The Book of Acts
Lesson Number 46
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
PETER IS GIVEN A VISION
“10:9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven.” (Acts 10:9-16)
INTRODUCTION
The occurrences recorded in this section of the book of Acts are also rehearsed in 11:1-30. Upon hearing the report of what we are beginning to behold, the apostles and elders assessed what took place at the household of Cornelius in these words: “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). Additionally, these events are also referred to in Acts 15:6-9.
This is truly an epoch in the history of the church, and marked a kind of new beginning – one identified by a greater degree of spiritual understanding.
It is well, therefore, that we take note of the various things that are associated with, and integral to, the singular event of which we are now reading. In the details of this report, we receive some insight into both the manner and extensiveness of Divine workings.
➪ Men are involved (10:1,9).
➪ An angel is involved (10:3,7,22).
➪ Two coordinated visions take place – the 9th hour on day one, and the 6th hour one day two (10:3,7).
➪ Divine instructions are given to both parties involved (10:5-6,19-10).
➪ A man will employ his servants to assist in fulfilling the command of the Lord (10:7).
➪ Before sending men to get Peter, Cornelius told them what he had experienced (10:8).
➪ The reactions to Divine direction will be immediate (10:9,24).
➪ Cornelius was fasting and praying when he received his vision (10:30).
➪ While Peter was involved in prayer his vision was received (10:9).
➪ The flow of normal life will be interrupted (10:3,11).
➪ Heaven was opened (10:11).
➪ A voice spoke from heaven (10:13-16).
➪ Only as Peter thinks upon the revelation is further instruction given (10:17).
➪ The Spirit spoke to Peter (10:19-20).
➪ The Spirit sends the men from Cornelius to Peter (10:20).
➪ In the process of obedience further direction is given (10:22).
➪ Certain brethren accompanied Peter to the house of Cornelius (10:23).
➪ Cornelius was waiting for Peter with his kinsmen and friends (10:24).
➪ Peter and Cornelius related to each other what they had experienced (10:28-33)
➪ A expansion of understanding takes place (10:28,34-35).
➪ The Lord will act in a unique manner among those of Cornelius’ house (10:44).
While we should not endeavor to impose our own understanding upon the text of Scripture, we do well to strain our spiritual vision to see what is happening behind the scenes. If it is true that God does nothing “without cause,” as He Himself has affirmed (Ezek 14:23), then something of that “cause” may be perceived in what He has done. Of course, all of that will be missed if the text is read simply as history, or events in which the prominent workers were only men.
AN OVERVIEW OF THE TEXT
The day following the vision given to Cornelius, while the men sent to Peter were on their journey, and as they drew near to Joppa, Peter has gone up the rooftop to pray. When there, he became very hungry, and wanted something to eat. However, while something was being prepared for him to eat, he fell into a trance. He saw heaven opened, and a net lowered down to him by its four corners. In the net, all kinds of four-footed animals, as well as crawling creatures, and birds of the air were found. A voice from heaven commands Peter to “Rise, kill and eat.” Although hungry, Peter’s god is not his belly. He remonstrates, saying that he has never eaten anything that was unclean. The same voice that had told him to “Rise, kill, and eat,” spoke a second time saying that anything God had cleansed was not to be called unclean. The vision is repeated two more times, and the same words are delivered to him. The net is then withdrawn and taken back to heaven. No further explanation was given, and Peter was left alone to think upon what he had been given to see.
Great spiritual epochs are not induced by men. They are always the result of Divine workings. Men who are involved in these works are themselves extraordinary, being men of faith and hope. Ponder the individuals who have been used in the book of Acts to this point.
➪ Peter – On the day of Pentecost (Acts 2:14-47).
➪ Peter and John – in the healing of the lame man and the preaching that followed (Acts 3:1-4:4).
➪ Peter and John – in confounding the Jewish leaders (Acts 4:8-13).
➪ Stephen – in the working of great wonders and miracles, and confounding the Sanhedrin (Acts 6:8-10).
➪ Philip – in reaching the city of Samaria (Acts 8:5-8).
➪ Peter and John – in the Samaritans receiving the Holy Spirit. And thwarting the influence of Simon the sorcerer (Acts 8:14-25).
➪ Philip – in the conversion of the Ethiopian eunuch (Acts 8:28-39).
➪ Ananias – in the conversion of Saul of Tarsus (Acts 9:10-17).
➪ Saul, after converted – in confounding Jewish leaders (Acts 9:20-22).
➪ Barnabas – presenting Saul to the apostles and confirming the genuineness of his conversion (Acts 9:27-28).
➪ Peter – In reaching the area of Lydda and Saran (Acts 9:33-35).
➪ Peter – in reaching people of Joppa (Acts 9:36-42).
None of the above activities were the outcome of the plans of men. None of them employed unholy people, or those who were unlearned in “the things of the Spirit of God” (Rom 8:5; 1 Cor 2:14). The Lord Jesus and the Holy Spirit were active in them, and angels were often noted for their immediate involvement. The insightful preaching of Christ was also a key factor, and results, whether in healings or conversions, involved the exchange of one manner of life for another. None of the occasions involved a return to normalcy. All of them involved believing. There is a remarkable consistency in this.
These are glimpses of Kingdom manners, and the way legitimate works are recognized. There is a total absence of institutionalism and all forms of lifeless religion, in all of them. There is no reliance on the world’s wisdom, and few individuals of worldly prominence are said to have been involved in any of them (the Ethiopian eunuch is one).
AS THEY WENT ON THEIR JOURNEY
“ 10:9a On the morrow, as they went on their journey, and drew nigh unto the city.”
Cornelius had his vision at “the ninth hour of the day” – around three o’clock in the afternoon (Acts 10:3). The “ninth hour” was also the time when Peter and John had gone up to the Temple, confronting and healing the impotent man at the gate Beautiful. This was also the hour that Jesus cried out upon the cross, “My God, My God, why hast Thou forsaken Me” (Mk 15:34).
ON THE MORROW
“On the morrow . . .” Other versions read, “on the next day,” NKJV and “the day after.” BBE
The vision and the instruction given to Cornelius probably took some time. Following the vision and the directions the angel provided, Cornelius had called two of his servants, and a soldier who was always with him. He had then related the entire episode to the men, then commissioning them to go to Joppa to bring Peter back. By this time it was probably well into the evening. It is not surprising, then, that they commenced their journey “on the morrow,” or “the next day.” NKJV
The distance was approximately 30-35 miles. The journey would be a long one by foot, and a good day’s journey by horseback. It was therefore necessary that they prepare themselves for it. Their obedience must be seen as immediate, for as soon as the will of the Lord was known, the lives of those engaged in it were shaped around the word of the Lord. That is the nature of obedience. It is not something that can be carried out casually or with indifference. When a person obeys the Lord, or comes into accord with his will, their life commences to be lived for a different reason.
Neither Cornelius nor those who were to carry out his word returned to any other duty or activity. They immediately gave their attention to the matter at hand, making due preparations for the trip to get Peter.
THEIR JOURNEY
“ . . . as they went on their journey . . .” Other versions read, “as they were on their way,” NASB “while they were still on their way,” CJB “as these are proceeding on the way.” YLT
In what appears to be nothing more than an incidental phrase, we behold another manner of the kingdom. When an individual becomes involved in the good and acceptable and perfect will of God, that will becomes his will. It is, so to speak, personalized. These men owned the way – it was now “their” journey and “their” way. These men, three of them, were technically on a missions for Cornelius, who had been given directions by an angel of God. Yet, after hearing the report of Cornelius and being commissioned by him, the journey now became their own.
These same words – “their journey” – was said of Israel’s departure from Egypt (Ex 13:20; 16:1). While these men were doing what they were told, their hearts were in the matter, and the cause of Cornelius became their’s.
DREW NIGH TO THE CITY
“ . . . and drew nigh unto the city.” Other versions read, “approaching the city,” NASB “coming near the city,” RSV “Drawing near to the city,” DARBY “coming close to Joppa,” GWN “had only a short distance to go,” NJB “were getting near the town,” WEYMOUTH and “not far from the town.” WILLIAMS
Further Divine activity took place while they were in the process of doing what they were told – as they were drawing near to their destination. This also is the general way in which the Lord directs His people – as they are living by faith and walking in the Spirit. It was after Abraham had left his home for an unidentified land that he received further instructions (Heb 11:8). The same thing took place when he headed for the “land of Moriah” to offer Isaac on an unidentified mountain (Gen 22:2-4). When Israel left Egypt and headed for the promised land, the Lord led them step by step with a pillar of cloud by day, and a pillar of fire by night (Ex 13:17-18; 33:21-22). In all of these instances, it was while the people were engaged in the will of the Lord that further insight and direction were provided.
