ's victory over demonic oppression and evil power.
Form in passage Genitive · Singular · Neuter What is this?
Sense Tree, wood, cross
Definition Peter says Jesus was killed by being hung on a tree.
References Acts 10:39
Lexicon Tree, wood, cross
Why it matters The phrase emphasizes the shame and curse-bearing nature of Jesus' death.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense Raise, awaken
Definition God raised Jesus on the third day.
References Acts 10:40
Lexicon Raise, awaken
Why it matters The resurrection is God's vindication of the crucified Christ.
Form in passage Dative · Plural · Masculine What is this?
Sense Witnesses, testifiers
Definition Jesus appeared to witnesses God had already chosen.
References Acts 10:41
Lexicon Witnesses, testifiers
Why it matters Apostolic proclamation rests on resurrection witness appointed by God.
Form in passage Nominative · Singular · Masculine What is this?
Sense Judge
Definition Jesus is appointed judge of the living and the dead.
References Acts 10:42
Lexicon Judge
Why it matters The Gentile gospel includes accountability before the risen Lord.
Form in passage Present · Active · Participle · Singular What is this?
Sense Believe, trust, rely on
Definition Everyone who believes in Jesus receives forgiveness.
References Acts 10:43
Lexicon Believe, trust, rely on
Why it matters Faith in Jesus is the means by which forgiveness is received.
Form in passage Accusative · Singular · Feminine What is this?
Sense Forgiveness, release, remission
Definition Forgiveness of sins is received through Jesus' name.
References Acts 10:43
Lexicon Forgiveness, release, remission
Why it matters The sermon climaxes in the promise of forgiveness for everyone who believes.
Form in passage Perfect · Passive · Indicative · 3rd Person · Singular What is this?
Sense Pour out
Definition The gift of the Holy Spirit is poured out on Gentiles.
References Acts 10:45
Lexicon Pour out
Why it matters The same Spirit outpouring confirms Gentiles as full recipients of God's salvation.
Form in passage Aorist · Passive · Infinitive What is this?
Sense Baptize, immerse
Definition Peter commands that Gentile believers be baptized in Jesus' name.
References Acts 10:47-48
Lexicon Baptize, immerse
Why it matters Baptism visibly recognizes those whom God has received through the Spirit.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (49)
| v.1 | δέnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.4 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.5 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.7 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.8 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.9 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.11 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.14 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιforcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.15 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.17 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰifconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.19 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.20 | ἀλλ᾽Butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead?ὅτιsincecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.21 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.22 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.23 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.24 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲandcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.25 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.26 | δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.27 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.29 | οὖν,therefore,inference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.30 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.31 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.32 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.33 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff.οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.34 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.35 | ἀλλ᾽butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.38 | ὅτιbecausecontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.39 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.41 | ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.42 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.45 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.46 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.48 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (155 main verbs)
| v.2 | φοβούμενοςphobéōfearedpresent middle participleparticipleParticiple — verbal adjective, supporting actionποιῶνpoiéōgavepresent active participleparticipleParticiple — verbal adjective, supporting actionδεόμενοςdéōprayedpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.3 | εἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἰσελθόνταeisérchomaicoming inaorist active participleparticipleParticiple — verbal adjective, supporting actionεἰπόνταépōsayingaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.4 | ἀτενίσαςstaredaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνέβησανascendedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.5 | πέμψονpémpōsendaorist active imperativeimperativeImperative mood — command or exhortationμετάπεμψαιmetapémpōsend foraorist middle imperativeimperativeImperative mood — command or exhortation |
| v.6 | ξενίζεταιxenízōlodgingpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.7 | ἀπῆλθενdepartedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαλῶνlaléōspokepresent active participleparticipleParticiple — verbal adjective, supporting actionφωνήσαςphōnéōcalledaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσκαρτερούντωνproskarteréōattendedpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.8 | ἐξηγησάμενοςexēgéomaiexplainedaorist middle participleparticipleParticiple — verbal adjective, supporting actionἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.9 | ὁδοιπορούντωνhodoiporéōwere on their journeypresent active participleparticipleParticiple — verbal adjective, supporting actionἐγγιζόντωνengízōapproachingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀνέβηwent upaorist active indicativecompletedAorist indicative — punctiliar or completed actionπροσεύξασθαιproseúchomaiprayaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.10 | ἤθελενthélōwantedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionγεύσασθαιgeúomaieataorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbπαρασκευαζόντωνparaskeuázōpreparingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐγένετοgínomaifellaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.11 | θεωρεῖtheōréōsawpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀνεῳγμένονopenedperfect passive participleparticipleParticiple — verbal adjective, supporting actionκαταβαῖνονkatabaínōcoming downpresent active participleparticipleParticiple — verbal adjective, supporting actionκαθιέμενονkathíēmilet downpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.13 | ἐγένετοgínomaicameaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἈναστάςget upaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.14 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔφαγονphágōeatenaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.15 | ἐκαθάρισενkatharízōmade cleanaorist active indicativecompletedAorist indicative — punctiliar or completed actionκοίνουkoinóōcall commonpresent active imperativeimperativeImperative mood — command or exhortation |
