The Book of Acts
Lesson Number 47
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 DIRECTED TO GO TO CORNELIUS
“Acts 10:17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.” (Acts 10:17-23)
INTRODUCTION
After receiving an arresting vision while in a trance, Peter was perplexed about its meaning – which was not given to him. He had been commanded to do something that contradicted a manner in which he had lived all of his life – a mode that involved living with a good conscience toward God. Not willing to dismiss the vision as though it was nothing more than an imagination, he thought upon it, carefully considering and weighing it. Precisely at the time the vision concluded, the men from Cornelius arrived and were standing at the gate. They inquired if Simon, who was surnamed Peter, was there. Now, as Peter was thinking upon the vision, the Holy Spirit spoke to him, informing him that three men were seeking him. He told Peter to go down to them without any misgivings or confusion, for He Himself had sent the men to Peter. The apostle immediately went down to the men, identified himself, and asked them the cause for which they sought him, which cause had not been told him by the Spirit. The men reported the cause, Peter lodged them, and they left in the morning for Caesarea.
The manner in which everything is being carried out is worthy of notation. This is God working all things together for good – something that those with faith know. As it is written, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28). Both Cornelius and Peter trusted God, as their lives testify – although the measures of their trust differed because of the measure of their understanding. Both men have also been called according to His purpose, as the recorded events confirm. Both men have been living within the awareness of what they do know, and both of them are responsive to Divine direction. Apparently neither of them are stunned that they have heard from heaven, and both of them respond immediately to what they have heard.
We must not allow the rarity of such people in our time to move us to imagine that men cannot be like this today. In fact, this is the Kingdom norm: living with a consciousness of what is known of God, and responding to Divine direction. This is confirmed over and over in Scripture. Special details are provided for such men. Prior to the Law, there was Enoch, Noah, Abraham, Isaac, Jacob, and Joseph. Following the giving of the Law there was Moses, David, and the holy Prophets. Commencing with the appearing of Jesus, there was John the Baptist, the twelve apostles, Stephen, Philip, Paul, Barnabas, Silas, Timothy, and others.
THE GENTILE WORLD DESCRIBED
The epochal nature of the door of faith being opened to the Gentiles is confirmed by the revealed description of their moral and spiritual condition. This was partly owing to the limited revelation given to them. However, it was primarily the result of the nature, or moral and spiritual makeup, of the people. They were wholly undeserving of any Divine preference and goodness. God clearly establishes this in the first chapter of Romans (1:19-32).
However, of themselves, Israel was no better than the heathen. God did not choose them because of any excellence or superiority in them. Rather, it was because of His promise to Abraham, Isaac, and Jacob. Therefore Moses said to Israel, “The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because He would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt” (Deut 7:7-8).
Thus, over and above the unacceptable traits of the Gentiles, God had NOT chosen them as He had Israel. He had NOT shown favor to them as He did Israel. He had NOT provided them with revelations of Himself as He had Israel. Now, consider the Gentiles as they are presented in Scripture. This is the view of them according to their nature – their Agamic nature.
➪ Israel was forbidden to learn their ways. They were warned, “Learn not the way of the heathen . . . For the customs of the people are vain . . .” (Jer 10:2-3)
➪ Jesus refers to Gentiles. Jesus said of the Gentiles, “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt 6:7).
➪ They walked in their own ways. “ . . . the Living God . . . Who in times past suffered all nations to walk in their own ways” (Acts 14:16).
➪ They sacrificed to demons. “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils” (1 Cor 10:20).
➪ They were carried away to lifeless idols. “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led” (1 Cor 12:2).
➪ They were termed sinners. “We who are Jews by nature, and not sinners of the Gentiles” (Gal 2:15).
➪ They were without Christ, alienated, strangers, having no hope, and without God. “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph 2:11-12).
➪ They lived in the vanity of their mind. “This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind” (Eph 4:17).
➪ They did not know God. “That every one of you should know how to possess his vessel in sanctification and honor; not in the lust of concupiscence, even as the Gentiles which know not God” (1 Thess 4:4-5).
➪ They were not a people, and did not obtain mercy. “Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (1 Pet 2:10).
➪ They were noted for the immorality. “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, ravelings, banquetings, and abominable idolatries” (1 Pet 4:3).
THE ACCEPTANCE OF THE GENTILES IS MARVELOUS THING
The inclusion of the Gentiles in God’s great salvation is a marvelous display of His mercy and grace. I fear that with the exaltation of human reason, and the vaunting of man’s wisdom, the true condition of the Gentile world has been greatly obscured. All of the bodies of corrupt knowledge and defiled wisdom have issued forth from the Gentile world. God Himself says of that aspect of the Gentiles, “Professing themselves to be wise, they became fools” (Rom 1:22).
The term “Gentiles” linguistically means “nations.” However, and this must be known, it means more than that in the Word of God. The word “nations” is intended to describe every group of people in the world, with the single exception of the Jews, or the fleshly offspring of Abraham. Although small, even minuscule, in number, it is said of the Israelites, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.” (Rom 9:4-5). Proportionate to the total population of the world, the Israelites are no where near a single digit on the left side of the decimal point. Yet, they were given the privilege of being “a peculiar treasure” to Him “above all people” (Ex 19:2). God said of them, “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deut 7:6). Moses, the faithful servant of God said to them, “Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day” (Deut 10:15).
THE CHARACTERISTIC OF DIVINE PREFERENCE
This circumstance continued for fifteen hundred years. On rare occasions, some Divine consideration would be shown to the Gentiles, as with Nineveh , whom God spared when they repented (Jonah 3:10). However, the favor He showed toward Nineveh was nothing to compare with that which Israel received. God did not remain with Nineveh, vouchsafe a Law to it, or set up prophets within her walls. The privilege of serving God was not given to them, and they were not invited into His courts. Israel remained in His favor, even though they were frequently chastened for their rebellion and obstinance. When Israel was preparing to enter into the promised land, God said to them, “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth” (Deut 7:6). Again, He told them He had chosen them “above all people” (Deut 10:15). Again, Moses told them, “the LORD hath avouched thee this day to be His peculiar people” (Deut 26:18). And again he said, “For the LORD'S portion is his people; Jacob is the lot of his inheritance” (Deut 32:9). Over six hundred and fifty years later He said to Israel through Amos, “You only have I known of all the families of the earth: therefore I will punish you for all your iniquities” (Amos 3:2).
God’s preference for Israel was confirmed in His dealings with them. They are the ones who were associated with God through adoption. When God made Himself known, it was to them. When He made a covenant, it was with them. They are the ones who received His Law. They alone were given the privilege of serving and worshiping God. All of the promises were given to them. All of this is stated with remarkable precision in Romans 9:4-5: “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (Rom 9:4-5).
God has always been known for His preference of people. He has never revealed Himself as having a preference for all people, or for favoring all people the same, or indiscriminately. Prior to His selection of Israel, His favor was focused on certain individuals. These included Abel, Enoch, Noah, Abraham, Melchizedek, Isaac, Jacob, and Joseph. These few people lived during a period of time spanning two thousand, five hundred years! What is more, following the exaltation of Christ, this Divine manner was accented all the more. Now God receives only those who are in Christ Jesus. They are the only ones He accepts, and are the people He favors above all others. In confirmation of this, they are referred to as “the elect” (Col 3:12), “His elect” (Matt 24:31), “the children of God” (Rom 8:16), “the sons of God” (Rom 8:14), “a chosen generation, a royal priesthood, an holy nation, a peculiar people” (1 Pet 2:9), and those He has purified “unto Himself a peculiar people” (Tit 2:14).
Even within the body of Christ, all people are not considered to be the same. Although salvation is “common” (Jude 1:3), and faith is “common” (Tit 1:4), yet there are some people who are “first” within the church – “first” by Divine appointment and preference (1 Cor 12:28). Even among the “apostles,” there were some who were favored above others – like Peter, who was given the keys of the kingdom of heaven (Matt 16:19), and Paul, to whom special mysteries were revealed (1 Cor 12:1-7). This perspective is in perfect harmony with what God has revealed of Himself throughout the ages.
In a way, it is astounding that in our time the God of heaven is being presented as though these things were not true. Professed Christian leaders and teachers have led men to believe that God being no respecter of persons means that he views every man alike. However, this is not so. The meaning of God being no respecter of persons is that He views every man as they really are, and will not be swayed in His view by some distortion of the truth, or by mere human accomplishments.
The extraordinary amount of revelation on this subject makes an ignorance of it totally unacceptable. If men do not know this, it is only because they have neglected the Word of God, which speaks so abundantly amd clearly of it – a word by which spiritual life is both begotten and sustained (Luke 4:4). That Word cannot be neglected with impunity!
WHILE PETER DOUBTED IN HIMSELF
“ Acts 10:17a Now while Peter doubted in himself what this vision which he had seen should mean . . .”
The vision being completed, and heaven being closed, Peter now returns to an ordinary environment. However, he will not be able to forget what he has supernaturally seen and heard.
HE DOUBTED IN HIMSELF
“Now while Peter doubted in himself . . .” Other versions read, “wondered within himself,” NKJV “was greatly perplexed in his mind,” NASB “was wondering,” NIV “was greatly puzzled,” NRSV “was inwardly perplexed,” RSV “at a loss,” NJB “mused in himself,” TNT “was still puzzling,” PHILLIPS“was thoroughly perplexed,” ALT and “in self was bewildered.” INTERLINEAR
The word “doubted” is translated from the Greek word dihpo,rei, which has the following lexical meaning: “to be entirely at a loss, to be in perplexity,” THAYER “of mental perplexity be utterly at a loss, be thoroughly perplexed, be bewildered,” FRIBERG “to be confused, wonder,” UBS “to be very confused,” LOUW-NIDA “to be a matter of doubt of question,” LIDDELL-SCOTT and “to be greatly perplexed, be at a loss.” GINGRICH
It is true that “doubt” sometimes involves unbelief, being the opposite of trust. When this kind of doubt is mentioned in Scripture, the English word is derived from a different Greek word. The Greek language being more precise, had more than one word for what we refer to as “doubt.” For example, when Peter’s attention was diverted when he was walking on the water to go to Jesus, he began to sink, and cried out for the Lord to save him.