When it comes to matters pertaining to man’s association with the Lord, it has always proved to be accomplished within the framework of obedience and the pursuit of what has already been made known that more clarity is realized. This principle is being lived out in our text.
PETER WENT UP TO PRAY
“ 9b Peter went up upon the housetop to pray about the sixth hour.”
Here is another marvelous example of heavenly coordination. Because the government is upon the shoulder of Christ, and because principalities and powers have been made subject to Him, He can effectively orchestrate the affairs taking place in this world in order to the accomplishment of the will of God. He causes time, people, place, and circumstance to work together, doing so in the midst of adversarial powers.
There is no way that such precision could take place independently of Divine rule. Satan and his wicked hosts would certainly not allow it, if they could, in fact, stop it. Think of what we are beholding here. A number of people are involved, and they are in two different places – Caesarea and Joppa. Two different nationalities are involved – Jew and Gentile. Two different houses are in the scenario – the house of Cornelius and the house of Simon. Five different occupations are involved: a centurion, two servants, one soldier, a tanner, and an apostle. Two specific time periods are employed – the ninth hour and the sixth hour. An angel is employed, as well as the Holy Spirit. Two different visions are included – one is specific, and one is parabolic in nature. Both men are praying at the time heaven contacts them. One man is ignorant of the salvation of God, and the other is informed about it. One man knows Jesus, and the other does not. Devout men are involved – Peter, Cornelius, and a soldier are specifically identified. There is good reason to believe that the servants and Simon the tanner were also in that category.
How likely is it that such a set of circumstance could be marvelously blended together for the accomplishment of a marvelous purpose? Apart from King Jesus, what we are reading about could not possibly have taken place. This is an example of something of what is involved in the Lord directing an individual. Such direction is far more complex, and involves much more activity, than men are prone to think. Ponder what is said on this subject. Ponder the Word on this.
➪ “In all thy ways acknowledge him, and he shall direct thy paths” (Prov 3:6).
➪ “A man's heart deviseth his way: but the LORD directeth his steps” (Prov 16:9).
➪ “A wicked man hardeneth his face: but as for the upright, He directeth his way” (Prov 21:29).
➪ “I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts” (Isa 45:13).
➪ “For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them” (Isa 61:8).
➪ “Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you” (1 Thess 3:11).
➪ “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ” (2 Thess 3:5).
➪ “Thou in thy mercy hast led forth the people which thou hast redeemed: Thou hast guided them in thy strength unto thy holy habitation” (Exodus 15:13).
➪ “Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side” (2 Chron 32:22).
➪ “The meek will He guide in judgment: and the meek will he teach his way” (Psa 25:9).
➪ “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with Mine eye” (Psa 32:8).
➪ “They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall He guide them” (Isa 49:10).
➪ “And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not” (Isa 58:11).
➪ “To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:79).
This kind of direction and guidance is chronicled in this text, and it is in staggering detail.
As the men from Cornelius come close to the city, Peter goes up to the housetop to pray. Thus he will be in a proper frame of mind when he is confronted with this opportunity that is being orchestrated from heaven. The hour is precise – the sixth hour, or at noon. Peter, who is living by faith and walking in the Spirit, is being positioned for Divine direction. It is taking place in a specific city, in a specific house, and at a particular time. It is also calculated to put Peter in a right frame of spirit for the arrival the entourage from Cornelius.
When it comes to Divine involvement, I am not able to say how detailed our own lives may prove to be managed from above. A lot depends on whether or not we are living unto the Lord, with our affection placed on things above, and our hearts and minds involved in sacred activity, all the while avoiding worldly contamination. However, I am persuaded that such involvements are much more detailed than men tend to think. Spiritual alertness will confirm this to be true.
HE BECAME HUNGRY AND WANTED TO EAT
“ 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance.”
The normalities of life can prove to be an occasion of unusual benefit, and even revelation and involvement in the will of the Lord. Such times, however, must be attended by a sensitive heart and an alert spirit. It is not often that God forces His way into wayward minds – although there have been occasions when He has done so, as in the case of Nebuchadnezzar (Dan 4:33) and Saul of Tarsus (Acts 9:3-4). In cases such as these a third party was generally involved who has an understanding of the Divine manner and will. Here, however, that will not be the case.
HE BECAME HUNGRY, AND WOULD HAVE EATEN
“And he became very hungry, and would have eaten . . .” Other versions read, “and wanted to eat,” NKJV “was desiring to eat,” NASB “wanted something to eat,” NIV “was looking forward to his meal,” NJB “became unusually hungry and wished for food,” WEYMOUTH and “longed for something to eat.” PHILLIPS
The word translated “would have” has the following lexical meaning: “to be resolved, to purpose,” THAYER and “resolve, decision, or design will, intend, purpose, aim.” FRIBERG The idea is that Peter not only wanted to eat, but set out to do something about it. The next verse confirms that some preparations were set in motion. The wording of the verse strongly suggests that they were commenced at the request of Peter. There are some key matters here that are worthy of consideration.
➪ First, it was while Peter was praying that he became hungry. Among other things, these indicates that prayer does not always suppress natural appetites – even though there are times when it did – such as during the temptation of Jesus (Matt 4:2).
➪ Second, Peter will experience that war of the Spirit against the flesh. At the same time he is hungry, and had determined to eat something, a conflicting message will be received from heaven.
In this experience, we will be exposed to the strong side of Peter – something that thoughtless ministers often overlook. Religious men who attempt to justify the flesh are fond of pointing out what they feel to be the failures of Peter, even declaring that they were frequent and glaring. This, of course, is altogether wrong. If you were asked to point out five of Peter’s failings, you would have to engage in a concentrated effort to do so. This is particularly significant since so much is said about him. He is the only man named “Peter” in the English Bible – and that name is mentioned one hundred and fifty-eight times. “Cephas,” the Syriac form of “Peter,” is also unique, and is mentioned six times in Scripture. His natural name, “Simon” is mentioned in reference to him forty-six times. There are, then, two hundred and ten direct references to Peter in Scripture. By comparison, Adam is mentioned thirty times, Isaac is mentioned one hundred and twenty-eight times, Jacob is mentioned directly one hundred and sixty-seven times, and Noah fifty-one times. John is mentioned one hundred and thirty-one times, Silas thirteen times, Barnabas twenty-nine times, and Timothy seven times. If what men affirm about Peter being weak, speaking hastily, and sinning a lot, are true, surely they will be accented in the many references to him. However, that is not what is accented, as those familiar with the Word of God know very well,
This event will tell us a lot about Peter, his sensitivity, his devotion, and his readiness to obey the Lord. It will reveal more of his great heart, and of his consistent manner of life. In this verse we see that, so far as the body was concerned, Peter was hungry and desired to eat something immediately. However, an event took place that overrode his bodily appetite. The experience was so powerful that the desire to eat was apparently suspended. His thoughts were directed to other considerations and activities. Although he had been hungry, eating is not the next thing Peter will do.
HE FELL INTO A TRANCE
“ . . . but while they made ready, he fell into a trance.” Other versions read, “a deep sleep came upon him,” BBE “he went into a visionary state,” CSB “an ecstasy came upon him,” DARBY “there came upon him an exstacy of mind,”: DOUAY “a trance came over him,” NET and “He fell sound asleep and had a vision,” CEV “he had a vision.” GNB
“ . . . but”
By saying “but,” the text means that instead of eating, Peter’s attention was turned to another consideration. His desire to eat, although strong, was trumped by a weightier matter.