| v.16 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀνελήμφθηtaken upaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | διηπόρειdiaporéōperplexedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionεἶδενhoráōseenaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπεσταλμένοιsentperfect passive participleparticipleParticiple — verbal adjective, supporting actionδιερωτήσαντεςdierōtáōaskedaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπέστησανephístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.18 | φωνήσαντεςphōnéōcalled outaorist active participleparticipleParticiple — verbal adjective, supporting actionἐπυνθάνοντοpynthánomaiaskingimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionξενίζεταιxenízōstayingpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.19 | διενθυμουμένουenthyméomaithinkingpresent middle participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionζητοῦντέςzētéōlooking forpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.20 | ἀναστὰςget upaorist active participleparticipleParticiple — verbal adjective, supporting actionκατάβηθιkatabaínōgo downaorist active imperativeimperativeImperative mood — command or exhortationπορεύουporeúomaigopresent middle imperativeimperativeImperative mood — command or exhortationδιακρινόμενοςdiakrínōhesitationpresent middle participleparticipleParticiple — verbal adjective, supporting actionἀπέσταλκαsentperfect active indicativeresultantPerfect indicative — completed action with present result |
| v.21 | καταβὰςkatabaínōwent downaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionζητεῖτεzētéōlooking forpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπάρεστεpáreimicomepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.22 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionφοβούμενοςphobéōfearspresent middle participleparticipleParticiple — verbal adjective, supporting actionμαρτυρούμενόςmartyréōwell spoken ofpresent passive participleparticipleParticiple — verbal adjective, supporting actionἐχρηματίσθηchrēmatízōdirectedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionμεταπέμψασθαίmetapémpōsend foraorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbἀκοῦσαιhearaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.23 | εἰσκαλεσάμενοςeiskaléōinvited ~ inaorist middle participleparticipleParticiple — verbal adjective, supporting actionἐξένισενxenízōgave ~ lodgingaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀναστὰςgot upaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξῆλθενexérchomaiwent awayaorist active indicativecompletedAorist indicative — punctiliar or completed actionσυνῆλθονsynérchomaiaccompaniedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | εἰσῆλθενeisérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionσυγκαλεσάμενοςsynkaléōcalled togetheraorist middle participleparticipleParticiple — verbal adjective, supporting action |
| v.25 | ἐγένετοgínomaihappenedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionεἰσελθεῖνeisérchomaienteredaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbσυναντήσαςsynantáōmetaorist active participleparticipleParticiple — verbal adjective, supporting actionπεσὼνpíptōfellaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσεκύνησενproskynéōworshipedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.26 | ἤγειρενegeírōlifted ~ upaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἈνάστηθιstand upaorist active imperativeimperativeImperative mood — command or exhortation |
| v.27 | συνομιλῶνsynomiléōtalked withpresent active participleparticipleParticiple — verbal adjective, supporting actionεἰσῆλθενeisérchomaiwent inaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὑρίσκειheurískōfoundpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthσυνεληλυθόταςsynérchomaiassembledperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.28 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐπίστασθεepístamaiknowpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἔδειξενdeiknýōshownaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγεινlégōcallpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.29 | ἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionμεταπεμφθείςmetapémpōsent foraorist passive participleparticipleParticiple — verbal adjective, supporting actionπυνθάνομαιpynthánomaiaskpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthμετεπέμψασθέmetapémpōsent foraorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.30 | ἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἔστηhístēmistoodaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | φησίphēmísaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἰσηκούσθηeisakoúōheardaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐμνήσθησανmnáomairememberedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.32 | πέμψονpémpōsendaorist active imperativeimperativeImperative mood — command or exhortationμετακάλεσαιmetakaléōinviteaorist middle imperativeimperativeImperative mood — command or exhortationξενίζεταιxenízōstayingpresent passive indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.33 | ἔπεμψαpémpōsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐποίησαςpoiéōwereaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαραγενόμενοςparagínomaicomeaorist middle participleparticipleParticiple — verbal adjective, supporting actionπάρεσμενpáreimipresentpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀκοῦσαιhearaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπροστεταγμέναprostássōcommandedperfect passive participleparticipleParticiple — verbal adjective, supporting action |
| v.34 | Ἀνοίξαςopenedaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionκαταλαμβάνομαιkatalambánōunderstandpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.35 | φοβούμενοςphobéōfearspresent middle participleparticipleParticiple — verbal adjective, supporting actionἐργαζόμενοςergázomaidoespresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.36 | ἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὐαγγελιζόμενοςeuangelízōpreachingpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.37 | οἴδατεeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultγενόμενονgínomaihappenedaorist middle participleparticipleParticiple — verbal adjective, supporting actionἀρξάμενοςbeginningaorist middle participleparticipleParticiple — verbal adjective, supporting actionἐκήρυξενkērýssōproclaimedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.38 | ἔχρισενchríōanointedaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιῆλθενdiérchomaiwent aboutaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὐεργετῶνeuergetéōdoing goodpresent active participleparticipleParticiple — verbal adjective, supporting actionἰώμενοςiáomaihealingpresent middle participleparticipleParticiple — verbal adjective, supporting actionκαταδυναστευομένουςkatadynasteúōoppressedpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.39 | ἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀνεῖλανput ~ todeathaorist active indicativecompletedAorist indicative — punctiliar or completed actionκρεμάσαντεςkremánnymihangingaorist active participleparticipleParticiple — verbal adjective, supporting action |
| v.40 | ἤγειρενegeírōraisedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔδωκενdídōmicausedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.41 | προκεχειροτονημένοιςprocheirotonéōchosenperfect passive participleparticipleParticiple — verbal adjective, supporting actionἀναστῆναιroseaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.42 | παρήγγειλενparangéllōcommandedaorist active indicativecompletedAorist indicative — punctiliar or completed actionκηρύξαιkērýssōpreachaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbδιαμαρτύρασθαιdiamartýromaitestifyaorist middle infinitiveinfinitiveInfinitive — verbal noun or complementary verbὡρισμένοςhorízōappointedperfect passive participleparticipleParticiple — verbal adjective, supporting actionζώντωνzáōlivingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.43 | μαρτυροῦσινmartyréōtestifypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλαβεῖνlambánōreceivesaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπιστεύονταpisteúōbelievespresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.44 | λαλοῦντοςlaléōspeakingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐπέπεσεepipíptōfellaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀκούονταςheardpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.45 | ἐξέστησανexístēmiastonishedaorist active indicativecompletedAorist indicative — punctiliar or completed actionσυνῆλθανsynérchomaicome withaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐκκέχυταιekchéōpoured outperfect passive indicativeresultantPerfect indicative — completed action with present result |
| v.46 | ἤκουονheardimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλαλούντωνlaléōspeakingpresent active participleparticipleParticiple — verbal adjective, supporting actionμεγαλυνόντωνmegalýnōextollingpresent active participleparticipleParticiple — verbal adjective, supporting actionἀπεκρίθηsaidaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.47 | δύναταιdýnamaicanpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκωλῦσαίkōlýōwithholdaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbβαπτισθῆναιbaptizedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἔλαβονlambánōreceivedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.48 | προσέταξενprostássōorderedaorist active indicativecompletedAorist indicative — punctiliar or completed actionβαπτισθῆναιbaptizedaorist passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἠρώτησανerōtáōaskedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπιμεῖναιepiménōstayaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Acts 10 teaches that the gospel of Jesus Christ is for the nations because God Himself cleanses, receives, fills, and incorporates Gentile believers by faith.
The church must not let inherited boundaries, religious superiority, or fear of criticism hinder obedience to God's mission.
Prayerful readiness, humble correction, boundary-crossing obedience, Christ-centered clarity, Spirit-discernment, gospel hospitality, and joyful reception of those God receives.
- Pray with expectation that God may direct both speaker and hearer.
- Let Scripture and the Spirit correct inherited assumptions about people.
- Enter gospel conversations and homes You might naturally avoid if God opens the door.
- Keep the messenger humble and the message centered on Christ.
- Proclaim Jesus' death, resurrection, lordship, judgment, and forgiveness.
- Look for the Spirit's evidence in praise, faith, and reception of the word.
- Do not withhold baptism or fellowship from believers whom God has received.
- Prepare the church to celebrate boundary-crossing conversions.
- Acts 10 warns against calling unclean what God has cleansed, withholding fellowship or baptism from those whom God receives, and assuming religious devotion is sufficient without the gospel of Jesus Christ. It also warns against worshiping messengers rather than God.
- Treating Cornelius' devotion as proof that sincere religion saves apart from the gospel, even though God sends Peter to preach Christ to Him.
- Reducing Peter's vision to a food-law lesson only, when Peter Himself applies it to people and Gentile inclusion.
- Assuming God's impartiality means all religions are equally saving, while Peter specifically proclaims forgiveness through Jesus' name.
- Using the chapter to minimize repentance and faith, even though Peter's gospel centers on believing in Jesus for forgiveness.
- Treating the Spirit's falling on Cornelius' household as detached from the word, when it occurs while Peter is preaching the message.
- Ignoring the astonishment of the circumcised believers, which shows the historical significance of Gentile inclusion.
- Separating baptism from the visible reception of Gentile believers into the church.
- Making Peter the hero of the chapter instead of seeing God as the one who orchestrates every movement.
- Am I relying on religious devotion while still needing to hear and believe the gospel more clearly?
- What categories have I inherited that may cause me to call unclean what God has cleansed?
- Would I cross uncomfortable boundaries if the Spirit sent me for gospel witness?
- Do I subtly seek reverence from people when God uses me, or do I redirect worship to God?
- Can I summarize the gospel as clearly as Peter does in this chapter?
- Do I proclaim Jesus as Lord of all, or do I reduce Him to a private Savior?
- Do I believe forgiveness is offered to everyone who believes in Jesus' name?
- Would I welcome and affirm those whom God has received, even if their inclusion challenges my expectations?
- Does my view of baptism match Peter's urgency not to withhold it from those who have received the Spirit?
- Teach that sincere seeking and religious devotion are not substitutes for the gospel of Jesus Christ.
- Use Peter's vision to confront prejudice, inherited exclusion, and false purity categories that block fellowship with those God is cleansing.
- Preach God's impartiality without drifting into universalism · Peter's message remains explicitly Christ-centered.
- Train believers to give a compact gospel summary from Acts 10:36-43: peace through Christ, anointed ministry, death, resurrection, witness, judgment, and forgiveness.
- Warn leaders not to withhold fellowship, baptism, or recognition from those on whom God has clearly placed His saving work.
- Encourage believers that God prepares both the hearer and the messenger in evangelism.
- Use Cornelius' household to show the importance of gathering others to hear the word of God.
- Teach that the Holy Spirit confirms Christ's gospel, not human boundary preferences.
- Prepare the church to expect God's mission to challenge comfort zones and expand fellowship.