➪ Doubt, Meaning #1. When Jesus rescued Peter, He said, “O thou of little faith, wherefore midst thou doubt?” (Matt 14:31). Here, a different Greek word is used: evdi,stasaj. This word means “waver,” THAYER “be of two minds about something,” FRIBERG “to think that something may not be true or certain,” LOUW-NIDA and “hesitate,” LIDDELL-SCOTT This kind of doubt involves wavering, vacillating, fluctuating, and being unstable. It includes the idea of wavering between two conflicting considerations, then defaulting to the thing that is not the primary consideration – like Peter seeing the boisterous wind, then assessing his situation as impossible.
➪ Doubt, Meaning #2. Jesus once said to His disciples, “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done” (Matt 21:21). Here the word “doubt” is translated from the Greek word diakriqh/te. This word means, “to be at variance with oneself, hesitate,” THAYER and “being undecided in oneself, doubt, hesitate, waver.” FRIBERG Here, the idea is that of experiencing conflicting thoughts, as compared to beholding a troubling circumstance. In that case, doubting is deferring to the inferior and false notion of the circumstance itself.
In both of the above cases, doubting had to do with pondering two different things (thought or circumstance), and choosing what was not in conformity with the will of God. This kind of doubt is related to unbelief, and is not acceptable before God. It reveals a yielding to the powers of darkness, and a rejection of the light. This is not the kind of doubt that Peter had.
In view of the fact that no explanation was given to Peter concerning the vision he had just seen. He was left in a state of confusion. This matter had extended beyond the circumference of his understanding, and therefore he could not arrive at its meaning. He would have to become involved in what God was doing in order for the vision to be made more clear. It is as he walked in the light, participating in the will of God, that more clarity would be given to him. He was not required to make a choice between believing or not believing, or choosing a lie to the truth. Rather, this was a matter that he did not understand. Once the understanding of the situation was realized, then Peter would be required to make a choice. That is the manner of the Kingdom.
In view of this circumstance, some might conjecture that because they do not understand, they have no obligation to ponder the matter, or engage in a quest to obtain understanding. However, this is flawed thinking. God has enjoined obtainable understanding upon us: “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph 5:17). And again, “See then that ye walk circumspectly, not as fools, but as wise” (Eph 5:15). By obtainable understanding, I mean comprehending what God revealed or made known. The very fact that God exposes us to some facet of truth or expression of His mind, places a solemn obligation upon us to arrive at some understanding of what was made known. The fact that it may extend beyond the circumference of our understanding, or even beyond all natural ability, has no bearing whatsoever on the matter. What God makes known is intended to be understood – that is why He makes it known. If men do not pursue that understanding, God will not ignore it. He will, then, pour out a spirit of deep sleep upon the people, as He did with Israel, causing the truth to be closed to them, and then condemning them for that condition (Isa 29:10).
WHAT DID THE VISION MEAN?
“ . . . what this vision which he had seen should mean . . .” Other versions say that Peter was wondering within himself “what this vision which he had seen meant,” NKJV “as to what the vision which he had seen might be,” NASB “about the meaning of the vision,” NIV “as to the purpose of this vision,” BBE “what the vision he had seen could denote,” MRD “what the vision he had seen could signify,” NET and “What could this vision mean?” LIVING
Peter cannot dismiss the vision from his mind. He knows that more is involved than clean and unclean meats, but has no idea what the vision has meant, or even implied. He does not turn from the consideration of the vision, but inquires within what it could possibly mean.
Here, we are being exposed to the thinking of a godly man. Such a person has an inquiring mind that becomes occupied with the things of the Spirit of God. As it is written, “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace” (Rom 8:5-6).
We are to understand that the enlargement of our understanding often involves facing something that we cannot figure out or understand. The fact that what has been made known cannot be understood only means that we are being tested to confirm the validity of our profession. Genuine faith will pursue the truth, for it comes with a love for the truth. On one occasion, when John was receiving the Revelation on the Isle of Patmos, he saw the book of Divine Destiny being held by the One on the throne. The book was written inside and on the back side, yet was sealed with seven seals so that it could not be read. A strong angel cried out, “Who is worthy to open the book, and to loose the seals thereof?” It is written that there was “And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon” (Rev 5:2-3). A casual watcher might have concluded that God did not want anyone to read what was in the book, and thus let the matter go. However, John, even though advanced in years, did not think in this way. He himself acknowledged, “And I wept much, because no man was found worthy to open and to read the book, neither to look thereon” (Rev 5:4). He knew that what was made known from heaven was intended to be understood. His desires were met, and he was given to know what was in the book.
In like manner, the text suggests that Peter was not satisfied to remain in a state of ignorance concerning this vision. He desired an understanding of it.
SOMETHING TO BE SEEN
There is a facet of the Kingdom of God confirmed here that must be seen. God’s Kingdom is not a static one. There are purposes that God is fulfilling in a timely and effective manner. One of them is the acceptance of the Gentiles, and the grafting of them into the Jewish tree (Rom 11:17,24). This engrafting did not take place during the time of Moses. That was not the time for it. It did not take place during the Babylonian captivity, when Judah was being punished for its neglect of the honoring of the sabbath years. This acceptance was intended to take place after Jesus had come into the world, and after “His own” had failed to receive Him (John 1:11). Now, while Peter is in Joppa, in the house of Simon the tanner, the time has arrived for the fulfillment of this Divine purpose.
Although Peter’s understanding is not yet in synch with God’s purpose, it is necessary that it be elevated. Just as surely as the Kingdom itself is not static, so the understanding of that kingdom must not remain unchanged. Here, we are not speaking of an understanding that is deficient because of a rebellious condition. This is a matter of growth, but that does not make it optional. Peter will be brought to comprehend what God is doing, and why He is doing it. This is essential, for men are, in fact, “workers together” with the Lord (1 Cor 6:1) and “laborers together with God” (1 Cor 3:9).
The condition of the modern church is not good when it makes a place for workers without understanding and laborers without discernment. Yet, this condition is so prevalent that it is staggering. The work of the Lord is not being associated with spiritual understanding. In fact, there is a kind of disparagement of godly wisdom and spiritual understanding, as though it inhibited, what is conceived to be, the main work of the church.
Our text is the record of the work of the Lord being carried out – He is, under ther watchful eyes of angelic hosts, “working salvation in the midst of the earth” (Psa 74:12). As is apparent, those involved in the work will experience an enlargement of their understanding.
THE MEN FROM CORNELIUS ARRIVED
“ 17b . . . behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.”
If it is true that God is “working salvation in the midst of the earth,” then He is doing so within a competitive environment, not a vacuum. The earth is an arena in which there are personalities working who are appropriately referred to as “principalities,” “powers,” “the rulers of the darkness of this world,” and “spiritual wickedness in high places” (Eph 6:12). This is the domain in which the devil himself walks about “as a roaring lion . . . seeking whom he may devour” (1 Pet 5:8). He launches the arrows of poisoners thoughts – “fiery darts” – into the minds of men, to bring them down (Eph 6:16). There is also demonic activity, for they are perpetrators of “doctrines” that subvert the souls of men (1 Tim 4:1). These dark spirits are responsible for promoting “strongholds of thought” that take hold of unstable souls, and “imaginations” and “every high thought” that are designed to throw men into a confused state, and ultimate condemnation (2 Cor 10:4-5). There are also “unreasonable and wicked men” from which even apostles have sought deliverance (2 Thess 3:2). This is not even to mention the allurement of “this present evil world” (Gal 1:4), and “fleshly lusts, which war against the soul” (1 Pet 2:11). Of course, for the faithful, all of this is neutralized by the presence of an “innumerable company of angels,” who are “sent forth to minister for those who shall be heirs of salvation” (Heb 1:13). There is also the Holy Spirit who is sent to convict the world “of sin, and of righteousness, and of judgment” (John 16:11). Add to that “the powers of the world to come,” that are tasted by those who are “accepted in the Beloved” (Heb 6:5; Eph 1:6). The speaking Jesus is also brought into thus scenario – the One who is speaking “from heaven” to men in the earth (Heb 12:25).
The will of God is being carried out in the midst of this remarkably teeming environment of activity. Holy and unholy influences. Righteous and unrighteous thoughts. The powers of the world to come, and the powers of the domain of darkness. Men have to do with them all, whether they are aware of them or not.
This is the environment in which, by design, the will of the Lord is being carried out. Ultimately, it is this circumstance that will confirm God is over all. It will also be confirm the truth that Jesus did, in fact, destroy the devil in His death, and plunder His principalities and powers.
Additionally, the understanding of this environment is what establishes to the heart that “it is God that worketh in you, both to will and to do of His own good pleasure” (Phil 2:13). Those who perceive this situation know that it is true, “salvation belongeth unto the Lord” (Psa 3:8). They begin now to cry out with discernment, “Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev 7:10). This is why repentance must be given by Christ (Acts 5:31), being a grant from heaven (Acts 11:18). This is why both faith and love have to come from “God the Father and the Lord Jesus Christ” (Eph 6:23). The environment in which we are working out our own salvation with fear and trembling requires that we be “taught of God to love one another” (1 Thess. 4:9).
This condition is why human wisdom is vain. It is why the will of man is not sufficient. It is why God has saved us and called us “not according to our works, but according to His own purpose and grace” (2 Tim 1:9). Of himself, man cannot navigate through this maze of competing powers and influences. Who does not know this?
THE MEN ARRIVED
“ 17b . . . behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate”
Now, when we read that the men from Cornelius arrived at the house of Simon the tanner, we must do so with the environment I have just mentioned in mind. You may be sure that the prince of the power of the air was aware of the mission on which these men were sent. He is not privy to the secret counsels of the Almighty, but he does know what men are saying and doing, else he would not seek to exploit those occasions for his own purposes.
Do you not know that Satan was as aware of Cornelius as he was of Job? He had been restrained in the case of this gentile centurion just as surely as he was in the case of Job. If he had been able to do so, he would have stopped these men from arriving at the destination, as he sought to do the three shipwrecks in which Paul was involved. He would have had some thieves waylay these men like he did the man who went down from Jerusalem to Jericho (Lk 10:30). He certainly had ample time to cause such a thing to happen, had he been able to do so. He could not even “hinder” them, so they would be required to make repeated efforts to get to the house of Simon the tanner – as he was given leave to do with Paul (1 Thess 2:18). The hook of God was in Satan’s nose, so that he could not interfere with the journey of these men.
