The Gospel Goes to Cornelius, a Gentile
ACTS 10:1-11:18
Part 1: Chapter 10
The Gentile challenge
Luke now begins to tell the story of a fundamental turning point in the history
of the early church. For the first time Gentiles will be directly evangelized
and admitted into fellowship with Jewish Christians. As a result, the church
will not remain just an offshoot of an ethnic religion (Judaism). It will become
a universal body embracing people from every nation and race.
Luke takes great pains to show that this change in the church is the result
of God’s will and guidance. It does not come about through some human-devised
program. This section shows that God, through the Holy Spirit, is bringing the
Gentiles into his spiritual body, the church. We will see this in verse after
verse describing the account of Cornelius’ conversion as a supernatural operation
of God (10:3, 11-16, 19-20, 22b, 30-33, 44-46; 11:5-10, 12-13, 15-17).
At the beginning of his two-part work, Luke alerts his readers to the promise
that Jesus would be a "light for revelation to the Gentiles" (Luke 2:32). Quoting
from Isaiah the prophet, Luke repeats the promise that through Jesus "all mankind
will see God’s salvation" (Luke 3:6). Luke also tells us that Paul will carry
Christ’s name to the Gentiles (9:15). (Ironically, God will open the church’s
door to the Gentiles through Peter, not Paul.)
But up to this time, the barrier between Jew and Gentile has not been breached,
though on several occasions it has been nudged. When the Samaritans and the
Ethiopian eunuch (probably already a proselyte or God-fearer) are converted,
for example, almost certainly the issue of the church’s attitude to non-Jews
comes up. The controversy over the Gentiles is probably avoided only because
the Ethiopian lives far away and the Samaritans probably fellowship among themselves
in their own congregations. And they are considered "half-Jews" anyway. Thus,
the issue of Gentiles directly mingling with Jews can be sidestepped until chapter
10.
But to have Gentiles evangelized directly and en masse, and then to have
them fellowship with Jews, is another matter. Jews will be coming into contact
with people who are considered impure, and whose food is regarded as unclean.
Gentiles will not be living in conformity with Mosaic law. For example, they
don’t circumcise their children. Of even greater concern is that Gentiles are
idolaters, worshipping many false gods. Granted, they might become converted.
But what will be the shape of their day-to-day religious practices? Will they
corrupt and contaminate the practices Jews hold sacred? Such issues will soon
become major concerns, dividing the church for decades to come.
Meanwhile, the range of the Christian evangelistic program has been steadily
broadening — pushing out from Jews in Jerusalem, to Jews throughout Judea, to
the Samaritans, to African proselytes. Now the time has come to crash through
the "wall of partition." The gospel is taken directly to Gentiles, and questions
about their eligibility to be among the people of God have to be dealt with
head on.
A test case
A test case is needed to show God’s will in this matter: Can Gentiles become
Christians, and what is the path toward their becoming disciples? As it turns
out, God uses the Roman centurion Cornelius, his family and friends to break
down the barrier to the Gentile world. The space Luke devotes to the conversion
of Cornelius reveals how controversial it is in the church, and how important
it is to the story of the spread of the gospel. Entire sections in chapters
10, 11 and 15 deal with the crisis precipitated by Cornelius’ conversion. Three
times in these chapters Luke discusses the conversion of Cornelius and its implication
for the church. Luke narrates the original story of the event in 10:1-48. He
discusses it again, along with the controversy it engenders, in 11:1-18. Then,
for a third time, he recapitulates the implications of Cornelius’ conversion
in 15:6-11.
The story of Cornelius, which ends with Peter’s speech to the assembly
at Jerusalem, is the longest narrative in Acts... Judged solely on the basis
of the amount of space Luke gives to the story, we know that we are dealing
with a crucial concern of Acts, a pivot for the entire book, a turning point
in the long drama of redemption. (William H. Willimon, Acts, page 95)
Breakthrough at Caesarea (10:1)
Caesarea is the setting for the conversion of Cornelius. It is an apt place
for the calling of the first Gentiles to fellowship with Jewish Christians.