Trance
The word “trance” is an intriguing one, indeed. It speaks of a state that transcends nature. The word from which “trance” is translated is the Greek word e;kstasij (ek-sta-sis). The transliteration of the word is “ecstacy,” which confirms that there is no exact English word that parallels it. The root meaning of the word is, “any casting down of a thing from its proper place or state; displacement.” THAYER With that in mind, the lexical meaning of this word is as follows: “a throwing of the mind out of its normal state,” THAYER “as an abnormal state of mind distraction, terror, amazement; (2) as a partially suspended consciousness ecstasy, trance.” FRIBERG
Bible Dictionaries
Various Bible Dictionaries define the word as follows: “a preternatural, absorbed state of mind preparing for the reception of the vision", EASTON “overpowered by the divine inspiration,” FAUSSET and “The condition expressed by this word is a mental state in which the person affected is partially or wholly unconscious of objective sensations, but intensely alive to subjective impressions which, however they may be originated, are felt as if they were revelations from without.” INTL STD BIBLE ENCY
McClintok & Strong’s Encyclopedia quotes Philip Doddridge, noted theologian from the 1700's, who said the following in definition of a trance: “such a rapture of mind as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects around him, while in the meantime his imagination is agitated in an extraordinary manner with some striking scenes which pass before it and take up all the attention.” A writer named Stockius defines it as, “a sacred ecstasy, or rapture of the mind out of itself, when, the use of the external senses being suspended, God reveals something in a peculiar manner to prophets and apostles, who are then taken or transported out of themselves.”
The English Dictionary
The dictionary definition of the English word “trance” is as follows: “a sleeplike state (as of deep hypnosis) usually characterized by partly suspended animation with diminished or absent sensory and motor activity.” MERRIAM-WEBSTER
The Case of Balaam
A parallel word is found twice in the Hebrew Scriptures and is translated “trance.” – particularly in Numbers 24:4 and 16.
➪ Numbers 24:4: “He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open.”
➪ Numbers 24:16: “He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open.”
Later English versions translate this word “falls down,” NKJV “falling down,” NASB “falls prostrate.” NIV Other versions accent that the falling was owing to a trance: “falls into a trance,” CSB “falling in a trance,” GENEVA and “falls into a trance.” GWN The English translation of the Septuagint Version (the Greek translation of the Hebrew text) translates Numbers 24:4 as “who saw a vision of God in sleep; his eyes were opened” – almost an exact parallel with our text.
Nave’s Topical Bible
Nave’s Topical Bible lists three Scriptural instances of a trance:
➪ Balaam (Num 24:4,16)
➪ Peter (Acts 10:10).
➪ Paul: “And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance” (Acts 22:17).
The same Greek word is employed in the accounts of Peter and Paul, with most standard versions of Scripture translating it “trance.”
Why I Have Given These Definitions
I give these scholastic definitions to confirm the poverty of the English language to precisely define this word. Ordinarily, definitions assist men in arriving at an understanding . With this word, however, understanding aids in arriving at the definition of the word. The required understanding is not found in language expertise, but in the Word of God itself. Any satisfactory understanding of the word “trance” will only be obtained when there is some acquaintance with Divine manners as they are revealed in the Scriptures. In the definitions that I have provided, a knowledge of the Scriptures was the fundamental basis of the analysis of the word, rather than a knowledge of language itself.
A State of Mind
While the word translated “trance” includes the technical meaning of “falling,” it does not necessarily accent the falling of the body. It appears to have more to do with the falling of the mind into a state in which the things of this world are superceded with a message from above. That is, a “trance” is more a state of mind than it is a state of body. Note the things that are learned from the three instances of a trance that have been noted.
➪ Balaam: He saw a vision while falling into a trance, with his eyes wide open (Num 24:4,16). There was a particular message delivered to him in the vision (24:5-8, 17-24).
➪ Peter: He saw heaven opened, saw a great net let down from heaven, and was given instructions concerning what he was to do. Peter verbally responded to what he saw and heard (Acts 10:11-16). The text refers to what Peter saw and heard as a “vision” (Acts 10:17).
➪ Paul: He saw the Lord, and received specific instructions on what he was to do. Paul also responded verbally to the message (Acts 22:18-21).
With these observations in mind, it is obvious to ne that a “trance” is a preparatory state – one in which the individual is prepared for a vision, or some form of Divine communication. Some translations interpret the word to include the idea of falling into a sleep. However, what is occurring in a trance is not sleep after the ordinary manner. That is why Balaam referred to his eyes being wide open, even though what he saw was not seen with them. It is why Peter is depicted as praying, and Paul as being in the Temple. It was their mind that was altered, not their body. We know their minds were active, because all of them recounted what took place while they were in a trance – and in great detail. With these things in mind, allow me to make the following observations.
➪ The “mind,” which is an aspect of the human make-up that is to be engaged in loving God and doing His will, is not integral to the body itself. It is an aspect of the unseen part of man – the soul and the spirit. Those who equate thinking with the activity of the brain are not correct, and we do well not to refer to the brain as though it was the seat of thought. It is not. Man is not fundamentally physiological, but spiritual. When God created man, he became “a living soul,” not a living body! The heart, or center of men, is where thinking, cognition, analysis, and the will, take place (Prov 23:7). Thought and reason will continue after we have departed from the body.
➪ God has access to the mind apart from the will of man. Peter was praying, not seeking the vision and instruction that he was given. Paul was in the Temple praying when he fell into a trance. There is no indication that he was seeking counsel on whether or not to remain in Jerusalem, yet that is what he received. In both cases, the thoughts of man were governed by God, not the human will. In neither case were thoughts the result of human choice.
➪ There are some Divine communications that require a suspension of one’s consciousness of worldly surroundings. That is, there are times, strictly determined by God, when a consciousness of this world must be blotted out in order to hear from heaven – when one must be in another state of mind. I understand these to be an exception to the norm. Therefore, man cannot schedule or control them.
➪ God can profitably employ the mind while man is inactive bodily, and not aware of his worldly surroundings. The marvel is that such times have to do with cognition, and therefore have a direct impact upon human decision and conduct.
SOMETHING TO NOTE
There is something here of particular interest. Peter was engaged in two normalities – one spiritual, and one natural. He was praying, which was a spiritual, and he was hungry, which was natural. In the process of these normal activities, something abnormal, or extraordinary, took place. When it did, the occasion proved to be the means of altering the thrust of his thoughts. It was also the prelude to his involvement in a most extraordinary event.
While I would not pretend to suppose that we should expect such things to happen to us, it seems to me that living by faith and walking in the Spirit make us available for such involvements. When we are duly cultured in our spirits, and “prepared unto every good work” (2 Tim 2:21), we at once become candidates for Divine employment. Faith also brings the ability to recognize and respond to such opportunities. In the modern church, this appears to be a relatively unexplored facet of spiritual life.
HEAVEN WAS OPENED
“ 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth . . . ”
What Peter is now given to see is outside of the realm of nature. There is no natural aptitude adapted for such a sight. This confirms there is another very real kingdom that presently exists in our surroundings. When the Spirit speaks of the scheduled removal of the present heavens and earth, He refers to it as a shaking that will bring it all down, or removing it. He then makes a salient comment about things that cannot be shaken. “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain” (Heb 12:26-27). By saying “remain,” the Spirit has made clear that “those things” presently exist, even though the natural senses cannot detect or discern them. What Peter now beholds is taking place in that domain, which presently exists all around us.
We know from Scripture that this unseen domain is the superior one, for “the heavens do rule” (Dan 4:26). Notwithstanding its superiority, sin has raised an impenetrable barrier between mankind and this dominating realm. There have been times, however, when God Almighty has given favored men the ability to see things for which the Adamic nature has not been adapted. This is one of those rare occasions.
HE SAW HEAVEN OPENED
“ And saw heaven opened . . .” Other versions read, “beheld the sky opened up,” NASB “saw the heavens opening,” BBE “the open sky,” IE and “observes heaven [or, the sky] having been opened.” ALT
The Greek word translated “heaven” is ouvrano.n, and it is in the single: “heaven,” not heavens. Literally, the word means “the heights above, the upper regions.” It is used in a way that means “the vaulted expanse of the Sky with all the things visible in it.” THAYER When used in this way, it is generally in the plural, not the singular (Heb 1:10; 2 Pet 3:5,10,12). It is also used to describe a division of nature, distinguishing between the celestrial and the terrestrial – i.e. “heaven and earth” (Matt 5:18; 11:25; Lk 16:17; Acts 4:24; Rev 10:6). The word is also used to describe "the region above the sidereal heavens, the seat of an order of things eternal and consummately perfect, where God dwells and the other heavenly beings” (2 Cor 12:2; Eph 4:10; Acts 7:49; Matt 5:16). THAYER Jesus also used this word when He said He came “from heaven” (John 3:18; 6:38,41). Paul used it when He referred to Jesus as “the Lord from heaven” (1 Cor 15:47). This word is also used to describe the abode of angels (Matt 24:36; 22:30; Lk 2:15). This same word is employed to describe a domain in which certain “things” exist (Eph 1:10; Col 1:16,20). It is also used to identify the place where God’s will is done (Matt 6:10). When Jesus returns, He will “be revealed from heaven” (I Thess 1:7).