God still works in this manner, directing the feet of the godly, restraining the wicked one, and seeing to it that we are not tempted above what we are able to bear. The only catch in it all is that we must be about our Father’s business, doing the will of God from the heart.
So now, the men have arrived in Joppa, made inquiry concerning where Simon’s house was located, identified the house, and are standing at the door – safe and sound! What a marvelous commentary on the effectiveness of Divine direction, and the surety that attends those who set out to do what the Lord has required of them. When insightful men say, “The will of the Lord be done” (Acts 21:14), they speak truth.
THEY ASKED IF PETER LODGED THERE
“ 18And called, and asked whether Simon, which was surnamed Peter, were lodged there.” Other versions read, “and calling out,” NASB “They called out,” NIV and “they called out to inquire.” AMPLIFIED
A spiritually naive person might have sat down near the door and waited for God to prompt someone to bring Peter to them. There might even be some inclined to think God would have Peter standing at the door waiting for them. After finding the house of Simon the tanner, these men did what they could: they inquired if Peter was there.
Although it may appear incidental, these men were living out walking by faith. They knew who they were looking for, and where he was located. They did not rest when they had arrived, but pursued their mission with zeal. In was in the process of that pursuit that they realized their objective.
As seemingly simple as that may appear, this is the way men walk by faith. They do what they know to do, and go where they know to go. They do not lose sight of their objective, but always keep it before them, refusing to be content until it is realized. We know that the steps of a good man are ordered by the Lord (Psa 37:23). “The steps” of reference depict a person on the move. He is engaged in the fulfillment of the Lord’s mandate. If it is Abraham, he leaves his home and heads in the general direction of an unknown country. If it is Moses, he returns to Egypt to deliver the word of the Lord to Pharaoh. If it is Philip, he heads for the road that leads to Gaza. If it is Saul of Tarsus, he proceeds to the city to which he had been directed. If it is Ananias, he heads for a street called “Straight,” and the house of a man named Judas. These are the kind of steps that are ordered by the Lord. It is not the idleness of a person that is directed, but his steps.
Many a poor soul has n ever made any significant progress in the kingdom of God simply because they have not done what they already know to do. They have really never made a journey on the highway God has raised up (Isa 35:8). They have never engaged in the crucifying of the flesh, denying ungodliness, coming away from defiling influences, or perfecting holiness in the fear of the Lord. Their steps have never been in those ways, and that is why they have not been directed in areas of blessing. When you know what you are to do, get to the doing of it, and then you will be given further Divine direction. You will find what the Lord has for you when you pursue it – just as the men in our text.
PETER THOUGHT ON THE VISION
“ 19a While Peter thought on the vision . . .” Other versions read, “reflected on the vision,” NASB “was still thinking about the vision,” NIV “was pondering the vision,” RSV “was turning the vision over in his mind,” BBE “mind was still on the vision,” CJB “was still thinking seriously about the vision,” NET “was puzzling over the vision,” NLT “was still earnestly thinking over the vision, WEYMOUTH “was meditating on the vision,” WILLIAMS “was earnestly revolving the vision in his mind and meditating on it,” AMPLIFIED “was still thinking deeply about the vision,” PHILLIPS and “trying to understand what the vision meant.” GNB
In order for the vision to be profitable, it must engage the mind of Peter. It was not enough for him to merely have the vision, then going about his way without understanding it. Carnal men are content to experience things they do not understand. In fact, at the low end of the moral ladder, men are provoked to engage in all manner of conduct that excuses the productive use of the mind. Those who resort to hard drink, drugs, and excessive forms of entertainment are engaged in activities that tend to dull the mind and make it useless. Euphoria in its varied states, which rest primarily upon the feelings or senses, are sought in an effort to get away from thinking.
It is most unfortunate that this tendency has also been brought into the church by men who have crept in unawares. They teach people that things like falling on the floor in a kind of unconscious state, speaking mysterious languages, and other forms of conduct that side–step the mind, are special blessings from the Holy Spirit. However, Jesus never promised His disciples a Spirit that would work in such a manner. Like it or not, the Holy Spirit administers a domain of spiritual intelligence. When He is said to moved holy men, they wrote the Scriptures, which employed their intelligence, and appealed to the intelligence of others (2 Pet 1:21).
If we are to love the Lord with our mind (Matt 22:37), and if we serve the Law of God with our mind (Rom 7:25), then it cannot be excluded in our involvements with the Lord. If we are transformed by the “renewing” of our minds (Rom 12:2), have they not been sanctified by God for sacred use? It is shameful when any professing Christian, who is in possession of all of their mental faculties, is weak in the area of thought. Those who are not thoughtful cannot possibly be godly, for thought and cognition are principle parts of godliness. When God diagnosed fallen humanity, He accounted for the wickedness in these words: “every imagination of the thoughts of his heart was only evil continually” (Gen 6:5). Again, He said of the wicked, “God is not in all his thoughts” (Psa 10:43). David well observed that the Lord “knoweth the thoughts of man, that they are vanity” (Psa 94:11). When God assessed wayward Israel He said, “For My thoughts are not your thoughts” (Isa 55:8).
It is for this reason that one of the fundamental changes that takes place in the believer is that he thinks differently. His thoughts begin with a different basis, and proceed to a different conclusion. The ministration of Divine favor actually takes place in one’s thoughts. David well said, “In the multitude of my thoughts within me Thy comforts delight my soul” (Psa 94:19). He even cried out to God, “Search me, O God, and know my heart: try me, and know my thoughts” (Psa 139:23). Solomon once observed, “Commit thy works unto the LORD, and thy thoughts shall be established” (Prov 16:3).
When Paul wrote the churches, he told them to “think soberly,” or with spiritual soundness of rectitude (Rom 12:3). That is, think in view of ultimate reality – reality that has been revealed in the Word of God. He admonished them to think upon things that are approved by God and eternally profitable to men: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Phil 4:8).
The church has fallen upon hard times when it is weak theologically – in the knowledge of God. The lack of sober thought accounts for the lack of understanding, for understanding is administered to men through the process of thinking. This principle is lived out in our text. When the church is inundated with frothy music and shallow and intellectually inferior preaching, it is in the process of spiritual decline. By intellectually inferior, I mean something that does not promote sound thought. It will do not good for men to speak of revival and renewal if, in matters pertaining to God, their understanding is paralyzed! Whatever may be said of falling down under the power, jumping, shouting, and various forms impromptu actions, they do not compensate for a lack of holy thought. Such things are not the means through which extended profitable thought are realized.
Sound thinking presumes a knowledge of God’s Word – just as in this very text. If people do not have a basic knowledge of the Word of God, their thoughts will tend to drift toward vanity and theological nonsense. It is no wonder that our adversary the devil is so aggressive to suppress the preaching and teaching of the Word of God itself. He does not object to men diagnosing humanity and making an effort to help them if their thoughts are not shaped by the Word of God. Wicked men can engage in charitable enterprises, but they cannot promote the knowledge of God and righteousness.
BACK TO OUR TEXTNow, it is as Peter is thinking upon what has been shown to him from heaven that he will receive further direction. When the text says Peter thought upon the vision, it does not mean that he was absorbed with what he saw. It is what was said at that time that produced the perplexity, not what was seen. The sheet that was seen, together with what was in it, was the preparation for what was said – and that is what Peter was thinking about. What God has done through this vision has now engaged Peter’s mind, and therefore more will be given to him – matters that must be comprehended for for what is ahead.
THE SPIRIT SAID UNTO HIM
“ 19b . . . the Spirit said unto him . . .” All versions read fundamentally the same: i.e. “The Spirit said to him,” or “the Spirit told him.”
While Peter was thinking on the vision that had been given to him from heaven, the Holy Spirit of God addressed him directly. Precisely how this was accomplished is not made known, whether by means of an audible voice, or a kind of spiritual intuition. I can see the wisdom that has withheld the details from us. What very little we know about the Person of the Holy Spirit has provoked all kinds of speculation in the Christian community. Religious men who are not Christ-centered are easily draw aside to profitless tangents, and tributaries of thought that do not empty in the sea of God’s will.
If men are going to “hear what the Spirit says” (Rev 2:7,11,17,29; 3:6,13,22), they must be in the proper frame of mind, and considering the truth of God. It was after an angel had directed Philip to go down to the desert road that led to Gaza, and while was engaged in obeying that word, that “the Spirit said unto Philip . . .” (Acts 8:29). I do not believe I am stretching the point when I say that if men do not act upon what they know, and ponder the truth to which they have been exposed, it is not likely that anything more will be given to them.
The Spirit speaks in much the same way as God spoke to Elijah the prophet. When he had arrived at “Horeb the mount of God,” from which the Law had been given (Mal 4:4), he went into a cave, and spent the night there. While there, the word of the Lord came to him, asking what he was doing there. Elijah replied that he had been very zealous for the Lord, yet the people had forsaken the covenant, thrown down His altars, and now the prophets of God were being slain with the sword. He said he was the only one that was left – at least that is what he thought. The Lord told Elijah to go and “stand upon the mount before the Lord” – the mount from which the Law was giving amidst a violent shaking, tempest, and fire (Heb 12:18). When Elijah stood upon the mountain, “behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind.” Immediately after that destructive wind, there occurred a violent “earthquake; but the LORD was not in the earthquake.” Further, “after the earthquake a fire; but the LORD was not in the fire.” Thus the circumstances that had attended the giving of the Law were duplicated before Elijah. However the Lord Himself was not perceptible in any of them. Only after these things – “after the fire a still small voice” came to Elijah – and God was in it! (1 Kgs 19:11-12). One version reads that there was “a gentle whisper.” We are not told what was said, but it was at that point that Elijah returned to the cave. God then asked him again what he was doing there. After the prophet had rehearsed what he had said before, he was given specific direction. During the time he was standing on the mount of God, his attention had been turned to God Himself. At that point there was no thought of Jezebel and her threats, or of the decline of the people. It appears that the soul of the great prophet was quieted, and his thoughts more ordered. It was then that God told him what to do.