The city is in the center of the coastal Plain of Sharon, about 65 miles (105
kilometers) northwest of Jerusalem. Herod the Great built some magnificent projects
here, including an amphitheater, an aqueduct and a superb port. A garrison of
soldiers protects the city, harbor and water facilities. The military guard
includes the Italian Regiment, of which Cornelius is a centurion.
In this period, Caesarea serves as the capital of the Roman province of Judea.
It is the residence of the Roman procurator (23:23-24). Josephus says that the
population is primarily Gentile (Wars 3:409). However, Caesarea also
has a large minority of Jews. The two groups brawled on a regular basis (Antiquities
20:173-178).
Philip probably preached to the Jews of Caesarea (8:40). Paul stopped there
on his way to Tarsus (9:30), but there’s no indication that he preached in the
area. Now, Peter on his own missionary journey has gone as far as Joppa, 30
miles south of Caesarea.
Centurion Cornelius (10:1-12)
Cornelius, the hero of the story, is identified as an army man, a centurion
in the Italian Regiment or "cohort." A centurion is a noncommissioned officer
who worked his way up through the ranks to take command of a group of soldiers
within a Roman legion. (A comparable rank in the American military would be
captain, and in the British army, a company sergeant-major.) When a cohort is
at full strength, a centurion is in command of 100 men. William Barclay gives
the following description of Rome’s military units:
In the Roman military set-up there was first of all the legion.
It was a force of six thousand men and therefore was roughly equal to a division.
In every legion there were ten cohorts. A cohort therefore had six
hundred men and comes near to being the equivalent of a battalion. The cohort
was divided into centuries and over each century there was a centurion.
The century is therefore roughly the equivalent of a company. (The
Acts of the Apostles, revised edition, page 79)
The above applies to regular legions of the Roman army. However, it is likely
that there are no such legions in Judea between
A.D.
6 and 66. Roman governors in Judea have auxiliary forces, and the cohorts
have smaller numbers. The Italian Cohort (Regiment) to which Cornelius belongs
would be an auxiliary unit. The historian Polybius describes the qualifications
of a centurion: "Centurions are required not to be bold and adventurous so much
as good leaders, of stead and prudent mind, not prone to take the offensive
or start fighting wantonly, but able when overwhelmed and hard-pressed to stand
fast and die at their post" (History 6.24).
Cornelius may be a descendant of one of the freedman of a man named Cornelius
Sulla, who liberated 10,000 slaves in 82
B.C. According to common practice,
the freed slaves took their patron’s name.
As an aside, it’s interesting that centurions are generally pictured in a
favorable light by Luke. The first Gentile with whom Jesus came into contact,
so far as we know, is a centurion stationed in Capernaum. He is pictured as
exhibiting extraordinary faith in Jesus (Luke 7:1-10). The centurion at Jesus’
crucifixion also recognizes something special in him (Luke 23:47). Later, another
centurion, Julius, shows kindness to Paul and spares his life (27:1, 3, 43).
Devout and God-fearing (10:2)
Luke describes Cornelius and his family as "devout and God-fearing" (10:2).
The description of Cornelius as "a righteous and God-fearing man" best sums
up his spiritual qualities (10:22). We might call him a "deeply religious man."
He worships the God of Israel, attends the synagogue, and lives many of the
standards of the Torah. He is a Gentile (10:28) but is "respected by all the
Jewish people" (10:22). He prays at the designated hours of Jewish prayer (10:30),
gives "gifts to the poor" (10:4) and is devout (10:2). But he is not a proselyte
—he isn’t circumcised (11:3).
Luke describes the piety of Cornelius in traditional Jewish terms as one
who engages in prayer and almsgiving (Tobit 12:8-10). Specifically, he gives
alms "to the people." Luke uses the term "the people" to indicate the nation
of Israel, or the Jews. This suggests that Cornelius helps Jews, as does the
centurion of Luke 7:5. "In sum, Cornelius was a noble and spiritually sensitive
Roman army officer," says Richard N. Longenecker, page 385. And we may say of
him with F. F. Bruce, "He had every qualification, short of circumcision, which
could satisfy Jewish requirements" (The Book of Acts, revised edition,
page 203).