Add to this the fact that the definite article is used to identify what was opened (to.n ouvrano.n – THE heaven). It seems to me that this being a revelation from God to Peter, the “heaven” that was opened was the domain in which God, Christ, and the holy angels reside. While it may very well be clear that what was seen was perceived as being brought down through the heavens that are above the earth, that was not the source of the vision – and the source if the point.
When heaven is opened some settled reality is being revealed by God. This is something that only the Lord can do. Men cannot cause the heaven to be opened, or peer into Divine mysteries at will. Further, owing to the debilitating effects of sin, appointed epochs are generally attended by some sign or heavenly manifestation.
There are at least six times in Scripture when heaven, or the heavens, are said to have been opened. They are arresting to consider.
➪ Ezekiel sees visions of God: “Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God” (Ezek 1:1).
➪ At Jesus’ baptism: “And Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon him” (Matt 3:16; Mk 1:10).
➪ When Stephen was martyred: “And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56).
➪ Peter’s vision of the net: “And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth” (Acts 10:11).
➪ John on Patmos: “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter” (Rev 4:1).
➪ John on Patmos: “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (Rev 19:11).
There are some indirect references to heaven being opened – times when men were enabled to see what was taking place in that sacred domain.
➪ Micaiah the Prophet: “And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left” (1 Kgs 22:19).
➪ Isaiah the Prophet: “In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (Isa 6:1).
➪ Daniel the Prophet: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him” (Dan 7:13).
➪ Zechariah the Prophet: “And He showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him” (Zech 3:1).
This is not intended to be a complete list, but confirms that such occasions were not common. In each case, the things that were seen were revelations that in some way revealed God and His purpose. There is no way that the knowledge that was dispensed at that time could have been acquired by a scholastic discipline. In fact, the revelation contradicts man’s perception.
I am drawing attention to this fact to accent the rarity of what was happening. This was truly an epoch.
A CERTAIN VESSEL DESCENDING UNTO HIM
“ . . . and a certain vessel . . . as it had been a great sheet knit at the four corners . . .” Other versions read, “an object like a great sheet,” NKJV and “something like a large sheet.” NIV
The word translated “vessel” is skeu/o,j, and it does mean “vessel.” It is also employed in a number of ways in Scripture.
➪ Mark 11:16 – Jesus would not allow anyone to carry a vessel through the Temple.
➪ Luke 8:16 – No man covers a candle with a vessel.
➪ John 19:29 – A vessel filled with vinegar from which they drew some with a sponge to give to Jesus on the cross.
➪ Acts 10:11,16; 11:5 – The vessel let down to Peter
➪ Romans 9:21,22 and 2 Timothy 2:20 – People are referred to as vessels for either noble or ignoble purposes.
➪ 2 Corinthians 4:7 and 1 Thessalonians 4:4 – Our bodies are referred to as vessels.
➪ Hebrews 9:21 – Vessels used in the Tabernacle ministry.
➪ 1 Peter 3:7 – Wives are referred to as “weaker vessels.”
➪ Revelation 2:27 – The wicked that will be conquered by the righteous are referred to as vessels which will be broken to pieces.
➪ Revelation 18:12 – The merchandise in which spiritual Babylon traffics includes “vessels.”
In each of these cases the point is what was in the vessel, or the purpose for which the vessel was employed. It was not the vessel itself. So it is in this vision. Peter’s attention is not drawn to the container, but what is in the container. Thus Peter’s attention is drawn to something to consider, not merely something to see. He is being summoned into the arena of thought, not that of visual tantalization or some form of visible entertainment.
While it may appear a very incidental point, much of what is being parading today as coming from God is nothing more than a vessel with no profitable contents. In fact, the contents are often defiling, and no genuine spiritual point is delivered through them. As we should expect, this will not be the case with this vision. In fact, it is what is in the net that becomes the total object of consideration. Compare this to the contents of a modern song (which is a vessel), or the actual teaching in a sermon (which is also a vessel).
Emphasizing that this was a matter being controlled by the Lord, and supervised for His glory, the sheet was deliberately held together at the four corners. That is, there was no part of it that was not being managed from heaven. There was no randomness in the vision, for sober thought cannot be accomplished when there is not a certain symmetry in the presentation. That is, it is within the context of Divine order that illumination and learning are delivered. Those who insist on couching things purported to be of God, in mystery are like people trying to carry goods in a sheet that is not being held together by the corners. They only generate a lot of confusion, and what they bring is to be shunned by the saints (2 Tim 2: 16).
DESCENDING TO HIM
“ . . . descending unto him . . .” Other versions read, “a great sheet coming down.” NASB
Here is a marvelous example of the precision associated with the revelation and works of God. As large as the natural heavens may appear to men, together with the vastness of the surface of the earth, they are impressive only to humanity. God can open heaven and deal with a single individual, on a specific rooftop, of a particular house, owned by a given person, on a distinct day, and at a certain point in time. Now, that kind of revelation requires a Lord who is in total control, and whose purposes cannot be thwarted.
Keep in mind that this sheet is being lowered through Satan’s domain, who is “the prince of the power of the air” (Eph 2:2). Heaven’s rule of this world, and the manner in which Jesus is maintaining the government, is that precise! That is why “if God be for us, who can be against us” (Rom 8:31).
LET DOWN TO THE EARTH
“ . . . and let down to the earth. . .” Other versions read, “lowered . . . to the ground,” NASB “being let down to earth,” NIV “being lowered to the ground,” CSB and “It descended from heaven to the earth.” MRD
The sheet did not fall down to the earth, but was let down to it – an expression of Divine focus and control. This was something that was intentionally done, and was intended to accomplish a specific purpose. Nothing comes from heaven by happenstance, nor is revelation in any of its forms nothing more than a kind of spilling over of the truth. When it comes to the things of God, things “that pertain to life and godliness” (2 Pet 1:3), men understand what God gives them to know, and nothing more. This is precisely what Jesus meant when He explained why He taught the multitudes differently than He taught His disciples. “And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand” (Luke 8:10). Paul referred to the same principle when he explained why all of the Jews were not excluded from the salvation of God. “What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded” (Rom 11:7).
The point to be seen here is that any gracious activity of God toward man reveals His will. The Lord does not make Himself known to men merely to assist them in some temporal dilemma. Man is never at the heart of Divine intention. Rather, He makes Himself known to men in order to bring them into accord with Himself. There is something to be known at that time. It is not a mere experiment, but is more of a prelude to further involvement in His good, and acceptable, and perfect will. This text will confirm that this is the case. In it we will behold God working salvation in the midst of the earth (Psa 74:12).
A TEST OR A RE VELATION?
“ 12 Wherein were all manner of four footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.” Other versions read, “all kinds of four-footed animals, as well as reptiles of the earth and birds of the air,” NIV “all sorts of animals, snakes and birds [forbidden to the Jews for food],” LIVING
We know from what follows that these were, according to the Law given to Israel, unclean animals. They came from three different groups: four-footed animals, creeping things (or reptiles), and the winged fowl. At this point, it will be profitable to list the animals that were unclean. All of the prohibited meats faintly reflected spiritual conditions. While this is a matter of personal observation, I will mention some of them for your consideration.
➪ Flying insects than crawl on all fours (Lev 11:20). Exceptions to this rule included those with jointed legs that could leap off of the earth, which were locusts and grasshoppers (Lev 11:21-23). The class of insect that was clean could leap off of the earth. This is also a reflection of the distinction between spiritual and unspiritual people. Those with the Spirit can get above the earth – the worldly order. Those who are not spiritual do not have this capacity.
➪ Whatever crawled upon its belly (Lev 11:42a). This includes snakes, who were cursed to navigate on their belly in the dust of earth (Gen 3:14). It also includes worms and maggots. These, like unspiritual people, stay close to the earth and multiply while they move about on it. On the other hand, those who are spiritual choose to avoid close contact with the world, preferring the posture of strangers and pilgrims in it.
➪ Whatever crawled on all four on the earth, and those with multiple feet (Lev 11:42b). This includes moles, rats, hedgehogs, centipedes, caterpillars, spiders, etc. These creatures are especially close to the earth, and burrow in it. They also portray the nature of the carnal which crawls about in worldly muck, and burrows in darkness.