Most believers have learned of the value of thinking about right things. It does have a quieting effect upon the soul, so that the still small voice of the Lord can be discerned. One of the things that the modern Christian counselors have managed to do is turn the thoughts of the people toward their problems. This is because they really do not have any solutions. However, above that, they are thrusting the people into a state of mind in which it is not possible to hear from the Lord or be consciously directed by Him. When thinking centers on difficulties, we will find that God is not in the matter. Those difficulties are like the wind, earthquake, and fire to which Elijah was subjected. However, when our thinking fastens upon what God has said, then, like Peter, we are positioned for advancement and learning.
ONE MORE WORD
I cannot leave this section without observing that many people never experience Divine direction because they are not prepared to do so. They are occupied with things that have no spiritual relevance, and therefore cannot be taught. Or, they are engaged in things that have nothing to do with the maintenance of a good conscience before God, and thus are spiritually deaf.
Throughout my deliberate and concentrated involvement with the church, now over fifty-seven years, I have been chagrined with the caliber of most professing Christians. Within the circles in which I have walked, godly people were always the exception. Those who could handle the Word of God, and had some degree of spiritual understanding, were exceedingly rare. Among the leaders of the sect with which I was identified, there were constant efforts to get the people to read the Bible more, pray more, attend the assemblies, and “win souls.” There was an acute deficiency in the people, and the leaders knew it. Yet, nothing ever changed. The effects of revivals were dissipated in a very short time. Young people who were stirred Godward by their experience at a Christian service camp returned to face the indifference of their home church. Any person or group of persons who sought for more exposure to the Word of God faced apathy, and often outright opposition. These conditions continued year after year, and decade after decade.
Such circumstances were not unique to the group to which I belonged. When speaking with insightful leaders of other sects, they said they were facing the same situation. All of the groups could only find solace in the beginnings of their movement – from the Reformation Movement in the 1500's to the Charismatic Renewal in the twentieth century. From time to time they would all bring relics out of the spiritual museums and parade them before the people in a vain attempt to get the fires burning again.
Precisely what caused these conditions – conditions that continue to this very day? It was, and still is, the lack of the occupation of the mind with what God has said – what He has revealed. Until men think upon what God has said, the heavens will remain as brass, just as they did for Israel (Deut 28:23). As long as professing believers tolerate songs and sermons to center in human experience instead of Divine revelation, their religion will be nothing more than vanity that actually provokes the God of heaven to anger. It is necessary to remember that it was Israel’s religion that angered God. When they came into the courts of His house with their pretentious worship, He asked them who invited them to enter into His courts (Isa 1:12). He told them their songs was nothing more than “noise,” and commanded them to take them away from Him (Amos 5:23). He told them that when they offered burnt offerings to Him, He would not receive them (Amos 5:21).
Why did the Lord speak to His own people in such a manner. It was because their hearts and minds were not involved in their religion. The most solemn of all religious activities were done perfunctorily, without the involvement of the mind. They talked a lot, but their hearts and minds were corrupt. God’s own assessment of their condition tells the story. “Wherefore the Lord said, Forasmuch as this people draw near Me with their mouth, and with their lips do honor Me, but have removed their heart far from Me, and their fear toward Me is taught by the precept of men: Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isa 29:13-14).
WHY SAY THESE THINGS?
These observations are not a mere hobbyhorse on which I delight to ride. Our text is in sharp contrast to those ancient conditions, and we need to consider why it is. Peter had come from the very heritage I have just mentioned. However, he had not stayed there. By the grace of God, he had been “redeemed from the empty way of life handed down” from his “forefathers” NIV (1 Pet 1:18). That is, the salvation of God, or the redemption that is in Christ Jesus, included deliverance from pointless and profitless religion. Those who remain in the grip of such a religion have good reason to question whether or not they are saved! I do not say this in a condemning way, as though consigning all such people to the lake of fire. That is not something that is lawful for any man to do. However, it is necessary to say these things in order to provoke self examination, and that is something that God Himself requires. As it is written to the church, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor 13:5).
Peter had made the transition from the old to the new (2 Cor 5:17), and from the darkness to the light (Acts 26:18). He had been translated out of the kingdom of darkness, and into the kingdom of God’s dear Son. Any deficiency of knowledge in him was NOT owing to rebellion or hardheartedness. The lack of understanding in the matter at hand was owing to a need for further insight. Peter would be given that insight because, as one who had been born again, he chose to think about proper things. When he was exposed to something more advanced, he thought upon it.
THREE MEN SEEK YOU; GO WITH THEM
“ 19c . . . Behold, three men seek thee. 20a Arise therefore, and get thee down, and go with them . . .”
Behold the remarkable details. The number of men seeking him is specified, and why they are there. Peter is told to get up, go down to the men, and go with them. Remember, this communication is from the Holy Spirit. It comes to Peter while he is thinking about the vision vouchsafed to him, which thinking put him in a proper frame of mind for heavenly direction.
I suppose for some, this might appear to be nothing more than something incidental. However, here we are being exposed to the practicality of spiritual life. It is possible to adopt a form of religion that is intellectually nothing more than philosophical, and in activity mere lifeless routine. Our culture both subtly and apparently promotes this kind of religion. It is a form that is without power (2 Tim 3:5). There is really nothing practical about it, and therefore it is rarely, if ever, perceived as being related to life. It does not provoke people to get up and actually do something in response to the Lord.
Here was a circumstance where Peter was required to leave where he was. Remember, he had gone there to pray, and now he is required to leave that activity, as well as the place where it was being done. He had been hungry, and something was being prepared for him. Yet, he had to leave that activity as well, suppress his appetite, and engage in an activity that appeared to neither blend with prayer, nor provide the satisfaction of hunger.
INTERRUPTIONS
This incident confirms that the Divine agenda can interrupt both our religion and our appetite; our prayers and our meals; our plans and our routines. It is possible to live as a slave to routine and natural appetites, so that the individual is never turned aside from life’s normalities to do the will of the Lord. Many a soul has fallen into this snare, and has therefore missed the blessing of the Lord.
Part of this circumstance is owing to the fact that people live their lives and make their plans without the Lord Himself in mind. When it comes to making personal plans, the word of James is most appropriate: “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that” (James 4:14-15).
This is not an area of life in which men are authorized to legislate – whether it is by outlining suggested plans, or making hard and fast rules for other people. This is strictly a personal matter, but it is something that requires our personal attention. It is possible to pass by some great spiritual benefit while engaged in ordinary and lawful pursuits. Life can be lived so casually and routinely that we bring upon ourselves severe limitation.
The Incident of ElishaTake, for example, one of the final words spoken by Elisha the prophet. When Elisha had fallen sick of a disease from which he would die, Joash the king of Israel came down to him, and wept over the prophet. He dreaded the thought of this man of God being removed from the nation. Perhaps thinking that Elisha would be translated into heaven like Elijah, Joash said, “O my father, my father, the chariot of Israel, and the horsemen thereof” (2 Kgs 13:14).
Elisha, unmoved by the lamentation of Joash told him to take to himself a bow and some arrows. When the king had done so, the prophet told him take the bow in his hands. When he did, Elisha put his hands on the king’s hands and told him to open the window toward the East. He then said “Shoot. And he shot. And he said, The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them” (2 Kgs 13:17). This was not a mere target practice, for Elisha has associated what was happening with the Lord God of Israel. The prophet then told the king, “And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed” (2 Kgs 13:18). Elisha became angry that the king shot only three arrows. He said, “Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice” (2 Kgs 13:19).
The whole incident makes no sense to the flesh, but it makes a lot of sense to the mind controlled by the Spirit. Joash did not shoot his arrows with the Lord and his deliverance in mind. He lapsed into a kind of normal state – as one who was just shooting arrows in a routine manner. This casualness resulted in his victories being limited, whereas they could have been extensive.
Many a soul has got caught up in the routines of life, being distracted by life rather than reigning in life, which is the intended result of salvation (Rom 5:17). Such have forfeited long-term benefits and Divine employment for the normalities and routines of life. It all looks innocent enough, and it is not something about which beholders should rant and rave. However, it is possible to live in such a manner as to be alert to possibilities and opportunities that are superior, and are laden with Divine benefits – matters of true relevance. Such souls will never forfeit the blessing of the Lord for some temporary benefit – whether it is praying or eating.
All of this is involved in loving the Lord our God with all of our heart, soul, mind and strength (Mk 12:20). It is part and parcel of being sanctified spirit, soul, and body (1 Thess 5:23). This is what is required when whether we eat or we drink, we “do all to the glory of God” (1 Cor 10:31). This is the core of living NOT unto ourselves, but unto Him who died for us and rose again (2 Cor 5:15). See, this is actually being lived out in our text. Peter is not living for himself, and therefore can be called to a higher work.
DOUBTING NOTHING
“ 20b . . . doubting nothing: for I have sent them.”
The Spirit specifies the manner in which Peter is to receive these men, and explains why he should not hesitate to adapt that manner. This is an appeal to Peter’s faith and trust. If Peter was not a man of faith, these words would have no appeal. This is one of the advantages of living by faith, conducting our lives in thye prevailing interest of God’s will. In such a case, when we become aware of the will of the Lord, we more readily obey. If, however, a person is not living by faith, obedience to the Lord becomes less likely, for obedience proceeds from faith (Rom 16:26; Heb 11:8).
DOUBTING NOTHING
“ . . . doubting nothing . . .” Other versions read, “without misgivings,” NASB do not hesitate,” NIV “without hesitation,” NRSV “with no doubts at all,” CSB “let not thy mind hesitate,” MRD “all is well,” LIVING “without any doubt [about its legality] or any discrimination or hesitation.” AMPLIFIED “with no wavering,” EMTV and “not discriminating.” LITV
Here, the word “doubting” is translated from the Greek word diakrino,menoj, which means to discriminate, as in differentiating between Jew and Gentile. THAYER It also carries the idea of hesitation and doubt because one is at variance with himself – caught, as it were, between two contradicting views, and unable to make up his mind, THAYER or being “undecided within oneself; doubt, hesitate, waver.” FRIBERG Peter was to go immediately, and not delay. The idea is also present that Peter was not to hesitate when he faced some Gentiles at the door, drawing back from them as he did from the unclean animals that were in the sheet let down from heaven. He was not to weigh in his mind whether it was right or wrong to hearken to these men, or lawful or not lawful to company with them. If he did have any scruples, or difficulty in conscience about what he was going to face, he was to lay them all aside, and do so at once.