While it’s not clear that the Jews have a technical designation such as "God-fearers"
for people like Cornelius, it’s clear that there are many such Gentiles scattered
throughout the Roman Empire. They along with full proselytes are found worshipping
in synagogues in which Paul preaches. They ultimately constitute an important
part of the church (13:14, 26, 48).
We notice too that his family, and even his military aide (10:8) are also
said to be devout people. In that society, the entire household, including servants,
adopt the patriarch’s religion. Cornelius would influence them by his example.
This fact, along with his reputation for good works (10:22), indicates that
Cornelius is an older man who has been in Caesarea for some years. He may even
be a semi-retired army officer.
Cornelius has a vision (10:3-8)
The fateful time of Cornelius’ calling is at hand. It begins on a certain
day about three o’clock in the afternoon, one of the statutory Jewish hours
of prayer (3:1). Cornelius is praying at this time (10:30). He has a vision
in which a messenger from God, an angel, said: "Your prayers and gifts to the
poor have come up as a memorial offering before God" (10:4).
The angel speaks in the language of sacrifice used in Jewish circles. The
"memorial offering" mentioned here alludes to the Old Testament flour offerings
made from grain that were to be burned "as a memorial portion" (Leviticus 2:2).
(The Greek word for "memorial" in Acts 10:4 was the same one the Greek Septuagint
used in Leviticus 2:2.) This offering was burned on the altar and "an aroma
pleasing to the Lord" went up to God (Leviticus 2:2).
Like the aroma of the sacrifice, the scent of Cornelius’ prayers and gifts
is going "up" to God. God is signaling his pleasure with Cornelius, and he is
ready to reveal his salvation to him. In preparation for this, the angel tells
Cornelius to send men to Joppa to ask Peter to come to his home. Cornelius calls
two servants and a military aide, a devout man, and dispatches them to Joppa
(11:7-8).
Peter's vision (10:9-16)
The scene in Luke’s drama switches to Peter, who is praying on the roof of
Simon the Tanner’s house. The roof is a convenient place to get away from activity
in the house. The time is around noon the sixth hour, by the ancient method
of reckoning. Noon is also one of the three appointed times for Jewish public
prayer (Daniel 6:10; Psalm 55:17).
 During
the time of prayer, Peter becomes hungry and asks someone in the house for something
to eat. While the meal is being prepared, he falls into a trance (10:11-12).
Peter sees a large sheet held up by its four corners being let down to the ground.
Inside the sheet he sees various four-footed animals, reptiles and birds. The
three categories of living things Peter sees correspond roughly with the three
divisions given in Genesis 6:20: animals, creatures that move along the ground
and birds.
A voice tells Peter to get up and eat. But Peter replies, "Surely not, Lord!...I
have never eaten anything impure or unclean" (10:14). Peter’s strong negative
— "Surely not, Lord!" recalls the prophet Ezekiel’s horror when he is told by
the Lord to use human excrement as fuel for baking bread. He said: "Not so,
Sovereign Lord!....No unclean meat has ever entered my mouth" (Ezekiel 4:14).
We saw earlier that Peter is not overly scrupulous in observing certain Jewish
regulations. He stays at the house of a leather worker, who would come in contact
with dead animals. Perhaps he even works with unclean animals (9:43). But Peter
does apparently follow the Jewish dietary laws based on the Torah. He knows
from Leviticus 11:47 that a Jew needs "to distinguish between the unclean and
the clean, between living creatures that may be eaten and those that may not
be eaten."
However, the sheet contains "all kinds" of living things. Luke’s account
implies it includes animals traditionally acceptable to eat as well as those
forbidden by old covenant law. Perhaps Peter sees the living things he recognized
as unclean touching the edible ones, thus tainting them. "While clean animals
were represented in the sheet, Peter was scandalized by the unholy mixture of
clean and unclean and by the fact that no distinctions were made in the command
to ‘kill and eat’" (Longenecker, page 387).