➪ Four footed beasts that did not chew the cud and have divided hoofs. These included the camel, the rabbit, the cony (rock badger), and the swine (Deut 14:7-9). Chewing the cud is similar to meditation – a process in which the things of God are brought up again and passed through the spiritual digestive system. The parted hoof was one that could not become clogged with the dirt and mire through which the animal traversed. Here again, the distinction between the godly and the ungodly is portrayed. The godly meditate and muse upon the things of God, also not allowing the world to stick, so to speak, upon them. Those who are carnal may make an effort to meditate, but do not separate from the world. Or, they may give an appearance of separation from the world, yet their minds are not processing the truth. The ungodly cannot do both of these simultaneously, and generally are not capable of either one of them in any measure.
➪ water creatures that did not have both fins and scales (Lev 11:9-10; Deut 14:10). Fins enabled the fish to move more rapidly in the waters, while scales prohibited vermin and other malignant growths from forming upon the fish. These also reflect the distinction between the carnal and the spiritual. The spiritual are able to move about in life more rapidly, thereby escaping many of its snares. They are also protected against the malignancies, of this world clinging to them. In these matters, the godly are not so.
➪ Unclean birds included eagles, buzzards, kites, falcons, ravens, owls, gulls, hawks, pelicans, cormorants, storks, herons, hoopoes, bats, and everything that crawled and flew (Deut 14:12-19). Many of these fowls tend to be scavengers, and are also creatures of the night. They too reflect the nature of both the oldman. The old man loves the darkness, and feeds on things that are spiritually dead. However, the new man is a creature of the light, and feeds on things that make for life.
Whatever conclusions are delivered from heaven on this subject will be the final word concerning it. I say this because a great number of people say that this passage has nothing whatsoever to do with our view of clean and unclean foods. Such people teach that the distinctions in foods made within the Law was owing to their nature, and that the dietary practices and health of the people were the fundamental thing. However, this kind of reasoning is flawed to the core. That would mean that what was revealed to Peter about the Gentiles was actually founded on a vision that did not portray reality.
In Scripture a valid conclusion or teaching is never based upon a condition that does not exist. Notwithstanding the objections of those whose god is their belly, this passage will confirm that a distinction in foods no longer exists. Those who teach men to honor the Levitical laws concerning foods are not using the Scriptures properly. While there may be practical opinions concerning proper diets and the likes, they must not be imposed upon men as though they related to life before God. I will be dogmatic on this point as it is developed later.
Now, Peter is confronted with a sheet filled with animals that were forbidden to the Jews. Is it a test, or is it the prelude to Divine tutelage – or is it both? What will Peter be told to do, and how will he respond to the directive?
HEAVENLY DIRECTION
“ 13 And there came a voice to him, Rise, Peter; kill, and eat.”
Peter was hungry, and now a voice from heaven gives him an opportunity to satisfy his hunger. The directions are clear, and while they are introductory to a more significant point, they must be taken seriously. Peter is to get up, kill some of the beasts in the lowered sheet, and eat, satisfying his hunger. The only complication is the nature of the foods within the sheet.
This word has come from heaven, from whence the clean and unclean distinctions of foods were given under the Law. On the surface, it will appear to be a contradictory word, which will dictate the way in which Peter responds to it.
Right here we are being exposed to a Divine manner through which the truth is brought home to the heart with strength. Peter is given something to think about – something to assess. As a wise scribe, he must reach into the bag of human thought and perception and reason upon what he is being shown. As we will find, the purpose of this vision is not to establish what kind of food Peter is to eat. It is rather intended to pave the way for carrying the Gospel to the Gentiles. However, before that is done, Peter must first understand a condition that exists concerning which he is not yet clear – clean and unclean foods.
The reason for the necessity of this understanding is that the ceremonial law was never intended to be an end of itself. It foreshadowed reality, but was not the reality itself. It rather introduced spiritual verity that, when revealed, superceded the Law, or were characterized by a greater glory. This is involved in Paul’s exposition of the great glory of the New Covenant (2 Cor 3:7-11).
SOMETHING TO BE SEEN
There is a principle of understanding that is integral to godly reasoning. First, consideration, or thoughtfulness, must begin with God’s revelation – what He has made known. That is the subject of consideration. It is the matter that is to be comprehended. It is not proper to make it our primary aim to understand what men have said. Such an understanding will not enlarge the border of godly wisdom and spiritual understanding. Not knowing this, some sincere men have squandered a lot of their time with their primary objective being to understand men, or what men have said.
On one occasion, when Jesus was teaching His disciples, He likened the Kingdom of God to several different things: 1) A man who sowed wheat in his field, only to have an enemy come in while men slept, and sow tares in the same field (Matt 13:37-43). 2) A man who found a treasure in a field, and sold all that he had to buy the field (Matt 13:44). 3) A merchant man who was in quest of “goodly pearls, who, upon finding one pearl of great price, sold all that he had and bought that pearl (Matt 13:45-46). 4) A net that was cast into the sea, gathering fish of every kind. Upon being drawn to shore, the bad fish were thrown away, and the good fish were gathered into vessels (Matt 13:47-50). At the conclusion of His words He asked the disciples, “Have ye understood these things?” The disciples said, “Yea, Lord” (Matt 13:51). It is then that He delivered this word: “Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old” (Matt 13:52).
The “treasure” of which Jesus spoke was the individual’s knowledge and recollection of certain things. These were resources for processing thoughts. New things would be things newly learned, or revealed. Old things would be things already known, or formerly revealed. An attempt to understand a matter often involves integrating what is known with what has been revealed, yet is not yet clearly discerned.
This is what is going to take place in our text. Something will be required of Peter that is, in a sense, new – to rise, kill an unclean animal, and eat it. Immediately he will reach into his intellectual treasury to find something pertaining to this matter. What he finds does not integrate with what he has heard, and he will express that to the Lord.
The outcome of it all will be good, but it did involve using the knowledge that was obtained, comparing it to what had been made known, and arriving at a new conclusion. That conclusion will be based upon the newest insight, and will replace an understanding that was but introductory.
I have observed that some people cannot reason properly because they have nothing of significance in their scribal treasury. Most of what they have is nothing more than the religious traditions of men – ands the traditions themselves are fundamentally flawed. For this reason, statements of Scripture are often confusing and difficult to understand. It was in this sense that Jesus charged the perpetrators of these traditions with shutting up the Kingdom of God so that none could enter (Matt 23:13), and taking away the key of knowledge (Lk 11:52).
It is difficult to estimate the spiritual damage that occurs when the religious mind feeds upon the traditions of men, and is not exposed regularly to the truth of God. The mind is thus being cluttered with all kinds of contaminating thoughts that are much like poison to the soul. Unlike Timothy, who “knew the Scriptures” from his childhood (2 Tim 3:15), these poor souls do not have good things in their treasury. That is why their reasoning is unacceptable.
THE DICTATES OF THE CONSCIENCE
“ 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.”
Here, we will be exposed to the power of the conscience. Heaven has contacted Peter, and he knows it. Yet, he will refuse to do what he is told. It is important that we peruse this text properly, and not impose upon it the thinking of the corrupt theology of our time. Much is revealed in this passage concerning the impact of “an honest and good heart” (Lk 8:15). Because of the wave of religious distractions, focused and sober thought is not common in our time. However, that circumstance is not a Kingdom normality, and ought not to be treated as though it was. For believers, contemporary standards are to be established according to Scripture, and in strict harmony with the pilgrimage-nature of spiritual life. Where this is not done, confusion and division are the inevitable results.
NOT SO, LORD
“But Peter said, Not so, Lord . . .” Other versions read, “By no means, Lord,” NASB “Surely not, Lord!” NIV “No, Lord,” RSV “in no wise, Lord,” DARBY “Far be it from me,” DOUAY “I can’t do that, Lord,” GWN “Certainly not, sir,” NAB “God forbid, Lord,” TNT “Never, Lord,” LIVING “I would never do that, Lord,” IE “Absolutely not, Lord,” ISV “Never by any means, sir,” WILLIAMS “No, by no means, Lord,” AMPLIFIED and “Most certainly not, Lord!” ALT
The words “Not so” are significant, and it is important that we understand them. They are translated from a single Greek word – Mhdamw/j (may-dam-oce). This word is used four times in the New Testament Scriptures – twice by Jesus, and in two accounts of the event we are considering (Acts 10:14; 11:8). The texts in which Jesus used this word are as follows. I have emphasized the word that is translated from the Greek word.