Now, the manner in which the word “doubt” is used by Jesus and the apostolic writers will serve to more precisely define the word. Remember, this is something that the Holy Spirit strictly charged Peter to do: “doubting nothing!”
➪ Jesus used this precise word when He spoke to His disciples about their faith: “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done” (Matt 21:21).
➪ When referring to Abraham’s strong faith, Paul employed this word also. It is translated “staggered not” in the King James Version: “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God” (Rom 4:20). Other versions read “did not weaver.” NKJV
➪ The same word is employed in Romans 14:23, where the person who has doubts about a matter, proceeds to do it anyway, in spite of the of pangs of conscience that he has. Such a person will be judged for his lack of concern. “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin” (Rom 14:23).
➪ James also uses this word, contrasting it with faith. In his text the word is translated “wavering” in the King James version. Other versions translate the word “doubts.” “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1:6).
Peter was not to draw back or hesitate because of any preconceived notions he might have entertained. The men were at the door,l and he was to go, receive them, and go with them without hesitation. The Spirit will proceed to elaborate on why his obedience must not be delayed.
A Divine Manner
This is also a Divine manner – the requirement for unhesitating responses to the directives of the Lord. Israel was tutored in this manner through the ceremonial Law. “Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me” (Ex 22:29). No person was permitted to think in terms of convenience, or to hesitate because they saw no sense in the requirement, or felt that they were incapable of carrying it out.
David saw the truth of this. When the commandments of the Lord were clear to him, he confessed, “I made haste, and delayed not to keep thy commandments” (Psa 119:60).
When Lot’s family was delivered from Sodom, he almost lost his life while he delayed. The angels who were sent to deliverer him had to take hold of him to get him out of the city. “And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city” (Gen 19:16). This has not always been the experience of people who were being delivered. However, the account is given to us to encourage us to stay close to the deliverer, and ponder the effects of not submitting immediately.
This too is a most sensitive subject for some. They have learned to live in slothful manner, so that they are “slow of heart to believe” (Lk 24:25). Every professing believer must address any such tendency, for it militates against faith, which always responds instantly. Howbeit, this is another thing that cannot be resolved by Law. It will be much easier to yield instant obedience when it is remembered that the Lord’s requirements are always right, and never wrong. They are also timely.
I HAVE SENT THEM
“ . . . for I have sent them.” Other versions read, “I have sent them Myself,” NASB “It was I who told them to come,” NJB and “it is I who have sent them to you.” WEYMOUTH All other versions read “I have sent them” or “I sent them.”
The Holy Spirit told Peter that He had sent the three men who were standing at the door.
➪ The record of that initiative states that an angel appeared to Cornelius. The angel told him, “And now send men to Joppa, and call for one Simon, whose surname is Peter: He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do” (Acts 10:5-6). That angel was referred at as “an angel of God” (Acts 10:3).
➪ When Cornelius rehearsed the experience to Peter, he said, “behold, a man stood before me in bright clothing” (Acts 10:30).
➪ When Peter gave an account of the event, he said that Cornelius had “seen an angel in his house” (Acts 11:15).
➪ Much later, when Peter referred to this incident, he said, “God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe” (Acts 15:7).
No Contradiction
Once the manner of the kingdom is perceived, it is apparent that there is no contradiction in these accounts. God the Father is “above all” (Eph 4:6). He, in turn, has committed all authority in heaven and earth to the Lord Jesus Christ, who is carrying out His will (Matt 28:18. Jesus sends forth the Holy Spirit, who carries out His will (John 16:7). Angels are the next level of command, who come to men as representatives of Deity. From one point of view, they are “the angels of God” (Heb 1:6). From another point of view, because they are under the command of Jesus, they are referred to as “His angels” (Matt 13:41). From yet another perspective, our text associates the men sent from Cornelius at the word of an angel as being sent by the Holy Spirit (Acts 10:20). From yet another vantage point, and at the detailed level, it was Cornelius that sent the men. Yet, it was the men themselves that delivered the message as good stewards.
There we have some of the complexities of Divine government being lived out. While God is fully able to impose His own will upon the people, as He will do on the day of judgment, and as He has done with men like Pharaoh and Herod, His ordinary manner of working is through, what I will call, a chain of command. As I understand it, this method is required because of the contaminating effects that sin has had upon the human race. There is a sense in which God Himself will not be fully with us until we are divested of these bodies – these “earthen vessels” (2 Cor 4:7). When that is completed, it is said of the redeemed, “and God Himself shall be with them” (Rev 21:3).
This chain of command to which I refer is why it is imperative that men respond favorably when the message of God is brought to them. To reject the one who delivers the message is to reject the One who gave it. Jesus said to His disciples, “He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me” (Luke 10:16).
In our text, the response of Peter will be to the men who will deliver the message to him. It will also be to Cornelius, who sent the men to him. It will also be to the angel, who told Cornelius to send them. It will also be to the Spirit, and to Jesus who sent the angel. It will also be to God, who gave “the Man Christ Jesus” His authority.
This is why no room has been made in things pertaining to life and godliness for the opinions of men. In the Divine chain of commandment, they can only deliver what they have been given, or what they have received – and what is given must come from heaven.
Just how serious is it when the message that men deliver in the name of the Lord has its genesis with men? Be assured, that it is serious beyond measure. Men may have learned to live with such a condition, but heaven will have nothing to do with it. It is God who will be justified in “all” of His sayings (Rom 3:4) – whether they have been delivered by Jesus Himself, the Holy Spirit, an angel, or those who have received those words.
A Speaking Spirit
There are a number of texts in which it is said that the Holy Spirit spoke to people. They are not numerous, but they are all significant.
➪ “Then the Spirit said unto Philip, Go near, and join thyself to this chariot” (Acts 8:29).
➪ “While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them” (Acts 10:19-20).
➪ “And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, except that the Holy Spirit testifies in every city, saying that chains and tribulations await me” NKJV (Acts 20:23).
➪ “The Spirit itself beareth witness with our spirit, that we are the children of God” (Rom 8:16).
➪ “Therefore, as the Holy Spirit says: Today, if you will hear His voice, Do not harden your hearts as in the rebellion, In the day of trial in the wilderness” (Heb 3:7-8).
➪ “This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth” (1 John 5:6).
➪ “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Rev 2:7).
➪ “He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death” (Rev 2:11).
➪ “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Rev 2:17).
➪ “And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them” (Rev 14:13).
It is apparent from these texts that the Holy Spirit does not speak as an independent Agent. Jesus said of the Holy Spirit, “He shall not speak of Himself,” or “will not speak on His own authority,” NKJV or “will not speak on His own initiative,” NASB (John 16:13). Technically, He is the appointed Spokesman for Jesus. Jesus said the Spirit would speak “whatsoever He shall hear” (John 16:13). Another place Jesus said “He will testify about Me” NIV (John 15:26).
Sometimes the Holy Spirit speaks through individuals.
➪ When Jesus was preparing His disciples for the time when they would speak for Him, He said, “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you” (Mat 10:19-20). Mark’s Gospel reads, “But when they arrest you anddeliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit” NKJV (Mark 13:11).
➪ On the day of Pentecost, the Holy Spirit enabled the disciples to speak in other languages. Their message concerned the things that God had done: “And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance . . . we hear them speaking in our own tongues the wonderful works of God” NKJV (Acts 2:4,11).
➪ Paul referred to words that were taught by the Holy Spirit: “which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words” NASB (1 Cor 2:13).
Words that the Spirit has delivered, however, maintain their primary association with Him, not the human agent.
An Intelligent Message
All of this confirms that the Holy Spirit speaks, or testifies, to men intelligently. He delivers a message that can be understood – indeed, a message that is intended to be understood. A religion that is void of understanding is also one that is void of the Holy Spirit.
This is not the only way He speaks, but, owing to their fraility and fleshly restrictions, it is the only way He speaks to men. We are also told that He speaks to God, making intercession for the saints. That, however, is an intercession that cannot be spoken in human words, therefore it is not spoken to them (Rom 8:26-27). It is spoken in groaning that cannot be uttered.
PETER INQUIRES WHY THEY ARE SEEKING HIM
“ 21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?”
The Holy Spirit had not told Peter who these men were, whom they represented, or why they were there. He had only told him they are three in number, that they were looking for him, and that he was to go with them. He did not even tell Peter they were going to ask him to come with them, or why their mission would require him to do so. It is now Peter’s responsibility to learn all of these things as he goes about to do what the Spirit has said. He will come to know what is intended as he proceeds.
I AM HE WHOM YE SEEK
“Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek . . .” Other versions read, “Yes, I am he whom ye seek,” NKJV “Behold, I am the one you are looking for,” NASB and “I am the Simon you are inquiring form.” WEYMOUTH
In order for Peter to learn of their mission, he must ask them personally. He cannot send a messenger, or a servant – as when Elijah send his servant to see if the clouds of rain were in the sky (1 Kgs 18:43). Or, as Elisha did when a Shunnamite woman came to him for help (2 Kgs 4:12,36). He must go directly to the men and make himself known.
Peter must not think of himself as being in danger, even though he does not know these men, or why they are there. It is enough that the Spirit has sent them, and that is something he must believe and rest in without any reservation. Without fear, therefore he plainly identifies himself to some strangers who, he has been apprised, are seeking him: “Behold, three men seek thee.” The number of the men will confirm the truth the Spirit has spoken.
WHAT IS THE CAUSE?
“ . . .what is the cause wherefore ye are come?” Other versions read, “For what reason have you come?” NKJV “Why have you come?” NIV “what is the reason for your coming?” NRSV “Why are you here?” GWN “what is the cause for which you are present?” YLT “Now what is it that yopu want?” LIVING “what is the purpose of your coming?” AMPLIFIED and “what brings you here?” PHILLIPS
The Spirit did not tell Peter why these men were seeking him. That was something that would be made known in the process of doing what the Spirit had directed Peter to do. This is frequently the manner in which God deals with men – not divulging the whole of the directions at the first. This was the way in which God called Abraham out of Ur of the Chaldees, clarifying the call as the patriarch proceeded in his journey (Gen 15:7). He did the same when he tried Abraham, commanding him to offer Isaac on an unknown mountain (Gen 22:2).