The Jews’ adherence to the dietary laws profoundly affect their relations
with Gentiles. Food laws have the effect of keeping the people separated from
each other. A Jew visiting a Gentile can’t be sure he will be served a "clean"
food, or that the food is prepared according to the requirements of the law,
or whether it has been tainted by an idol. To eat with Gentiles is to risk defilement,
and this is a strong inducement for Jews not to fellowship with them. Since
food is at the center of social life, it is the thing that perhaps more than
anything else creates a barrier between Jews and Gentiles. And as an ideal,
Jews have no dealings with Gentiles. Food regulations are a point of heated
debate in the church (Romans 14:1-8, 17; Corinthians 8:1-13; Galatians 2:11-14).
It’s not surprising, then, that Peter is confused by the next statement of
the voice in his vision. When he refuses to eat, a voice says: "Do not call
anything impure that God has made clean" (11:15). This happens three times,
perhaps with the sheet being lowered each time, accompanied by a command to
eat and not to call anything unclean that God had cleansed.
Pondering the vision (10:17-23)
Peter is puzzled about the meaning of the vision, with its strange mixture
of living things, and the odd commands from the voice (10:17). While Peter is
mulling over what he has seen, the emissaries from Cornelius arrive at Simon’s
home. They stop at the gate, shouting to the occupants, asking whether Peter
is staying there (9:17). This little scene with Gentiles calling out from beyond
the gate reflects exactly the situation the vision is meant to correct.
Devout non-Jews such as those who came from Cornelius probably understand
that Jews do not want any close association with Gentiles. Thus, it would be
rude for them to come to the door of a Jew’s home, with the desire of being
allowed inside. But at the exact moment of the exchange at the gate, the Holy
Spirit says to Peter: "Simon, three men are looking for you. So get up and go
downstairs. Do not hesitate to go with them, for I have sent them" (10:20).
The fact of the Spirit having to encourage Peter not to be hesitant reveals
his reluctance to associate with Gentiles.
By now, however, Peter begins to suspect that God is making some purpose
known to him, so he invites the men into the house as his guests (10:23). (No
doubt, this occurs with the tanner’s permission, since Peter himself is a guest.)
The men explain they are here at the request of Cornelius, emphasizing that
he is "a righteous and God-fearing man, who is respected by all the Jewish people"
(10:22). More than this, they say that Cornelius has not decided on his own
to contact Peter, but an angel from God told him to do so.
Contingent goes to Caesarea (10:23)
Peter must now be doubly impressed that something of importance — something
inspired by the Holy Spirit — is happening with the Gentile Cornelius. He wholeheartedly
agrees to go with the men. The next day Peter starts out for Caesarea, 30 miles
away. He takes some of the disciples living in Joppa with him. We learn later
that the contingent consists of six people (11:12). They are identified as "circumcised
believers," which is to say they are Jewish Christians who follow the traditions
of the Torah (10:45). In retrospect, this proves a wise move, as Peter will
later be severely criticized by the Jerusalem church for meeting with Cornelius
(11:3). The six will be important witnesses to the operation of the Holy Spirit
in this momentous event.
Peter meets Cornelius (10:24-26)
Meanwhile, Cornelius has called together his relatives and close friends
(10:24). Earlier, Luke described his household as "devout and God-fearing" (10:2).
Later, all of Cornelius’ family will share in the outpouring of the Holy Spirit
and be baptized (10:44, 48).
Peter arrives at the residence of Cornelius, and goes in (10:25). A momentous
milestone lies hidden here. Peter, in contradiction to all that Judaism stands
for, enters the house of a Gentile. The church will never be the same again.
Cornelius meets Peter and falls at his feet in reverence (10:25). It’s understandable
why he reacts this way. Having an angel specifically tell him to send for Peter
could make him think there is something holy or supernatural about the apostle.