➪ “If thy whole body therefore be full of light, having NO part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light” (Luke 11:36).
➪ “And I say unto you my friends, Be not afraid of them that kill the body, and after that have NO more that they can do” (Luke 12:4).
It is apparent from the above texts that the word we are considering does not reflect a rebellious spirit. It is not a word of refusal, even though some of the versions of Scripture suggest this to be the case: “I can’t do that,” GWN “Certainly not,” NAB “I would never do that,” IE “Absolutely not,” ISV and “Most certainly not!” ALT I realize that many of the translators have the notion that we should bring the text closer to the people. However, I have a contention with that type of thinking. It seems to me that the aim of the preacher and teacher is to bring the people closer to the text.
Peter was not saying, I refuse to that! Or, I will not do that! He was rather reflecting his understanding of the holy Law of God, which He perceived as forbidding such an action. It is what God had said that, in his understanding, forbade him to do what he was told to do. In other words, he could not violate his conscience – a conscience that had been formed by the Law to which he had been subjected. Technically, we will find that he was not correct in his assessment of the case. However, it was because he refused to violate his conscience, that he personally came to see the error in his thinking.
Paul had the same experience when he set out to persecute the church of God., He did not do this out of a personal hatred for believers, but because he saw them as violating the Law of God., He was also incorrect in his assessment, but he also refused to dishonor his conscience, which had also been formed by the Law. Like Peter, Paul refused to ignore his conscience. He confessed to the Jewish council, “I have lived in all good conscience before God until this day” (Acts 23:1). That is precisely what Peter is saying. Furthermore, like Peter, Paul’s conscience was made more perfect, and he too changed his mind.
Whether we are speaking of the Old Covenant or the New Covenant, “the end [purpose, NKJV goal, NASB] of the commandment is . . . a good conscience.” (1 Tim 1:5). In Christ, that objective is enlarged to include charity out of a pure heart, and faith that is not feigned or pretentious. A “good conscience” does not speak of a person who simply feels they ought to do this or that. Such feelings can be driven by fleshly lusts, and reflect a mindset that regards self above all else – God included. A person, for example, may say their conscience does not condemn them because they smoke, or drink, or gamble. However, such a conscience has not been formed by the Word of God – not even an incorrect understanding of the Word of God.
In the Scriptures, a person who is said to have been living with a good conscience is one who has been living to please the Lord. They may have been incorrect in their assessments of God, but that incorrectness was not owing to the preference of self. It was rather the result of an imperfect understanding – or a “weak conscience” (1 Cor 8:12).
This is a vital distinction, for no person has been granted license by the Creator to live for themselves, without regard to God Almighty. Even if they have a deficient understanding, they are to honor their conscience, and not smite it to the ground with the bludgeon of self-will. In due time, God will bring further light to such souls, even as he is doing in our text – both to Cornelius and to Peter.
I HAVE NEVER . . .
“ . . . for I have never eaten any thing that is common or unclean.” Other versions read, “unholy and unclean,” NASB “impure or unclean,” NIV “profane or unclean,” NRSV “I have never taken food which is,” BBE “polluted or unclean,” GENEVA “defiled and ritually unclean,” NET “anything that our Jewish laws have declared impure and unclean,” NLT “at no time did I,” YLT “I have never in all my life eaten such creatures, for they are forbidden by our Jewish laws,” LIVING “I have never yet eaten anything . . .” WEYMOUTH “anything common, or not ceremonially cleansed,” WILLIAMS “anything that is common and unhallowed or [ceremonially] unclean,” AMPLIFIED “For not once in my life have I ever eaten anything . . .” PHILLIPS “anything] common [fig., ritually impure] or unclean [or, which defiles],” ALT and “anything that is unclean and not fit to eat.” CEV
This is a remarkable statement, and separates Peter from the masses of religious people in our time – even before He became a disciple of Jesus. I have already referred to the laws specifying clean and unclean meats. They were extensive, and required analysis and deliberate action. They did not allow for a change of the rules in a time of hardship, or an adjustment of the standards under unusual circumstances.
It is generally thought that Peter was one of the older disciples. If this was so, it accents all the more the manner of life that he lived. He states to the Lord that he had “never eaten anything that is common or unclean” – never! The word “never” is an especially strong one. It is translated from the Greek word ouvde,pote, and has the following lexical meaning. “Denying absolutely and objectively, not ever,” THAYER and “not at any time,” FRIBERG “not ever, at no time.” LOUW-NIDA The clear meaning is that in all of his life there was not a single time when Peter ate something forbidden by the Law – not so much as one time!
This kind of discipline is not common in the Western world – particular when it comes to food. Yet, this is how a noble Jew lived, of which Peter was surely one. Whatever people may think about any crudeness in Peter, or hastiness to do something that was not right, or to assert his own will, it is good to give due consideration to this text. At a mature age, he could say to the Lord Himself with all honesty that he had never allowed any food forbidden by the law to come into his mouth.
ABOUT “JEWISH LAWS”
Some of the Bible versions take the liberty of referring to “Jewish laws” (NLT–New Living Translation, YLT–Young’s Literal Translation, Living Bible), “ritually unclean” (NET–The Net Bible), “not ceremonially cleansed” (Williams),“ceremonially unclean” (Amplified), and “ritually impure” (CEV–Contemporary English Version).
In my judgment, these version have misrepresented the case, as though Peter was giving honor to a national law, or the Jewish way of doing things. This was emphatically not the case. He did this because of His devotion to God Himself. That is why he honored the Law, not simply because he was a Jew.
It is possible for a person to do the right thing for the wrong reason – like being baptized because the church requires it, or abstaining from fornication out of a fear of contacting a deadly disease, or keeping yourself pure in the prospect of marriage. However noble such causes may appear, they are not noble enough. At some point the individual must be moved by the fear of God and faith in Christ. The commandments of God are to honored because of Him, not because of some temporal advantage they are perceived as bringing to us. And, surely they are not to be kept to please a religious sect.
THE SECOND TIME
“ 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.”
Heaven will reply to the response of Peter, confirming that his answer was not a rebellious one, and that he was being prepared for involvement in the good, and acceptable, and perfect will of God. This, of course, is an aspect of Divine fellowship. It is a two-way engagement. Here it in words. Such fellowship can also take place in musings and deep thought.
THE VOICE
“And the voice spake unto him again . . .” There have been dreams and visions in which nothing is recorded to have been said. These include Joseph’s dreams (Gen 37:5-10), the dreams of the baker and butler who were in prison with Joseph (Gen 40:5-13),Pharaoh’s dreams (Gen 41:1-7), Nebuchadnezzar’s dream (Dan 2:29-45), and Daniel’s vision (Dan 8:1-12). These, however, were the exception to the rule. Visions were nearly always attended by intelligent words. Those involved in such communications include Abraham (Gen 15:1), Jacob (Gen 46:2), prophets (Num 12:6), Balaam (Num 24:4), Samuel (1 Sam 3:4-14), Nathan (2 Sam 7:17), Daniel (Dan 2:19), Obadiah (Obad 1:1), Zecharias (Lk 1:11-22), the women who came to the tomb (Lk 24:23), Ananas (Acts 9:10), Cornelius (Acts 10:3), and Paul (Acts 16:9).
In all of these things, the significance and value of the dreams or visions was found in what was said in or about them. An appeal was made to their minds.
This is what will take place in our text. There will be an appeal to Peter’s mind. He will be required to review something he thinks is true, reassessing it in view of something God has done – something he had apparently not yet comprehended.
I fear that this is a facet of spiritual life that has been greatly minimized in our time. One of the great weaknesses of the modern church is its thoughts and perceptions. Comprehension is the revealed objective of God for His people (Eph 1:18-20; 3:18-19; Col 1:9). They are categorically told, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph 5:17). I acknowledge that the fulfillment of this objective would put a great host of religious professionals out of business. However, they need to be put out of business, because they have brought no spiritual advantage to the people of God.
Now we will see how God goes about promoting an increase in understanding in Peter, and how Peter himself responds to Divine overtures.
THE SECOND TIME
“. . . the second time”
These words accent that what was said this time differed from what was said the first time. A second oracle was delivered. The first one had to do with what Peter was to do. The second had to do with what God had already done. In the Scripture, “the second time” does not speak of mere repetition, but rather speaks of an advanced word or work. A few illustrations from Scripture will serve to substantiate this point.