In the case before us, Peter had to ask the men concerning the cause for which they sought him. This reminds me of the time a Shunammite woman came to the prophet Elisha concerning her son, who had just died. When she arrived, and had been greeted by Elisha’s servant, she moved forward and took hold of the feet of the prophet. The servant, Gehazi stepped forward to push her away, thinking the action was inappropriate. The prophet could tell that the woman was distraught, but did not know why. He said to his servant, “Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me” (2 Kgs 4:27).
When we say the Lord directs the steps of as good man (Isa 37:23), we do not mean that the one who is being directed has nothing for to do. Often there is searching, thinking, and even inquiry required, as in this case. The whole person, spirit, sou,l ,and body, is engaged in te process.
Peter knows that there is a cause behind everything the Lord does. As He Himself has said, “I have not done without cause all that I have done in it, saith the Lord GOD” (Ezek 14:23). The apostle, although he is in the highest ranking office in the church, knows he must ask the servants of another man the cause for which they are seeking him.
Pride would stop a worldly man from pursuing an understanding in such a way – but Peter is not a worldly man. Faith does produce a confidence in the one possessing it to make expectant inquiry into matters pertaining to the Lord. It is eager to pursue an available answer.
THEY TOLD HIM OF THEIR MISSION
“ 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.”
One of the marks of a good understanding is the ability to be able to state a matter in a few words, and to do so at the proper time. There is also a certain boldness, or confidence, that accompanies this kind of understanding – an understanding that comes from faith (Heb 11:3). There have been men who have seen something take place, but did not know how to report it. One such man was Ahimaaz, an eager young man who had really seen something, but could not relate it appropriately to king David. He was a messenger – something like a postman. He came to bear news of a military conflict in which David’s son, Absalom, had been killed. When David asked this messenger, “Is the young man Absalom safe?” Ahimaaz replied, “When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was” (2 Sam 18:29). Of course, such an answer is not in order, so David replied, “Turn aside, and stand here” (2 Sam 18:30).
There is still no place for those who speak about things that concern the kingdom and people of God, yet have no understanding of them. Unfortunately, there is a host of people who are speaking about God, Christ, the Scriptures, and the will of God, who have nothing more than a borrowed knowledge of such things. They really do not comprehend spiritual matters, and therefore can only venture an opinion concerning them. This may appear quite innocent to naive souls. However, consider how inappropriate it would have been for these servants to report their private opinion about what Cornelius had experienced. Peter’s involvement required that a proper report be given to him concerning the cause.
This kind of requirement still exists. When people go out in the name of the Lord, they must be prepared to give an accurate report of the cause for their mission. If they are speaking to unbelievers, they need to be able to state the cause for salvation, and why it is needful for the people to turn to the Lord – as Paul did to Felix, and the Athenians (Acts 17:17-31; 24:25). If they are engaged in building up the saints, it is essential that they confirm why this is being done – as the apostles did in their epistles (Rom 8:29-30; Eph 4:12-16; 2 Pet 3:10-13). In my judgment, much of the weakness of modern evangelism and missions is the absence of such reasoning.
Now, behold how precisely the servants replied, and with what few words they stated the case.
CORNELIUS THE CENTURION
“And they said, Cornelius the centurion . . .” Other versions read, “We have come from Cornelius the centurion,” NIV “Cornelius, a Roman army officer” GWN “A certain man whose name is Cornilus, a centurion,” MRD and “We were sent by Cornelius, A Roman officer.” NLT
While there is a sense in which individuals are incidental, this is not always the case. Here, the identity of the individual was important. The men standing before Peter were the incidental ones. The one whom they represented was the significant one. The Lord had not appeared to them, but to Cornelius. He had not directed them, but Cornelius. The details of their mission were not divulged to these men by the Lord, but by the one to whom a heavenly messenger had been sent. This was not a man Peter might suspect to have been directed by the Lord: “Cornelius,” a Gentile, as even his name indicated; and “a centurion,” an occupation that did not appear to qualify a man for the privilege Cornelius had enjoyed. Before this mission is completed, Peter will have a fresh view of how God regards men.
A JUST MAN
“ . . . a just man . . .” Other versions read, “righteous,” NASB “upright,” NRSV “a man who has God’s approval,” GWN “devout,” NLT “good,” LIVING “just and upright and in right standing with God,” AMPLIFIED and “good-living.” PHILLIPS
The Greek word from which “just” is translated is di,kaioj. The lexical meaning of the word is, “righteous, observing divine and human laws; one who is such as he ought to be,” THAYER “morally and ethically, of persons righteous, upright, just,” FRIBERG “conforming to the standard, will, or character of God; upright, righteous, good; just, right; proper; in a right relationship with God; fair, honest; innocent,” UBS “pertaining to being in accordance with what God requires - righteous, just.” LOUW-NIDA
This word is used nineteen times in the New Testament Scriptures, always being applied to individuals.
➪ JOSEPH, MARY’S HUSBAND – “Then Joseph her husband, being a just man . . .”(Matt 1:19).
➪ SIMEON – “And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just . . .” (Luke 2:25).
➪ JESUS – “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous Man” (Luke 23:47). “For Christ also hath once suffered for sins, the just for the unjust . . .” (1 Pet 3:18).
➪ JOSEPH OF ARIMATHAEA – “And, behold, there was a man named Joseph, a counsellr; and he was a good man, and a just” (Luke 23:50).
➪ CORNELIUS – “And they said, Cornelius the centurion, a just man . . .” (Acts 10:22),
➪ THOSE LIVING BY FAITH – “ . . . The just shall live by faith” (Rom 1:17; Gal 3:11; Heb 10:38).
➪ NOT DESCRIPTIVE OF ANYONE BY NATURE – “As it is written, There is none righteous, no, not one” (Rom 3:10).
➪ THE LORD – “ . . . the Lord, the righteous judge . . .” (2 Tim 4:8)
➪ ABEL – “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous . . . ” (Heb 11:4).
➪ THE RIGHTEOUS, AS COMPARED WITH THE UNGODLY – “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1 Pet 4:18). “...and he that is righteous, let him be righteous still . . .” (Rev 22:11).
➪ LOT – “For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds” (2 Pet 2:8).
➪ GOD – “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). “If ye know that He is righteous, ye know that every one that doeth righteousness is born of Him” (1 John 2:29). “And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because Thou hast judged thus” (Rev 16:5).”
➪ THE ONE DOING RIGHTEOUSNESS – “Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous” (1 John 3:7).
The reference to God and Christ being “just” or “righteous” is descriptive of an inherent characteristic, or one that is integral to their persons. There was not a point in time when They became righteous. That is what they are by nature.
However, when it comes to men, this is not the case. With men, there comes a time when they pass from being unjust to just, and from being unrighteous to being righteous.
As we should expect, this is not a simplistic accomplishment – going from being unjust to being just, or from being unrighteous to being righteous. Now, indeed is the process identical in every case.
➪ Some, like the Philippian jailer, pass from a totally uncultured spiritual state to one in which they are fully accepted in Christ Jesus. These are those who were found by God, even though they had not sought Him (Isa 65:1; Rom 10:20).
➪ Others pass from a state in which, as the seed of Abraham, they were cultured by the Law, and lived devoutly within the parameters of that Law – like those on the day of Pentecost, and Saul of Tarsus. These were brought to Christ by the Law, which was their schoolmaster (Gal 3:24,26).
➪ Still others are brought to Christ from a Gentile state, in which they had been exposed to the Jews, and consequently to the Law and the Prophets. They became proselytes, embracing the what had been made known under the Old Covenant, and living with a conscience toward God. The Ethiopian eunuch was an example of such a man, and now Cornelius is also found in that category.
A Technical Point
From a technical point of view, which is affirmed in Scripture, no one by nature is righteous, or just. It is pointedly affirmed that “There is none righteous” (Rom 3:10; Psa 14:2-3; 53:2-3)– and the word used there is precisely the same as the one used in our text (di,kaioj). This is a description of man according to his nature – what he is independent of Divine workings or immediate affiliation with God through Christ. That is, there is nothing within the natural man that qualifies him for Divine acceptance.
Those who are untutored in the ways of the Lord often take this fact and carry it further than God intended for it to be carried. While there is a sense in which a person is either in or out of Christ, saved or lost, and righteous or unrighteous, there is a process involved in passing from death unto live. I am not referring to a set of procedures, but to certain Divine involvements that are initiatory, or preparatory.
For example, between death and life there are such things as conviction, the development of conscience, a desire to be right with God, and a kind of moral rectitude that is provoked by an increasing awareness of God Almighty. These are all preparatory, yet they do involve the development of life within – like a babe is developed in the womb of its mother. It is spiritual life that is born, or birthed. That is, when a person is “born again,” very real life from God preceded that birth. That initial life was not sufficient of itself, any more than a babe in the mother’s womb has realized its purpose.
In the case of Cornelius, his conscience had been awakened Godward to such an extent that he altered his life, bringing forth “fruits meet for repentance” (Matt 3:8). This was the conversion to which Peter referred when he said, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19). The objective of the conversion was in order that their sins might be blotted out, and the refreshment, or renewal, of the Holy Spirit might come to them (Tit 3:5). In other words, the people were to live up to the measure of knowledge that they had – and Peter had significant increased the perimeter of that knowledge.
Cornelius was “just” in the sense of ordering his life to conform to the understanding of God that he possessed. That knowledge was not sufficient to actually make him righteous, as occurs in Christ Jesus (Rom 5:19). However, because he lived with a good conscience, and was supple in the hands of the Lord, he is called a “just” man. God had recognized his manner of life, particularly taking note of prayers and gifts to the poor among the Jews (Acts 10:4).
It is good that men temper their judgment of others with this knowledge of the ways of God. Peter will elaborate on this matter when he arrives at the house of Cornelius, declaring that God has shown that those who conscientiously love God are, indeed, recognized and received by Him. That reception is not in the came sense as when we are “accepted in the Beloved” (Eph 1:6). However, it is the kind of acceptance that will be honored by further revelation – revelation that will enable one to pass from death to life, be born again, and be justified from all things.