Also, perhaps something of Cornelius’ former superstitious background is
manifesting itself, in which humans are sometimes thought to be gods. Paul and
Barnabas are similarly thought of and worshipped by the pagan Gentiles of Lystra
(14:15). Peter, of course, will have none of this, and makes Cornelius stand
up. Then he sets the record straight about who he is. Luke’s simple phrase from
Peter’s words says it all: "I am only a man myself" (10:26).
Call no one impure (10:27-33)
Peter goes inside the house and begins to explain to the group why he, a
Jew, is here in the home of a Gentile. He admits that it is against Jewish law
for Jews to associate with or even visit Gentiles (10:28). (The "no contact
rule" was probably the hoped-for Jewish position. There are provisions
in Jewish law that allow business partnerships with Gentiles. But any such contacts,
of either a business or social nature, make a Jew ceremonially unclean.)
Various Jewish religious groups debate the degree of separation a Jew needs
to maintain vis á vis Gentiles in order to remain loyal to the regulations of
the Torah. Some groups, such as the Essenes, seem to maintain an almost complete
separation. The Pharisees are more moderate in such matters, and the common
folk the least observant. Peter is probably on the more liberal end of the spectrum
regarding the wall of separation. (Fishermen are used to handling dead animals
and unclean animals.) Yet, he is having great difficulty understanding the new
direction the church is to be taking (even with the leading of the Holy Spirit).
Though Peter was not by training or inclination an overly scrupulous Jew,
and though as a Christian his inherited prejudices were gradually wearing
thin, he was not prepared to go so far as to minister directly to Gentiles.
A special revelation was necessary for that, and Luke now tells how God took
the initiative in overcoming Peter’s reluctance. (Longenecker, page 387)
By now Peter is clear about what God is trying to teach him. He tells the
people assembled in Cornelius’ home: "God has shown me that I should not call
any man impure or unclean" (10:28).
After Peter explains to his audience why he is in the house of a Gentile,
he says to Cornelius: "May I ask why you sent for me?" (10:29). Cornelius then
describes the details of the vision he received. He explains that an angel ("a
man in shining clothes") told him he was chosen to receive God’s grace (10:31).
Cornelius describes how he was commanded by the angel to send for Peter.
Cornelius appreciates Peter having come to see him, a Gentile. The whole
group is now ready to hear him. Cornelius says, "We are all here in the presence
of God to listen to everything the Lord has commanded you to tell us" (10:33).
In the second retelling of the Cornelius event, Luke makes it clear that Cornelius
already knows why Peter is coming to see him. The angel told Cornelius that
Peter "will bring you a message through which you and all your household will
be saved" (11:14). Cornelius is expecting the gospel of salvation.
Peter's speech (10:34-43)
Peter begins to speak to the group about the importance of Jesus’ work in
repentance and conversion. This speech is similar in content to the one he gave
on Pentecost (2:14-40). As with all the sermons and speeches in Acts, we are
here reading only a summary of what Peter says. No doubt Peter's message contains
examples that illustrate his main points. Peter probably includes illustrations
of Jesus’ healing and power, similar to those found in the Gospels.
The speech follows a familiar pattern, which we now expect from Luke’s summaries.
In this case, Peter begins by describing John the Baptist’s mission, and then
the work of Jesus’ ministry in Galilee, Judea and Jerusalem. The speech moves
into a discussion of the crucifixion and resurrection. Peter says that the apostles
are witnesses to these facts, and are commanded to preach the gospel of peace.
He also talks about the judgment to come, but especially that "everyone who
believes in him receives forgiveness of sins through his name" (10:43).
This speech probably represents a summary of the standard apostolic preaching
to Jews and Gentiles attending synagogues who are familiar with the Old Testament
message. The Synoptic Gospels follow this general pattern in presenting their
material on Jesus’ ministry. (Acts gives us only two examples of the form of
apostolic preaching to purely pagan audiences. One is at Lystra (14:14-18) and
the other at Athens (17:23-31). In such cases, the speaker needs to explain
who the one true God is before moving on to his purpose in Jesus Christ.)