Cornelius fears God and prays, but God still sends Peter to proclaim Jesus.
Peter's vision moves Him from inherited separation to obedient entrance into a Gentile home.
Peter's uncertainty is answered by the Spirit's command to go without hesitation.
Peter refuses Cornelius' bowing and identifies Himself as merely a man.
Peter realizes that God does not show favoritism but receives people from every nation through the gospel.
While Peter preaches Christ, the Holy Spirit falls on Gentile hearers.
The circumcised believers are amazed, but Peter concludes that baptism cannot be withheld.
Trace the Spirit's presence, empowerment, renewal, and mission-bearing work across Scripture.
Trace remnant preservation, covenant continuity, and mercy under judgment across Scripture.
Trace servant identity, obedient mission, and suffering service across Scripture.
The Biblical World
Chapter At A Glance
God prepares Cornelius and Peter, sends the apostle into a Gentile household, proclaims peace through Jesus Christ, pours out the Holy Spirit on Gentiles, and confirms their baptism into Christ.
Acts 10 shows that the covenant promise is expanding openly to Gentiles through faith in Jesus Christ. The issue is not that Gentiles become acceptable by ethnic conversion first, but that God grants the Spirit to those who hear and believe the gospel of Jesus. Peter's confession that God does not show favoritism and His command to baptize Gentiles mark a decisive new-covenant inclusion moment.
Acts 10 proclaims the gospel as the good news of peace through Jesus Christ, who is Lord of all. God anointed Jesus with the Holy Spirit and power; He did good and healed those oppressed by the devil; He was killed on a cross; God raised Him on the third day; He appeared to chosen witnesses; He is appointed judge of the living and dead; and everyone who believes in Him receives forgiveness of sins through His name.
Prayerful readiness, humble correction, boundary-crossing obedience, Christ-centered clarity, Spirit-discernment, gospel hospitality, and joyful reception of those God receives.
Focus Points
- God's sovereign initiative in Gentile inclusion
- Prayer, almsgiving, and devotion needing fulfillment in the gospel
- The correction of clean and unclean boundary assumptions
- The Holy Spirit directing mission and confirming inclusion
- God's impartiality across nations
- Jesus Christ as Lord of all
- Peace through Jesus Christ
- Jesus' Spirit-anointed ministry of doing good and defeating the devil's oppression
- The death and resurrection of Jesus as the gospel center
- Apostolic witness to the risen Christ
- Jesus as judge of the living and dead
- Forgiveness of sins through Jesus' name for everyone who believes
- Gentile reception of the Holy Spirit
- Baptism as visible recognition of God's saving work
- Gentile Inclusion
- Divine Impartiality
- Lordship of Christ
- Peace Through Christ
- Holy Spirit
- Resurrection of Christ
- Apostolic Witness
- Final Judgment
- Forgiveness of Sins
- Baptism
Cross References
Passages
Chapter opening: Acts 10:1-23
Cornelius (Κορνηλιος). The great Cornelian family of Rome may have had a freedman or descendant who is centurion (εκατον-ταρχης, leader of a hundred, Latin centurio ). See on Mt 8:5 . These Roman centurions always appear in a favourable light in the N. T. ( Mt 8:5 ; Lu 7:2 ; 23:47 ; Ac 10:1 ; 22:25 ; 27:3 ). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.
Of the band called the Italian (εκ σπειρης της καλουμενης Ιταλικης). A legion had ten cohorts or "bands" and sixty centuries. The word σπειρης (note genitive in -ες like the Ionic instead of -ας) is here equal to the Latin cohors . In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort).
Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.
Devout (ευσεβης). Old word from ευ (well) and σεβομα (to worship, to reverence), but rare in the N. T. ( Ac 10:2 , 7 ; 2 Peter 2:1 ). It might refer to a worshipful pagan ( Ac 17:23 , σεβασματα, objects of worship), but connected with "one that feared God" (φοβουμενος τον θεον) Luke describes "a God-fearing proselyte" as in 10:22 , 35 . This is his usual term for the Gentile seekers after God ( 13:16 , 26 ; 17:4 , 17 , etc.)
, who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. Ac 13:43 ); but clearly Cornelius and his family were still regarded as outside the pale of Judaism ( 10:28 , 34 ; 11:1 , 8 ; 15:7 ). They had seats in the synagogue, but were not Jews. Gave much alms (ποιων ελεεμοσυνας πολλας).
Doing many alms (the very phrase in Mt 6:2 ), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. Prayed (δεομενος). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Mt 6:1-18 ).
Coming in (εισελθοντα). Ingressive second aorist active participle, not present. So punctiliar, "saw come," not "saw coming." So also "say" or "speak," not "saying." Luke repeats the account of this vision to Cornelius twice ( 10:30 ; 11:13 ) and also the story of the vision to Peter ( 10:1-16 , 28 ; 11:5 ).
Lord (κυριε). Cornelius recognizes the angel of God (verse 3 ) as God's messenger. Are gone up (ανεβησαν). Timeless second aorist active indicative of αναβαινω. Gone up like the smoke of incense in sacrifices. For a memorial (εις μνημοσυνον). Old word from μνημων. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany ( Mt 26:13 ; Mr 14:9 ). His prayers and his alms proved his sincerity and won the ear of God.