Therefore, we are introduced to Cornelius as a “just man,” but not yet a “justified” one. However, God does not condemn Cornelius for not being justified, but commends him for being just – living up to the measure of knowledge that he had received.
ONE THAT FEARS GOD
“ ...and one that feareth God . . .” Other versions read, “a God-fearing man,” NASB“a God-fearer,” CSB“respects God,” GWN “godly man,” LIVING “he worships God,” IE“one who reveres God,” WILLIAMS and “God-fearing and obedient.” AMPLIFIED
It is good to take special note of this expression, because it is uncommon in our time. Rarely will you hear anyone refer to a devout person as someone who fears God. It is almost as though this terminology has been stricken from the religious vocabulary.
This is an unusually strong word, and we do well not to attempt to neutralize it with powerless words like “reverence” and “respect.” The word “fear” is translated from the Greek word fobou,menoj. This is a verb participle of the word fobe,w from which we get the word phobia. The root meaning of the Greek word is “to terrify, frighten,” THAYER and “be afraid, become frightened; (a) absolutely be frightened, be alarmed, be afraid.” FRIBERG This is not a philosophical word, but one that stems from being exposed to the Lord, or some work that was obviously from him. The knowledge of God produces such fear. It is accurate knowledge, and moves the individual to dread the very thought of being displeasing to God, or being exposed to His anger or indignation. It is the sharp conflict of God with the flesh that causes this fear.
As in the case of Cornelius, although this can involve terror and dread, it is not the kind that moves a person to run from God. Instead, it compels to draw close to him, and live their lives in a deliberate and consistent manner to please the Lord. Such people “tremble” at the very thought of being displeasing to God. They even “tremble” at His word – which trembling is duly noted and honored by God Himself. As it is written, “but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word” (Isa 66:2).
THE FEAR OF GOD
There are people in Scripture who were noted for fearing God, and that trait was always commendable. Jacob confessed, “I fear God” (Gen 42:18). Those who are declared to have feared God include the following.
➪ Noah (Heb 11:7).
➪ Abraham (Gen 22:12).
➪ The midwives in Egypt (Ex 1:17,21).
➪ Certain Egyptians during the time of the plagues (Ex 9:20).
➪ Obadiah (1 Kgs 18:3-4).
➪ Jehosaphat (2 Chron 20:3).
➪ Nehemiah (Neh 5:15).
➪ Hanani, Nehemiah’s brother (Neh 7:2).
➪ Job (Job 1:1,9).
➪ David (Psa 5:7; 119:38).
➪ Hezekiah (Jer 26:19).
➪ Jonah (Jonah 1:9).
➪ The Jews working with Zerubbabel (Hag 1:12).
➪ Those who witnessed the loosing of the tongue of Zacharias (Lk 1:64-65).
➪ The women who came to the tomb of Jesus (Matt 28:8).
➪ The disciples on the day of Pentecost (Acts 2:43).
➪ All who heard of the death of Ananias (Acts 5:5).
➪ The whole church when they heard of the death of Ananias and Sapphira (Acts 5:11).
➪ The churches throughout Judea and Galilee and Samaria (Acts 9:31).
➪ All who heard of a man dominated by an evil spirit who overcome and wounded the seven sons of Sceva (Acts 19:17).
One of the points that condemns all natural men is that “there is no fear of God before their eyes” (Rom 3:18). How frequently the apostolic writings bring up the matter of fearing the Lord.
➪ Those who are tempted to be complacent about their identity with God, and to assume their acceptance are told, “Be not highminded, but fear” (Rom 11:20).
➪ Paul said when he was among the Corinthians, he came “in much fear and trembling” – not in fear of them, but because of their tenuous spiritual condition (1 Cor 2:3).
➪ To the same people he said, “Knowing therefore the terror of the Lord, we persuade men” (2 Cor 5:11).
➪ Believers are told to cleanse themselves from all filthiness, perfecting holiness “in the fear of the Lord” (2 Cor 7:1).
➪ The saints are told to submit themselves to one another “in the fear of God” (Eph 5:21).
➪ Believing servants are told to submit to their masters “with fear and trembling” (Eph 6:5). Peter wrote the same thing (1 Pet 2:18).
➪ Those in Christ are admonished to work out their own salvation “with fear and trembling” (Phil 2:12).
➪ Paul exhorted Timothy to publically rebuke hose who sinned, including elders, “that others also may fear” (1 Tim 5:20).
➪ Those with a propensity to religious routine are told, “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Heb 4:1).
➪ The redeemed are exhorted, “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear” (Heb 12:28).
➪ Peter admonished believers, “And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear” (1 Pet 1:17). Again he said, “Fear God!” (1 Pet 2:17).
➪ Not only are we told to be ready to give an answer to everyone who inquires about our hope, we are to give the answer “with meekness and fear” (1 Pet 3:15).
➪ Jude referred to false prophets who, among other things, were characterized as “without fear” (Jude 1:12).
As you can see, the Spirit has spoken much on this subject. That is why it is inexcusable for the professing church to be so lacking in this area. It betrays a near-total lack of respect for the Word of God, by which we maintain spiritual life (Lk 4:4). Very rarely will you hear anyone in our time refer to a Christian or member of the body of Christ as one that “fears God.” However, this is the very way which the Holy Spirit wrote up the record of Cornelius – and it is most refreshing to hear it.
Something to Consider
Exactly how do you account for any professing Christian being lacking in this area – the area of fearing God? How is it that a Gentile like Cornelius, acquainted only with the Old Covenant, walked in the fear of God, yet those who are exposed to the New Covenant do not? How is it that any person, anywhere, who wears the name of Jesus is not afraid to sin. How can any one in fellowship with Jesus not be afraid to touch the unclean thing, be defiled, live aloof from God, or dabble in the world? How is such a thing possible? And, who would have the audacity to suggest that such a person is saved, walking in Divine favor, or accepted by God? Those whose theology allows for such a condition need to step forward and provide some explanations for why they are at variance with God, the Holy Spirit, the Lord Jesus, His Word, and the godly of all ages.
OF GOOD REPORT AMONG ALL THE NATION OF THE JEWS
“ . . . and of good report among all the nation of the Jews . . .” Other versions read, “has a good reputation among all the nation of the Jews,” NKJV “well spoken of by the entire nation of the Jews,” NASB “respected by all the Jewish people,” NIV “highly regarded by the whole Jewish nation,” CJB “of whom all the people of the Jews bear good report,” MRD and “well thought of by the Jews.” LIVING
You may remember that one of the promises given to Abraham was, “I will bless them that bless thee” (Gen 12:3). Knowing this, when Isaac blessed Jacob he said, “blessed be he that blesseth thee” (Gen 27:29). In Balaam’s prophecy, he also referred to this: “Blessed is he that blesseth thee”(Num 24:9). Cornelius is an example of someone who blessed the Israelites, particularly in his alms, or charitable gifts. They recognized it, and held him in high regard.
Cornelius’ respect for the Jewish people was a point of commendation – much like another Centurion who was commended to Jesus because “he loveth our nation, and hath built us a synagogue” (Lk 7:5).
This kind of commendation is exceedingly rare in our day – one where all of the chosen people give their commendation. One of the curses of sectarianism is that the church is so divided that it is rarely, if ever, perceived as being united on anything, much less the commendation ,of someone who loves the people of God and is inclined to them.
WAS WARNED BY GOD SEND FOR THEE
“ . . . was warned from God by an holy angel to send for thee into his house . . .” Other versions read, “was divinely instructed,” NKJV “was divinely directed” NASB “a holy angel told him,” NIV “directed by a holy angel,” NRSV “had word from God by an angel,” BBE “was warned from heaven by an holy angel,” GENEVA “was divinely warned by a holy messenger,” YLT and “was commanded by a holy angel.” PHILLIPS
The words “was warned from God” are translated from a single Greek word – evcrhmati,sqh. The lexical meaning of the word is “a divine response, an oracle,” THAYER “as the content of what God makes known answer, response from God, oracle,” FRIBERG “oracle, reply from God,” UBS “to make known a divine revelation,” LOUW-NIDA “an oracular response, divine warning,” LIDDELL SCOTT “oracular response, divine statement,” LEH and “a divine statement or answer.” GINGRICH As you can see, there is perfect accord among linguists as to the meaning of the word in this text.
The same word is used elsewhere in this way, and is appropriately translated.
➪ “And being warned of God (crhmatisqe,ntej) in a dream that they should not return to Herod, they departed into their own country another way” (Matt 2:12).
➪ “But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God (crhmatisqei.j) in a dream, he turned aside into the parts of Galilee” (Mat 2:22).
➪ “And it was revealed unto him (kecrhmatisme,non) by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ” (Luke 2:26).
➪ “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God (kecrhma,tistai) when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount” (Heb 8:5).
➪ “By faith Noah, being warned of God (crhmatisqei.j) of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith” (Heb 11:7).
➪ “See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth (crhmati,zonta), much more shall not we escape, if we turn away from him that speaketh from heaven” (Heb 12:25).
The report of the servants, together with the representation of it in the text, is altogether accurate. Ultimately, the word came to Cornelius from God, for the angel that delivered it was said to be “an angel of God” (10:3). Further, the angel reported that his prayers and alms had come up “for a memorial before God” (10:4). This was, then, a Divine directive – a word from God, delivered by an angel, instructing Cornelius what he was to do.
The word “warning” is also appropriate, although it is omitted in several translations. Several lexicographers say that this meaning is inherent in the word itself. However, even if this was not so, who is the person who does not see the absolute necessity of hearkening to a word sent to them by God? Everywhere in Scripture, those who do not hearken to the word of the Lord, or obey it, are summarily condemned – whether the word was spoken directly, or through a messenger (Ex 6:9; 7:13; 8:15,19; 9:12; 16:20; Judges 11:28; 1 Sam 2:25; 2 Chron 35:22; Neh 9:16,29; Psa 106:25; Jer 7:24,26; 34:14; 36:31; 44:5).
The fact that Cornelius acted on the word of the angel immediately conformed that he took it seriously.
One of the great tragedies of our time is that multitudes of professing Christians do not take the word of God seriously. They do not see the warning aspect of the Scriptures. In stark contrast of this circumstance David said of the Word of God, “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward” (Psa 19:10-11). This is precisely why people neglect the Word of God, and even when they know portions of it, do not keep it.