As devout people, Cornelius and the others are familiar with the Jewish Scriptures,
the hope of a Messiah and the kingdom of God. They may well be aware that a
man named Jesus performed miracles, attracted a following, and was killed. Peter
suggests that they know something of "the message God sent to the people of
Israel" and "the good news of peace through Jesus Christ" (10:36-37). In several
ways, then, Cornelius and his family are prepared for what Peter is telling
them.
Accepts people of every nation (10:34-35)
Peter begins his speech with the point that there are no impure or unclean
people in God’s eyes in terms of their receiving salvation. God "accepts men
[and women, of course] from every nation who fear him and do what is right"
(10:35). Peter himself is being educated on this point, as well as his audience.
He is summarizing his own experience of God during the past few days, since
seeing the vision of the animals.
Peter’s words — "I now realize how true it is that God does not show favoritism"
(11:34) — registers his own surprise at the new understanding he has just received,
and which he can now pass on to others. The light is dawning in Peter’s mind
that people are not acceptable to God simply because they are members of a particular
nation, a nation that seeks to express its uniqueness in protective rituals.
God accepts people of all nations "who fear him and do what is right" (19:35),
that is, in simple terms, who trust in him.
God’s choice of a people who experience his saving grace — whether the nation
of Israel or individuals for salvation — rests on his unmerited act of grace.
This includes receiving the Holy Spirit now and eternal life in the future.
However, such grace, if it is accepted, calls forth a response of obedient service
and faith toward God. That is, the people of God respect him and "do what is
right."
The prophets said that grace would one day be extended to all nations. For
example, Isaiah spoke of a time when God would call Egyptians and Assyrians
(two dreaded enemies of ancient Israel) as his people, along with the Israelites
(19:25). But somehow God’s purpose was forgotten by the Jews who returned to
Palestine in the 6th century B.C.
after their nation had been defeated (by the Babylonians) and sent into captivity.
Upon their return, the Jews felt the need to protect their identity as Torah
torchbearers against idol-worshipping Gentile paganism. Thus, the notion developed
that Gentiles could become part of the people of God (whether nation or church)
only if they first became law-observant, God-fearing Jews.
Good news of peace (10:36)
But now a new thing is happening: the "good news of peace" through Jesus
Christ" (10:36) — and it is being sent to Gentiles directly. The apostle Paul
explains this peace as a two-fold endeavor. God’s purpose is to "create in himself
one new man out of the two, thus making peace" (Ephesians 2:15). The gospel
of salvation is meant to break down the enmity and differences between Jews
and Gentiles, creating a single new people of the Spirit. Thus, spiritually
speaking, there is no such thing as a "Jew" and a "Gentile." They are all one
in Christ (Galatians 3:28).
Jesus’ gospel of peace is meant "to reconcile both of them to God through
the cross" (Ephesians 2:16). Thus, Jesus’ work establishes peace between humans
and God, and between one branch of humans and all others. As Paul explains it,
Jesus "came and preached peace to you who were far away [Gentiles] and peace
to those who were near [Jews]" (verse 17).
"We are witnesses" (10:37-43)
Of course, Cornelius and his family do not yet fully understood what the
good news of peace means to them specifically, as Gentiles. Peter is here to
relate the meaning of the gospel to their lives — that they can share in the
promise of salvation.
Though Peter assumes that his hearers already know something about this
ministry through living in Palestine, he proceeds to summarize it in greater
detail than anywhere else in his recorded preaching. In scope and emphasis,
the account is much like the portrayal of Jesus’ ministry in Mark’s Gospel.
(Longenecker, page 393)
Since Peter has been one of the witnesses of everything Jesus did in Jerusalem,
Judea and Galilee (10:39), his hearers can be confident in what he says. The
task of witnessing includes giving the meaning of Jesus’ work during his ministry
(10:39) and explaining the significance of his death and resurrection (10:41).