Fetch (μεταπεμψα). First aorist middle (indirect, for one's self) imperative of μεταπεμπω, usual voice in ancient Greek with this verb in sense of sending another for one's own sake. Only in Acts in the N.T. See also 10:22 .
Lodgeth (ξενιζετα). Present passive indicative of ξενιζω old verb from ξενος, a stranger as a guest. So to entertain a guest as here or to surprise by strange acts ( Ac 17:20 ; 1Pe 4:4 ). Whose (ω). To whom, dative of possession. By the seaside (παρα θαλασσαν). Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.
Rehearsed (εξηγησαμενος). See on Lu 24:35 . All the details about the vision. The soldier was "devout" like Cornelius and would protect the two household servants (οικετων).
On the morrow (τη επαυριον). Locative case of article with the compound adverb (ημερα day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, verse 23 ) they start back home and the fourth day (on the morrow again, verse 24 ) they reach Caesarea. As they (εκεινων). The party of three from Caesarea. Genitive absolute with present participle οδοιπορουντων (journeying) and εγγιζοντων (drew nigh).
The housetop (το δωμα). Old word and in Gospels ( Lu 3:19 , etc.) , but only here in Acts. From δεμω, to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.
Hungry (προσπεινος) Only instance of the word known, a απαξ λεγομενον. Probably "very hungry" (προς=besides, in addition). Desired (ηθελεν). Imperfect active. Was longing to eat. It was about twelve o'clock noon and Peter may even have smelt the savory dishes, "while they made ready" (παρασκευαζοντων). "The natural and the supernatural border closely on one another, with no definable limits" (Furneaux).
He fell into a trance (εγενετο επ' αυτον εκστασις). More exactly, "An ecstasy came upon him," in which trance he passed out of himself (εκστασις, from εξιστημ) and from which one came to himself ( 12:11 ). Cf. also 11:5 ; 22:17 . It is thus different from a vision (οραμα) as in verse 3 .
Beholdeth (θεωρε). Vivid historical present and change from past time. Opened (ανεωιγμενον, perfect passive participle with double reduplication, state of completion). Descending (καταβαινον). Present active participle describing the process. Sheet (οθονην). Old word for linen cloth and only here in the N. T. Accusative case in apposition with σκευος (vessel).
Let down (Καθιεμενον). Present passive participle of Καθιημ. Old verb, but in the N. T. only here and Lu 5:19 ; Ac 9:25 . Linear action here picturing the process, "being let down." By four corners (τεσσαρσιν αρχαις). Instrumental case of αρχη, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened.
Isa 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).
Were (υπηρχεν). Imperfect of υπαρχω in sense of ην, to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also ( Le 11:9 ; De 14:9 ). All manner of (παντα). Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.
Not so, Lord (Μηδαμωσ, κυριε). The negative μηδαμως calls for the optative ειη (may it not be) or the imperative εστω (let it be). It is not ουδαμως, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (θυσον) the unclean animals as from the Lord (κυριε) but declines it three times.
For I have never eaten anything (οτ ουδεποτε εφαγον παν). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of παν (everything) with ουδεποτε (never) is like the Hebrew ( lo--kol ) though a like idiom appears in the vernacular Koine (Robertson, Grammar , p. 752). Common and unclean (κοινον κα ακαθαρτον). Κοινος from epic ξυνος (ξυν, συν, together with) originally meant common to several (Latin communis ) as in Ac 2:44 ; 4:32 ; Tit 1:4 ; Jude 1:3 .
The use seen here (also Mr 7:2 , 5 ; Ro 14:14 ; Heb 10:29 ; Re 21:27 ; Ac 10:28 ; 11:8 ), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of ακαθαρτον (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on Mr 7:18 f. where Mark adds the remarkable participle καθαριζων (making all meats clean), evidently from Peter who recalls this vision.
Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.
Make not thou common (συ μη κοινου). Note emphatic position of συ (thou). Do thou stop making common what God cleansed (εκαθαρισεν). The idiom of μη with the present active imperative κοινου means precisely this. Peter had just called "common" what God had invited him to slay and eat.
Thrice (επιτρις). For three times. Peter remained unconvinced even by the prohibition of God. Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one's preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord.
Peter was defiling what God had cleansed. Was received up (ανελημφθη). First aorist passive indicative of αναλαμβανω, to take up. The word used of the Ascension ( 1:22 ).
Was much perplexed in himself (εν εαυτω διηπορε). Imperfect active of διαπορεω, intensive compound (δια, thoroughly, and α privative and πορος, way), to be completely at a loss to know what road to take. Old verb, but in N. T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with δια. See on Lu 9:7 and Ac 2:12 . When out of the ecstasy he was more puzzled than ever.
Might be (αν ειη). Optative with αν in indirect question simply retained from the direct (Robertson, Grammar , pp. 1021, 1044). See Ac 17:18 , for the direct and Lu 1:62 for the indirect (αν θελο both times). It is the conclusion of a fourth class condition. Having made inquiry (διερωτησαντες). First aorist active participle of διερωταω, another compound of δια, to ask one after another, to ask through, old verb, but only here in the N.
T. It took diligent inquiry to find the obscure house of Simon the tanner. Stood before the gate (επεστησαν επ τον πυλωνα). Second aorist active indicative of εφιστημ, intransitive. Note repetition of επ. The messengers stopped right at the folding gates of the passage (πυλωνα) which led from the street to the inner court or house.