➪ When Abraham was commanded to offer Isaac as a burnt offering to God, he headed for the designated place, and there commenced to complete the sacrifice as he was instructed. However, “the angel of the Lord called unto him out of heaven,” instructing him not to do anything to Isaac. Now the angel knew that Abraham truly feared God. After Abraham had offered a ram in the place of Isaac, Abraham called the name of that place Jehovahjireh, which means “the Lord will see to it” (Gen 22:10-14). At that time “the angel of the Lord called unto Abraham out of heaven the second time.” This time the angel promised the Lord would bless Abraham with blessing, multiply his seed, and blessing all nations of the earth because he obeyed the Lord (Gen 22:15-18).
➪ It was when Joseph’s brothers had returned to Egypt “the second time” that he revealed himself to them (Acts 7:13; Gen 45:1-13).
➪ It was when the Lord appeared to Solomon “the second time” that He confirmed He had heard Solomon’s prayer of consecration for the Temple, also promising that He would never allow David’s throne to pass away, reserving it for the Christ (1 Kgs 9:2-5).
➪ When the angel of the Lord appeared to fleeing Elijah “again the second time,” he provided a meal of rich fare for him that enabled him to go in the strength of it for forty days (1 Kgs 19:7-8).
➪ Through Isaiah God promised He would “set His hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea” (Isa 11:11).
➪ Three times Jeremiah said the word of the Lord came to him “the second time” (Jer 1:13; 13:3;33:1).
➪ The hope of the church is the appearing of Christ “the second time” (Heb 9:28).
In all of these instances, there was an extension of the involvement of men. They confirmed that the Lord finishes what He begins. It also goes without saying that this circumstance requires the increased awareness of the listener, and an alertness to perceive what is being said.
GOD HATH CLEANSED
“What God hath cleansed, that call not thou common.” Other versions read, “What God hath cleansed no longer consider unholy,” NASB “Do not call anything impure that God has made clean,” NIV “What God has made clean, you must not call profane,” NRSV “Stop treating as unclean what God has made clean,” CJB “The things that God hath purified, pollute thou not,” GENEVA “Don't say that the things which God has made clean are impure,” GWN and “What God has made clean, you have no right to call profane.” NJB
At once we see that God will not allow for ideas to be entertained that are at variance with what He has said. Men may speak of having a right to their opinion, and the promotion of rights of free speech – but God does not. I understand there are certain political advantages to these things. Notwithstanding, such are never the focus of Divine communication.
Peter is looking at a sheet that contains all manner of living creatures. According to the Law, he sees them as falling into the category of “unclean.” That means that throughout his life he had made a point to know precisely what God had identified as unclean, and then to avoid contaminating himself by eating those creatures. Right there we find a startling difference between serious Jewish people and the Gentile church. They made it their business to understand the covenant that was given to them. In our time, we find multitudes of professing Christians that do not have the faintest idea of the nature of the New Covenant, and of the matters that are made known under the administration of Jesus.
“What God hath Cleansed”
Now a voice from heaven informs Peter that what he has seen as unclean has actually been cleansed by God, and is no longer unclean. In other words, the stipulations of the ceremonial law were no longer valid. They had been superceded by a greater glory.
And, when did God “cleanse” these meats, making them fit for consumption? He did it through a word that was delivered by His only begotten Son. About midway through His ministry, Jesus confronted the Jewish leaders with the vanity of their religion. His words were occasioned by a question the Pharisees and scribes asked Him about His disciples. “Why walk not Thy disciples according to the tradition of the elders, but eat bread with unwashen hands?” (Mark 7:5). The Lord then launched into a scathing rebuke of these men for their hypocrisy, telling them they had made the Word of God “of none effect” through their tradition.
Jesus then turned called all of the people to Himself, and delivered an arresting word. Here is the record. “And when He had called all the people unto him, He said unto them, Hearken unto Me every one of you, and understand: There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear” (Mark 7:14- 16). His disciples did not understand what He had said, Therefore, “when He was entered into the house from the people, His disciples asked Hm concerning the parable” Mark 7:17). Jesus immediately responded saying, “Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?” (Mark 7:18-19).
The last expression in verse nineteen is an explanation of what Jesus had accomplished in these words: “purging all meats.” This is, in fact, a parenthetical statement – a saying that elaborated on His previous words. Other versions read, “This he said, making all meats clean,” ASV “thus purifying all foods,” NKJV “(Thus He declared all foods clean),” NASB (“In saying this, Jesus declared all foods clean),” NIV “As a result, He made all foods clean,” CSB “By saying this, Jesus declared all foods acceptable,” GWN “by saying this, he declared that every kind of food is acceptable in God's eyes,” NLT and “Thus He was making and declaring all foods [ceremonially] clean [that is, abolishing the ceremonial distinctions of the Levitical Law].” AMPLIFIED This is the cleansing to which the heavenly voice referred.
The cleansing was very real, rendering the clean and unclean distinction in foods no longer valid. The Old Covenant “stood only in meats and drinks, and diverse washings, and carnal ordinances,” (Heb 9:10), but that is not the manner of the New Covenant. As Paul confirmed, those who command “to abstain from meats” are out of order, speaking lies out of their hypocrisy. Paul goes on to substantiate that all meats have, in fact been cleansed, are good for food, and are to be received with thanksgiving: “ . . . meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer” (1 Tim 4:3-5).
Now, in our text, Peter is informed, and all other men as well, “What God has cleansed and pronounced clean, do not you defile and profane by regarding and calling common and unhallowed or unclean!” AMPLIFIED Add to that the words of Paul: “But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse” (1 Cor 8:8). Those, therefore, who would bind the Levitical laws concerning foods upon us ought to be dismissed from the church, for God has made no place for their words. They are more closely related to the Pharisees than Jesus, and their words are to be summarily rejected. They contradict the voice that spoke to Peter, the teaching of the Lord Jesus, and the exposition of Paul. No man is to attempt to speak in contradiction of God, for He will be justified in all of His sayings!
The importance of this saying will be confirmed by its contribution to the opening of Peter’s understanding concerning the acceptance of the Gentiles. This entire incident also shows the strength required to overturn wrong views – wrong, not because they are the outgrowth of rebellion, but because something God has done is not known.
WHAT IS INVOLVED IN THE CLEANSING
It is necessary that we have an understanding of what was involved in the cleansing of all foods. This has to do with what is referred to as the ceremonial law. It is related to the Ten Commandments, which were the “words of the covenant” that God made with Israel. This is what Apostolic writings refer to as the “ordinances” that accompanied the Law: “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace” (Eph 2:15). The book of Hebrews refers to these ceremonies as “carnal ordinances,” imposed upon the people until the time of the New Covenant, which was the time of reformation, or the “new order.” NIV “Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation,” or “of the complete new order when Christ, the Messiah, shall establish the reality of what these things foreshadow—a better covenant” AMPLIFIED (Heb 9:9-10).
These ordinances, ceremonies, feasts, and various washings, were the ordained means of Israel living within the parameters of the Old Covenant. The people were not made better in the fulfillment of them, nor did they obtain the remission of sins through them. That is why it is written that they were not made “perfect, as pertaining to the conscience.” Even after the highest ceremony of all – the day of atonement – the priest and the people went away with a reminder of their sins, not a sense of forgiveness (Heb 10:1-4). Nevertheless, the various washings and ceremonies were the appointed means of them living unto the Lord, or having the Lord at the center of their lives.
This approach was put in place because Israel did not have new hearts, and were therefore primarily directed by outward means. The distinction in foods, holy days, new moons, and Sabbath days were, in fact, “a shadow of things to come.” They were not the real thing, for“the substance is of Christ” (Col 2:17). They pointed to something else, and were not an end of themselves. That is, the real issue before God was not what the people did, but what they themselves were. They were a people whose thoughts were not in synch with those of God, and that was an unacceptable condition (Isa 55:8-9). The only way their works could in any way please God were for them to, through ordained procedures and ceremonies, reflect the spiritual substance that would be realized with the induction of the New Covenant. That was the intent of the ceremonial law – to provide a rational depiction of things to come. They had nothing whatsoever to do with sound agriculture, or the health of the body, or a Divinely approved pattern of behavior.