Peter begins his accounting of Jesus’ ministry by first referring to the work
of John the Baptist. Luke consistently makes John’s work of baptism as the turning
point in God’s purpose with humanity, and the beginning point of Jesus’ ministry
(Luke 3:3; 16:16; Acts 1:22).
Peter characterizes that ministry in terms of Jesus doing good and healing
all who are under the power of the devil (10:38). The work of the Holy Spirit
is central to Acts, and Luke here shows that the liberating works of Jesus are
possible because God has anointed him with the power of the Spirit (10:38).
Peter goes on to explain that the glorified Jesus has been given the authority
to judge both the living and the dead. However, he doesn’t emphasize condemnation.
Rather, as Hebrews tells us, Peter speaks of Jesus as the "author" of salvation
and as a merciful and faithful high priest who makes "atonement for the sins
of the people" (Hebrews 2:10, 17).
Peter presumably cites texts from the Old Testament as evidence, because
he insists that "all the prophets testify about him" (10:43). And what they
testify explains in what way Jesus is the judge of both living and dead: "That
everyone who believes in him receives forgiveness of sins through his name"
(10:43).
Holy Spirit poured out (10:44-46)
As Peter is making this point, something extraordinary interrupts his talk.
Everyone listening to his message suddenly receives the Holy Spirit (10:44).
(In Peter’s later summary of what happens, he said the interruption occurs,
"As I began to speak..." (11:15). When Peter makes the point that Jesus is the
one who forgives sins, he has said all that is necessary.)
When the group hears Peter talking about faith in Christ, they believed the
message. They have faith — accepting their need for Jesus as Savior. Cornelius
and his family (and presumably the others present) are devout and God-fearing
people. They are praying people, ones who do good to others. But they had not
received the Holy Spirit, which is the "sign" of those who are God’s people.
When they respond positively to the news that Jesus Christ is their Savior and
the hope of the world, they receive the Holy Spirit. Their allegiance is no
longer in their own piety, but in Jesus as their Savior. This change comes only
when Cornelius and the others are confronted with making a choice about Jesus
Christ.
How do Peter and the others know that Cornelius’ group have received the
Holy Spirit? It is evident by a miraculous sign — "they heard them speaking
in tongues and praising God" (10:46). In fact, the Spirit comes on these people
in more or less the same way as he did upon the Jewish converts at Pentecost.
For this reason, this event is sometimes called "the Gentile Pentecost."
It is not possible to mistake this momentous event. "Just as the first Jewish
believers had received the Spirit and praised God in other tongues on the day
of Pentecost, so now these Gentiles received the identical gift of God" (I.
Howard Marshall, Acts, page 194). The Holy Spirit is given only to those
who believe in Jesus (Acts 11:17; Galatians 3:2). It is therefore an irrefutable
sign that God accepts these Gentiles. Cornelius and the others respond to Peter’s
message in faith and God accepts them, sealing them as his people with the gift
of the Holy Spirit.
The six Jewish believers are astonished at this turn of events — "that the
gift of the Holy Spirit had been poured out even on the Gentiles" (10:45). But
there is no refuting what occurs before their eyes — or in this case, their
ears. The Jewish Christians know the Spirit has been given to the group because
they "heard them speaking in tongues and praising God" (10:46).
The gift of tongues at Pentecost was speaking in various human languages.
Here it is not so clear what is in view. If the group is speaking in other languages,
which ones are they speaking in, and how would the Jewish observers know? Perhaps
what is being described here are ecstatic utterances of a sort that are understood
as praise to God. This may be, at least in part, the "tongues" that Paul describes
(1 Corinthians 12:7-11, 28; 13:1; 14:1-28). In any case, these miraculous tongues
and praises are given for the sake of the Jewish believers who came with Peter.
They will later verify Peter’s contention before a board of Jerusalem believers
that God accepts Gentiles into the church.
They were baptized (10:47-48)
Cornelius and the others believe and receive the Spirit, but they are not
yet baptized. Baptism is a rite that symbolizes an individual’s having been
cleansed of sin and "resurrected" to newness of life. It can also function as
a sign to the believer that he or she has been received into the community of
believers.