AND TO HEAR WORDS FROM THEE
“ . . . and to hear words of thee.” Other versions read, “and hear a message from you,” NASB “hear what you have to say,” NIV “to give hearing to your words,” BBE “to listen to what you have to say,” CJB “hear discourse from thee,” MRD “to hear sayings from thee,” YLT “tell him what God wanted him to do,” LIVING and “to listen to and act upon what you have to say.” AMPLIFIED
The word that is translated “words” is r`h,mata. This is a unique word, and is not always the word translated “words.” For example, the term “words” that is found in Acts 2:22,40; 5:5; 7:22, and a number of other places is lo,gouj. The difference in these two words is technical, but significant. In the case of the latter meaning, the emphasis is placed on the words themselves, whether they are a statement, a question, or an answer. However, as used in our text, the term “words” denote a message – a compilation of words that are focused on something specific, and deliver a cogent thought or specific communication.
In this case there was a specific objective that would be served by Peter’s “words.” Acts 10:6 states that they were words that would tell Cornelius what he ought to do. When Cornelius rehearsed his vision to Peter, he said they were all there to hear “all things that are commanded thee of God” (Acts 10:33). When Peter rehearsed this incident to the believing Jews in Jerusalem, he reported Cornelius showing them “how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved” (Acts 11:14).
These were nor mere oratorical words, rhetoric, or a kind of speech with enticing words of men’s wisdom. There was an objective in them – a specific message that was calculated to clarify what Cornelius was to do.
If you have an ear for such things, you will detect the absence of a message in a lot of preaching and teaching. Much of what is said today lacks spiritual power, because it is in word only. That is, there is no meaningful content – nothing that faith can gasp, and nothing that can sustain the soul.
These will not be the kind of words that Peter brings to the household of Cornelius. He will deliver a word that clarifies the purpose of God, declares what Jesus has accomplished, and elucidates what is required of Cornelius and those who are with him. He does not have a lot of time to prepare for this occasion – and it is an epoch of major proportions. However, he has been living by faith and walking in the Spirit, and will therefore be easily directed. What he speaks will come from his heart, but that will not be the origin of his words. His mind will be fully engaged in what he says, but that will not be the fountain from which they spring. He will speak as an ambassador Christ, delivering His message, while understanding it and being in full accord with it. His mouth, his mind, and his heart are coordinated.
HE CALLED THEM IN, LODGED THEM, AND WENT AWAY WITH THEM
“ 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.”
Once the men have spoken, Peter needed no further word from them. He knows what he is to do, and immediately responds in an appropriate manner.
HE CALLED THEM IN
“Then called he them in . . .” Other versions read, “he invited them in,” NKJV “invited the men into the house,” NIV “called them in,” RSV “took them in,” BBE “bringing them in,” DOUAY “asked the men to come in,” GWN “led them in,” MRD and “Upon hearing this, Peter invited them in.” WEYMOUTH
These brethren had traveled a considerable distance – about 30-35 miles, and probably on foot. Peter immediately invited them in so that they might be refreshed, and no doubt given something to eat. He himself was about to eat before they came. Now they could join him in the meal. By this time it was considerably after Noon. He had gone up to the roof to pray at Noon, had grown hungry and was having food prepared. He then had a vision that reoccurred three times, each time with some dialogue. He had then been thinking about the vision when the Holy Spirit spoke to him. Now he has met the men at the door and heard the cause for which they had come.
HE LODGED THEM
“ . . . and lodged them.” Other versions read, “gave them lodging,” NASB “to be his guests,” NIV “for the night,” BBE “gave them lodging,” CSB “had them stay overnight,” GWN “entertained them where he lodged,” MRD “showed them hospitality,” NAB “entertained them as guests,” NET “lodged them overnight,” LIVING “stay for the night,” IE and “they were his guests.” ISV
He invites them in as his guests, doing as the good Samaritan who left the man he had found wounded and half dead in an inn. He paid for the man’s keeping, and told the innkeeper “Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee” (Luke 10:35). I do not doubt that Peter did the same thing here. The word translated “lodged” is evxe,nisen, has the following lexical meaning: “to receive as a guest, to entertain hospitably,” THAYER and “entertain as a guest.” UBS
This is a display of hospitality, which carries the idea of receiving a person who is away from home, and providing all of the necessities and amenities that are associated with one’s personal residence. There are a number of instances of hospitality recorded in Scripture, and they are there for our learning.
➪ Pharaoh was hospitable to Abraham, even though it was for Sarah’s sake (Gen 12:16).
➪ Melchizedek was hospitable to Abraham (Gen 14:18).
➪ Abraham entertained angels unawares (Gen 18:1-8).
➪ Lot entertained angels unawares (Gen 19:1-11).
➪ Abimelech was hospitable to Abraham (Gen 20:14-15).
➪ The sons of Heth were hospitable to Abraham (Gen 23:6,11).
➪ Laban entertained Abraham’s servant (Gen 24:31).
➪ Laban was hospitable to Jacob (Gen 29:13-14).
➪ Isaac entertained Abimelech (Gen 26:27-30).
➪ Joseph was hospitable to his brethren (Gen 43:31-34).
➪ Pharaoh was hospitable to Jacob (Gen 45:16-20; 47:7-12).
➪ Jethro was hospitable to Moses (Ex 2:20).
➪ Rahab entertained the spies from Israel (Josh 2:1-16).
➪ David was hospitable to Mephibosheth, Jonathan’s son (2 Sam 9:7-13).
➪ The widow of Zaraphath was hospitable to Elijah (1 Kgs 17:10-24).
➪ The Shunammite woman entertained Elisha (2 Kgs 4:8).
➪ Job was hospitable to strangers (Job 31:32).
➪ Martha was hospitable to Jesus (Lk 10:38; John 12:1-2).
➪ Zaccheus entertained Jesus (Lk 19:1-10).
➪ Lydia was hospitable to Paul and Silas (Acts 16:15).
➪ Publius, a barbarian, was hospitable to Paul (Acts 28:7).
➪ Phebe was hospitable to Paul (Rom 16:2).
➪ Onesiphous cared for Paul (2 Tim 1:16).
➪ Gaius was faithful to entertain brethren and strangers (3 John 1:5-8).
It has always been the manner of holy people to be hospitable. Among the Gentile believers, hospitality was also urged. Paul admonishes brethren in Rome to be “given to hospitality,” or to practice it (Rom 12:13). One of the qualifications of those who feed the flock of God is that he must be “given to hospitality” (1 Tim 3:2). Paul told Titus that an elder must be a “lover of hospitality” (Tit 1:8). Before a widow can qualify for being supported by the church, she must have “lodged strangers,” “washed the saint’s feet,” and “relieved the afflicted” (1 Tim 5:10). Hebrews 13:2 admonishes us, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb 13:2). Peter exhorts us, “Be hospitable to one another without grumbling” NKJV (1 Pet 4:9).
Well, there certainly is no lack of teaching or examples on this subject. However, my point is not simply to draw attention to the appropriateness, and even necessity, of hospitality. Rather it is to again confirm that true spiritual life is being lived out in the book of Acts. No one admonished Peter to take these men in. The Holy Spirit did not instruct him to care for these men, or to lodge them overnight. He only told him to go with them (Acts 10:19-20). However, because Jesus was dwelling in Peter’s heart by faith, and he was engaged in fellowship with God’s Son, this is what he did. This was not mere obedience to a commandment, for there was no specific commandment for Peter to do this. This was the expression of a person who was living toward the One who died and rose again for him (2 Cor 5:15).
HE WENT AWAY WITH THEM
“And on the morrow Peter went away with them . . .” Other versions read, “the next day Peter went away with them,” NKJV “he arose and went away with them,” NASB “started out with them,” NIV and “got up and went with them.” NRSV
Having obtained a night’s rest, Peter got up in the morning and went with the men, just as the Spirit had instructed him to do. He did not delay, but set out immediately on the mission. Here was a man who was “meet for the Master’s use, and prepared unto every good work” (2 Tim 2:21). Peter was one of whom it could be said, “For me to live is Christ” (Phil 1:21).
I cannot emphasize enough that we are being exposed to what it means to live by faith (Heb 10:38), walk in the Spirit (Gal 5:25), be ready to give an answer (1 Pet 3:15), and work out your own salvation with fear and trembling (Phil 2:12).
CERTAIN BRETHREN WENT WITH HIM
“ . . . and certain brethren from Joppa accompanied him.” Other versions read, “some of the brethren from Joppa accompanied him,” NASB “some of the brothers from Joppa sent along,” NIV “some of the believers from Joppa,” NRSV “some disciples from Joppa went along,” GWN and “Some of the Jewish brothers from Joppa went with Peter.” WEYMOUTH
There was communication and unanimity among believers in those days – a closeness that is rarely seen in an institutionalized setting. When the lives of professed believers revolve around the organization, this kind of unity is absent. Here we are seeing something of the impact of the 133rd Psalm: “Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore” (Psa 133:1-3).
We know from Peter’s report in Acts eleven, the number of brethren that accompanied him on the trip to Cornelius’ house. The men were with him when Peter reported, “And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house” (Acts 11:11-12).
I have often pondered the conversations that must have taken place during that journey. It was not until some time during the next day that they entered into Caesarea, where Cornelius was awaiting them.
The brethren who accompanied Peter would also be witnesses to the work of God – a work that was truly an epoch, long to be remembered. They will also be with Peter when he reports this event.
CONCLUSION
Things are now positioned for the Lord to work mightily. The one designated to receive the truth of the Gospel is ready. The one who has been chosen to declare the message is alert to the circumstance, and is now on his way to the appointed gathering. A body of people is being assembled at the house of Cornelius as the time has arrived when the door of faith will be opened to the Gentiles.
Both the chief recipient of the message, and the one who will deliver it, have been living with an acute consciousness of God Almighty. The message that is delivered will be a proper one, and the response to it will be a God glorifying one.
Ten men are journeying together back to the house of Cornelius: two household servants, one soldier, six members of the body of Christ, and the apostle who has been given the keys of the kingdom of heaven. What a marvelous example of holy diversity!