Therefore, when Christ brought the real bread (John 6:35,48), the living water (John 4:10-11; John 7:38), spiritual washing (1 Cor 6:11; Eph 5:26; Tit 3:5; Heb 10:22), and eternal rest (Heb 4:1-5, 8-11), the other things, contained in the ceremonial Law, ceased to have any validity, for they were only introductory. When what they introduced was given to the people, there was no further need for the introduction – just as when Jesus came, the introductory ministry of John the Baptist was no longer required. The shadow and the substance cannot continue simultaneously. This is because the substance has a greater glory that causes the glory of the shadow to diminish – like the light of the moon and the stars in the glory of the light of the sun.
This was the circumstance Paul delineated in the third chapter of Second Corinthians. “For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. For even what was made glorious had no glory in this respect, because of the glory that excels. For if what is passing away was glorious, what remains is much more glorious” (2 Cor 3:9-11).
The New Covenant is like the sun, which sheds it greater light, dispelling the darkness, and outshining all lesser lights, so that they are no longer prominent. The Old Covenant itself, which rested upon the doing of man, is like the moon, which had a glory of its own, yet was inferior to the glory of the New Covenant. The ceremonial law was like the stars, numerous in number, yet which are even lesser lights than the moon. In nature, the inferior light of the moon and the stars are no longer visible when the sun has risen to its apex. So it is in the spiritual economy. When the New Covenant was inaugurated, it emitted a glory that caused the glory of the Old Covenant and its attending ordinances to fade away.
It is important to see that the New Covenant did not simply replace old laws with new ones. It is a superior covenant, and is the fulfillment of the promises of old, being what God had intended to do from before the foundation of the world. Questions regarding unclean foods and the Sabbath day cannot be answered on the basis of law. It is Divine glory that is the issue, not what men do. Under an economy of grace a system of works and routines makes no sense, because “better things” are now in place (Heb 11:40; 12:24). This is the very thing that is being confirmed to Peter.
Jesus is very pointed in identifying when “the time of reformation” commenced. The time was associated with His own coming into the world. That introduced a new period with a new thrust, and was a sort of interim between the old and new covenants. There had never been a time like it before, nor has there been one like it since. Here is how Jesus stated the case. “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16).
The distinction of foods belonged to the era of “the law and the prophets.” Therefore, during His ministry Jesus “declared all foods clean” NASB (Mk 7:19). In this He was preparing the way for the better covenant and its “better things.”
At the time of our text, this had not yet dawned upon the understanding of Peter. That is why he refused to kill and eat any of the creatures let down to him in the net. However, this occasion will prove to be the a prelude to the time when he will see matters more clearly – something essential to what he will be asked to do.
THREE TIMES, THEN WITHDRAWAL
“ 16 This was done thrice: and the vessel was received up again into heaven.”
There is a kind of heavenly tenacity revealed here that is most refreshing. It reveals the aggressiveness of the Lord to accomplish His work, and the extent to which He goes to bring a proper understanding to His servants. In view of this no child of God can be content to remain in ignorance concerning things on which the Lord has spoken. Just as the disciples inquired for the meaning of things Jesus said they did not understand (Matt 13:10,36; 15:15; Mk 7:17; John 16:18), so are we to be aggressive to do the same.
“This was done thrice . . . ” Other versions read, “And this happened three times,” NASB “this was repeated three times,” NJB “the same vision was repeated three times,” NLT and “This occurred three times.” AMPLIFIED
There have not been many messages delivered by God three times. God delivered the Law one time. The penitent on the day of Pentecost were told what to do one time. Jesus died one time, rose again one time, ascended one time, and will return to earth one more time to gather His own. Paul was called into Macedonia one time.
Some understand the reference to three times to be applicable to the speaking of the words, “And the voice spake unto him again the second time, What God hath cleansed, that call not thou common” (Acts 10:15). However, I do not believe this is the meaning of the text. The language itself seems to me to forbid this interpretation. First, the word “This” is literally translated “This thing” THAYER – singular, as opposed to the plural “these words.” Second, this is something that was “done,” which term is translated from a word meaning “to come into being, or begin to be.” THAYER Translators use the following expressions to translate the word: “happened,” NASB “took place,” DARBY “was repeated,” NJB and “occurred.” AMPLIFIED Words are spoken. They are not said to happen, take place, or occur. Further, the expression “was repeated” refers to something that was single, not plural. I gather, then, that the entire vision with its accompanying words and Peter’s response took place three time.
Here, therefore, is a vision that occurred three times. Three times a net filled with all manner of unclean creatures was deliberately let down to Peter. Three times he was told to rise, kill, and eat. Three times he said he could not do this because he had never eaten anything unclean throughout his entire life. Three times he was told not to call anything that God created unclean.
It ought to be clear that a very major misconception is about to be cast down. It will be done indirectly, not directly. In a very rare case of Divine repetition, Peter will be forced to consider something that has already taken place, yet of which he has no cognitive awareness. Here is the man with the keys of the kingdom, who directed the early believers on why Judas was to be replaced, and how they ought to go about it. This is the man who opened the door of salvation to the Jews, and had exerted Divine power in the presence of many witnesses at the Gate called Beautiful. He had confounded religious authorities, boldly speaking to them and even causing them to marvel. He had discerned those who had repented and told them what to do. He had recognized someone who had lied to the Holy Spirit, and had responded appropriately. He had laid his hands on Samaritan believers, and they received the Holy Spirit. He had discerned the inward thoughts of Simon the Sorcerer. He has also spread the word powerfully in the region of Samaria and Saron, and multitudes in Joppa had believed because of what he has said and done. Yet, he is not yet aware of something that God has done – cleansed all meats.
That dark spot in his understanding is also reflected in his view of the Gentiles. For fifteen hundred years, God had dealt exclusively with the Jews. All of the prophets came from them. Jesus was born out of their nation, and Jesus ministered primarily to “the lost sheep of the house of Israel,” to whom He was sent (Matt 15:24).
THE VESSEL WAS RECEIVED UP AGAIN INTO HEAVEN
“ . . .and the vessel was received up again into heaven.” Other versions read, “taken up into heaven again,” NKJV “and immediately the object was taken up into the sky,” NASB “and immediately the sheet was taken back to heaven.” NIV
This terminated the vision, and concluded the words that were spoken to Peter concerning the matter. Now, the apostle is left to ponder what he has both seen and heard. What has taken place is that heaven has prepared him for the men sent to him by Cornelius, and for the events that will follow. To this point, the matter is not clear to Peter, but as he thinks upon it, clarity will come. That is the calculated effect that meditation is intended to have.
CONCLUSION
This account confirms the manner in which Gods works with men. Prior to involvement, there are generally preparations for that involvement. Sometimes they are immediately before the intended participation, while at other times there is a more lengthy preparation. Israel was prepared for deliverance by a lengthy period of bondage. Saul of Tarsus was prepared some time prior to his calling by the stoning of Stephen, to which he consented. The disciples were prepared for the coming of the Spirit by a period of prayer, waiting, and attending to some necessary things. The people on the day of Pentecost were prepared by the feast of the Passover, which they were observing. The Ethiopian eunuch was prepared by his reading of the prophet Isaiah. Solomon well said, “The preparations of the heart in man, and the answer of the tongue, is from the LORD” (Prov 16:1).
In all of these instances, and more, there was a certain mental disposition. Thoughts became more ordered and focused, and the things of God in some way became more prominent in the thoughts of the people. This circumstance is one of the primary reasons for edification, or the building up of the saints through rational and contemplative means. In edification, exhortation, and comfort (1 Cor 11:3), more takes place in the heart of a believer than learning. A certain spiritual culture is developed in which advancement in the faith can take place, and Divine employment is more likely.
When professing Christians are not edified, and their thinking is not elevated and focused on eternal matters, they become less likely to fight the good fight of faith and lay hold on eternal life (1 Tim 6:12). Living by faith and walking in the Spirit involves thought, contemplation, meditation, and pondering. An unthinking Christian is a living contradiction, for there is nothing about Jesus, the Gospel, the New Covenant, or any facet of spiritual life, that is disassociated from thought. That is why an entertainment-based approach to reaching people for Christ is nothing more than an exercise of vanity. It simply is not possible to engage people in holy thought by appealing to their emotions or fleshly preferences. Such approaches do not prepare the heart, or ready the individual for Divine confrontation, revelation, or sanctioned areas of involvement.
In our text, Peter has been prepared by a vision from heaven, and words that forced him to think anew about something that he had already settled in his mind. From this point on, as he considers the vision, the way Peter is to take will become more clear. This is an example of someone having fellowship with Jesus, and of its powerful impact.