Called (φωνησαντες). In a loud voice that those inside the house might hear. Asked (επυνθανοντο). Imperfect middle of πυνθανομα, old verb to make inquiry especially with an indirect question as here. Kept on inquiring. Westcott and Hort follow B C here and read επυθοντο (second aorist middle, effective aorist). Either makes sense, though the imperfect is more picturesque. Were lodging (ξενιζετα). Present middle indicative retained in indirect question. See on verse 6 for the verb.
Thought (διενθυμουμενου). Genitive absolute of present middle participle of διενθυμεομα, a double compound (δια and εν- with θυμος) and another απαξ λεγομενον save in ecclesiastical writers, though ενθυμεομα is common enough and Textus Receptus so reads here. Peter was revolving in his mind, through and through, in and out, to find the meaning of the strange vision.
But (αλλα). So usually, though it is open to question whether αλλα is adversative here and not rather, "Now then." Get thee down (καταβηθ). Second aorist active imperative, at once. Go (πορευου). Present middle imperative, go on. Nothing doubting (μηδεν διακρινομενος). Another compound of δια, old and common verb for a divided mind (δια like δυο, two). Note usual negative of the present middle participle, the subjective μηδεν.
The notion of wavering ( Jas 1:6 ) is common with this verb in the middle voice. In Ac 11:12 the aorist active (μηδεν διακριναντα) is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page). For I (οτ εγω). The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter.
Peter had heard his name called by the man (verse 19 ).
Cause (αιτια). Or reason. Common in this sense. See on Mt 19:3 .
Righteous (δικαιος). In the Jewish sense as in Lu 1:6 ; 2:25 . Well reported of (μαρτυρουμενος). Present passive participle as in 6:3 . Cf. the other centurion in Lu 7:4 . Nation (εθνους). Not λαου, for the speakers are Gentiles. Was warned (εχρηματισθη). First aorist passive of χρηματιζω, old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Mt 2:12 , 22 ; Lu 2:26 ; Heb 11:7 .
Then to be called or receive a name from one's business as in Ac 11:26 ; Ro 7:3 .
Lodged them (εξενισεν). Active voice here rather than passive as in 10:6 . Accompanied him (συνηλθαν αυτω). Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem ( 11:12 ).
Was waiting (ην προσδοκων). Periphrastic imperfect active, in eager expectation and hope, directing the mind (δοκαω) towards (προς) anything. Old and common verb. Near (αναγκαιους). Only instance in the N. T. of this sense of αναγκαιος from αναγκη, necessity, what one cannot do without, necessary ( 1Co 12:22 ), duty ( Ac 13:46 ), or blood relations as here. The ancient Greek writers combined these two words (συγγενεις, kinsmen, αναγκαιους, necessary friends) as here.
It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.
That Peter entered (του εισελθειν τον Πετρον). This is a difficult construction, for the subject of εγενετο (it happened) has to be the articular genitive infinitive του εισελθειν with the accusative of general reference τον Πετρον. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative.
Precisely this construction of του and the infinitive as the subject of a verb occurs in the LXX ( 2Ch 6:7 , etc.) See Robertson, Grammar , pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in Ac 20:3 ; 27:1 . But the Codex Bezae avoids this awkward idiom by the genitive absolute (προσεγγιζοντος του Πετρου) and some additional details (one of the servants ran forward and announced that he was come).
Worshipped him (προσεκυνησεν). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26 ). Jesus accepted such worship ( Mt 8:2 ; Lu 5:8 by Peter).
As he talked with him (συνομιλων αυτω). Present active participle of συνομιλεω, rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in Lu 24:14 which see and Ac 20:11 ; 24:26 . Findeth (ευρισκε). Vivid historical present indicative active. Come together (συνεληλυθοτας). Second perfect active participle of συνερχομα. It was an expectant group of Gentiles eager for Peter's interpretation of the vision of Cornelius.
How that it is an unlawful thing (ως αθεμιτον εστιν). The conjunction ως is sometimes equivalent to οτ (that). The old form of αθεμιτος was αθεμιστος from θεμιστο (θεμιζω, θεμις, law custom) and α privative. In the N. T. only here and 1Pe 4:3 (Peter both times). But there is no O. T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom.
There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, Jewish Social Life , pp. 26-28; Taylor's Sayings of the Jewish Fathers , pp. 15, 26, 137, second edition). See also Ac 11:3 ; Ga 2:12 . It is that middle wall of partition between Jew and Gentile ( Eph 2:14 ) which Jesus broke down.
One of another nation (αλλοφυλω). Dative case of an old adjective, but only here in the N. T. (αλλος, another, φυλον, race). Both Juvenal ( Sat . XIV. 104, 105) and Tacitus ( History , V. 5) speak of the Jewish exclusiveness and separation from Gentiles. And yet unto (καμο). Dative of the emphatic pronoun (note position of prominence) with κα (χρασις) meaning here "and yet" or adversative "but" as often with κα which is by no means always merely the connective "and" (Robertson, Grammar , pp.
1182f.) Now Peter takes back both the adjectives used in his protest to the Lord (verse 14 ) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (μηδενα), not to "things," but that is great progress.
Without gainsaying (αναντιρρητως). Α privative with compound adverb from αντ (back, in return, against) and verbal ρητος (from ερρηθην, to speak). Late and rare and here only in the N. T. , but the adjective in 19:36 . Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius ( 10:19-23 ). Peter's objections were made to the Lord in the vision which he did not understand.