We should be careful about thinking in terms of a formula as though a person
receives the Holy Spirit only after being baptized. This is obviously
not the case here, as everyone receives the Holy Spirit before being baptized.
However, baptism is an important ceremony to the individual’s Christian life
in the same way that a marriage ceremony is a vital beginning point of a marriage.
(But the ceremony doesn’t cause the marriage.) Although people are saved
by faith, not baptism, the New Testament pattern is that all who have faith
are also baptized in water.
With this in mind, when Peter sees that the group has already received the
Holy Spirit, he says, "Can anyone keep these people from being baptized with
water?" (10:47). He then orders that they should be baptized in Jesus’ name,
in effect saying he (and the church) accept what God has already done.
A new direction
We should state once again what the Cornelius event means to the church.
Not only can Gentiles be accepted into the church as Gentiles, it means that
they can also be directly evangelized. They can become disciples in every sense
of the word without having to become fully observant Jews. The Spirit baptizes
people, whether they are Jews or Gentiles, into one body, the Israel of God
(1 Corinthians 12:13).
The Jewish believers seem to understand this — that God accepts the Gentiles
as they are. This is indicated in the fact that no one seems to suggest that
Cornelius should be circumcised. However, the issue of circumcision for Gentile
believers plagues the church for decades to come. As well, the question of whether
Gentiles should live like Jews in such things as their eating habits will also
continue to trouble the church.
Cornelius does not ask to be baptized. Nor does the church (Peter) ask him
if he is interested in fellowshipping with the body of believers, hoping for
a later conversion. From start to finish, God is operating his salvation upon
Cornelius, who has little role in this part of the story except to accept what
God is doing. William H. Willimon correctly says:
Cornelius is surprisingly passive in this story, as if he is someone who
is being swept along, carried by events and reacting to actions quite beyond
his power to initiate or control. This is the way it is with repentance. It
is more than a decision we make (‘since I gave my life to Christ’;
‘since I took Jesus as my personal Savior’) or some good deed
we offer to God; repentance is the joyful human response to God’s offer of
himself to us. (Acts, page 100)
In fact, all conversion accounts in Acts begin with God’s initiative through
the Holy Spirit. God is always pictured as the One who begins and completes
the process of repentance.
God is the chief actor in all Lukan accounts of conversion. Even the smallest
details are attributed to the working of God. Conversion is not the result
of skillful leadership by the community or even of persuasive preaching or
biblical interpretation. In many accounts, such as those of Philip’s work
with the Ethiopian, the mysterious hand of God directs everything. In other
stories, such as the story of Peter and Cornelius, the church must be dragged
kicking and screaming into the movements of God. Manipulation, strategic planning,
calculating efforts by the community aimed at church growth are utterly absent.
Even our much beloved modern notions of "free will" and personal choice and
decision appear to play little role in conversion in Acts. Conversion is a
surprising, unexpected act of divine grace. (Willimon, page 104)
Luke's story is about how the gospel reaches Rome, and Cornelius plays no
further role in that story. He leaves Luke’s account as abruptly as Ananias
does. Johannes Munck observes that "the narrative about Cornelius seems, from
an historical point of view, to be left hanging in midair as a detached fragment"
(The Acts of the Apostles, page 107).
We would like to know more about Cornelius’ subsequent history. How does
he live out his life as a Christian? Does he continue to serve in the military?
Does he get caught up in the church’s squabble over whether Gentiles should
live like Jews, and what is his reaction? But Luke tells us nothing further
about Cornelius, except that Peter stays with him for some time (10:48). Then
the apostle goes to Jerusalem to answer his critics, and Cornelius becomes lost
in the mist of history.
Luke has interests other than recounting the converted life of Cornelius.
He wants to tell the story of how God opens salvation to the Gentiles. Once
he tells that tale, Luke moves on to narrate other events that show the growth
of the church, and the gospel being preached further afield.
To commentary on Acts 11
Paul Kroll, 2002
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