But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. With what intent (τιν λογω). More exactly, "for what reason" as in Plato, Gorgias 512 C.
Four days ago (απο τεταρτης ημερας). From the fourth day, reckoning backwards from this day. I was keeping the ninth hour of prayer (ημην την ενατην προσευχομενος). Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).
Is heard (εισηκουσθη). Sort of timeless first aorist passive indicative as is "are had in remembrance" (εμνησθησαν. See verse 4 "are gone up for a memorial").
In the house of Simon (εν οικια Σιμωνος). See 9:43 for παρα Σιμων with same idea.
And thou hast well done that thou art come (συ τε καλως εποιησας παραγενομενος). "And thou didst well in coming." A regular formula for expressing thanks as in Php 4:14 ; 3Jo 1:6 ; 2 Peter 1:19 . The participle completes the idea of καλως ποιεω neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles.
Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter.
Commanded thee (προστεταγμενα σο). Perfect passive participle with the dative case (σο). Cornelius is a military man and he employs a military term (προστασσω, old word to command). He is ready for orders from the Lord.
Opened his mouth (ανοιξας το στομα). Solemn formula for beginning his address ( 8:35 ; 18:14 ; Mt 5:2 ; 13:35 ). But also good elocution for the speaker. I perceive (καταλαμβανομα). Aoristic present middle of καταλαμβανω, to take hold of, the middle noting mental action, to lay hold with the mind ( Ac 4:13 ; 10:34 ; 25:25 ; Eph 3:18 ). It had been a difficult thing for Peter to grasp, but now "of a truth" (επ' αληθειας) the light has cleared away the fogs.
It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth. Respecter of persons (προσωπολημπτης). This compound occurs only here and in Chrysostom. It is composed of προσωπον face or person (προς and οπς, before the eye or face) and λαμβανω. The abstract form προσωπολημψια occurs in Jas 2:1 (also Ro 2:11 ; Eph 6:9 ; Col 3:25 ) and the verb προσωπολεμπτεω in Jas 2:9 .
The separate phrase (λαμβανειν προσωπον) occurs in Lu 20:21 ; Ga 2:6 . The phrase was already in the LXX ( De 10:17 ; 2Ch 19:7 ; Ps 82:6 ). Luke has simply combined the two words into one compound one. The idea is to pay regard to one's looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham.
John the Baptist rebuked them for this fallacy.
Acceptable to him (δεκτος αυτω). Verbal adjective from δεχομα. Acceptabilis . That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" ( 2:39 ) Peter understood that they must first become Jews and then Christians.
The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.
The word which he sent (τον λογον ον απεστειλεν). Many ancient MSS. (so Westcott and Hort) read merely τον λογον απεστειλεν (he sent the word). This reading avoids the anacoluthon and inverse attraction of λογον to the case of the relative ον (which). Preaching good tidings of peace through Jesus Christ (ευαγγελιζομενος ειρηνην δια Ιησου Χριστου). Gospelizing peace through Jesus Christ.
There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Eph 2:17 where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. He is Lord of all (ουτος εστιν παντων κυριος).
A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.
Ye know (υμεις οιδατε). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of υμεις (you). Beginning (αρξαμενος). The Textus Receptus has αρξαμενον (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα used in the sense of message or story as told by the disciples.
The nominative does not agree with anything in the sentence. The same phrase occurs in Lu 23:5 . Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρξαμενος in the same sense by Peter in Ac 1:22 . The baptism of John is given as the terminus a quo . The story began with a skip to Galilee after the baptism just like the Gospel of Mark.
This first message of Peter to the Gentiles ( 10:37-44 ) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry.
Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
Jesus of Nazareth (Ιησουν τον απο Ναζαρεθ). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by προλεψις, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett).
God anointed him (εχρισεν, αυτον, ο θεος). First aorist active of the verb χριω, to anoint, from which the verbal Χριστος is formed ( Ac 2:36 ). The precise event referred to by Peter could be the Incarnation ( Lu 1:35 f. ), the Baptism ( Lu 3:22 ), the Ministry at Nazareth ( Lu 4:14 ). Why not to the life and work of Jesus as a whole? Went about doing good (διηλθεν ευεργετων).
Beautiful description of Jesus. Summary (constative) aorist active of διερεομα, to go through (δια) or from place to place. The present active participle ευεργετων is from the old verb ευεργετεω (ευ, well, εργον, work) and occurs only here in the N. T. The substantive ευεργετης (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Lu 22:25 the only N.
T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing (κα ιωμενος). And in particular healing. Luke does not exclude other diseases (cf. Lu 13:11 , 16 ), but he lays special emphasis on demoniacal possession (cf. Mr 1:23 ). That were oppressed (τους καταδυναστευομενους). Present passive articular participle of καταδυναστευω.
A late verb in LXX and papyri. In the N. T. only here and Jas 2:6 (best MSS.) One of the compounds of κατα made transitive. The reality of the devil (the slanderer, διαβολος) is recognized by Peter. For God was with him (οτ ο θεος ην μετ' αυτου). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in Ac 7:9 and earlier in Lu 1:28 , 66 as Nicodemus does in Joh 3:2 .
And we are witnesses (κα ημεις μαρτυρες). Compare "ye yourselves know" (verse 37 ). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost ( 2:32 ). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel).
In the Greek ων (which) is attracted into the genitive case to agree with the antecedent παντων (all), a common enough idiom. Whom also they slew (ον κα ανειλαν). Second aorist active indicative of αναιρεω with α as often in Acts ( 2:23 ; 5:30 ). But note κα (also) in the old MSS. , not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), κα could here be "even."
Hanging him on a tree (κρεμασαντες επ ξυλου). This same expression used by Peter in 5:30 which see for discussion.
Gave him to be made manifest (εδωκεν αυτον εμφανη γενεσθα). Peculiar phrase, here only in the N.T. and in Ro 10:20 (quoted from Isa 65:1 ). Εμφανη, predicate accusative after infinitive γενεσθα agreeing with αυτον object of εδωκεν.
Chosen before (προκεχειροτονημενοις). Perfect passive participle dative plural from προχειροτονεω, to choose or designate by hand (χειροτονεω, χειρ, hand, and τεινω, to stretch, as in Ac 14:23 ; 2Co 8:19 ), beforehand (προ), a double compound as old as Plato, but here alone in the N. T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection.
It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. To us who did eat and drink with him (ημιν οιτινες συνεφαγομεν κα συνεπιομεν αυτω). The "who" (οιτινες) is first person agreeing with "us" (ημιν).
Second aorist active indicative of the common verbs συνεσθιω and συμπινω. Αυτω is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in Lu 24:41-3 , but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (μετα το αναστηνα αυτον, μετα with the accusative articular infinitive second aorist active and the accusative αυτον of general reference).
Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.
He charged (παρηγγειλεν). First aorist active indicative as in 1:4 . There Jesus is the subject and so probably here, though Page insists that ο θεος (God) is here because of verse 40 . To testify (διαμαρτυρασθα). First aorist middle infinitive. See on 2:40 . Ordained (ωρισμενος). Perfect passive participle of οριζω, old verb, to mark out, to limit, to make a horizon.
Judge (κριτης). The same point made by Peter in 1Pe 4:5 . He does not use the word "Messiah" to these Gentiles though he did say "anointed" (εχρισεν) in verse 38 . Peter's claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).
Every one that believeth (παντα τον πιστευοντα). This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only λαβειν (second aorist active infinitive of λαμβανω) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God's plan and no race distinctions are drawn.
Peter had already said the same thing at Pentecost ( 2:38 ), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. Through his name (δια του ονοματος αυτου), not as a title or magic formula ( Ac 18:13 ), but the power of Christ himself represented by his name.
While Peter yet spake (ετ λαλουντος του Πετρου). Genitive absolute of present participle, still going on. The Holy Ghost fell (επεπεσεν το πνευμα το αγιον). Second aorist active indicative of επιπιπτω, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in 8:16 ; 10:44 ; 11:15 . It appears that Peter was interrupted in his sermon by this remarkable event.
The Jews had received the Holy Spirit ( 2:4 ), the Samaritans ( 8:17 ), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case ( 9:17 f. ). In 8:16 ; 19:5 the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.
They of the circumcision which believed (ο εκ περιτομης πιστο). The believing ones of the circumcision, more exactly. Were amazed (εξεστησαν). Second aorist active indicative, intransitive, of εξιστημ. They stood out of themselves. On the Gentiles also (κα επ τα εθνη). Or, even upon the Gentiles. Was poured out (εκκεχυτα). Present perfect passive retained in indirect discourse of εκχεω or εκχυνω, old verb, used metaphorically of the Holy Spirit also in 2:17 (from Joe 2:28 f. ), Ac 2:33 .
They heard (ηκουον). Imperfect active, were hearing, kept on hearing. Speak (λαλουντων). Present active participle, speaking, for they kept it up. With tongues (γλωσσαις). Instrumental case as in 2:4 , 11 which see. The fuller statement there makes it clear that here it was new and strange tongues also as in 19:6 ; 1Co 14:4-19 . This sudden manifestation of the Holy Spirit's power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles.
It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem ( Ac 11:15 ).
Can any man forbid the water? (Μητ το υδωρ δυνατα κωλυσα τισ?) The negative μητ expects the answer No . The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Lu 6:39 . Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water ( Ac 1:5 ; 11:16 ).
"The greater had been bestowed; could the lesser be withheld?" (Knowling). That these should not be baptized (του μη βαπτισθηνα τουτους). Ablative case of the articular first aorist passive infinitive of βαπτιζω with the redundant negative after the verb of hindering (κωλυσα) and the accusative of general reference (τουτους). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koine (papyri).
Without it see Mt 19:14 ; Ac 8:36 and with it see Lu 4:42 ; 24:16 ; Ac 14:18 . Cf. Robertson, Grammar , pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (μητ in the question, κωλυσα, to hinder or to cut off, μη with βαπτισθηνα). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism."
As well as we (ως κα ημεις). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip ( Ac 8:36 ).
Commanded (προσεταξεν). First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1Co 1:14 ). Evidently it was done by the six Jewish brethren. Them to be baptized (αυτους βαπτισθηνα). Accusative of general reference with the first aorist passive infinitive. In the name of Jesus Christ (εν τω ονοματ Ιησου Χριστου). The essential name in Christian baptism as in 2:38 ; 19:5 .
But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett's Commentary . See also chapter on the Baptismal Formula in my The Christ of the Logia ). "Golden days" (αυρε διες, Bengel) were these for the whole group.