Morning Message: Contentions and Visions

Bobservations Column

Titled - "Contentions and Visions"
Written by: Pastor Bob Lawrenz

Peter’s vision of the sheet comes back into play this week. It had profoundly changed his mind about the dietary laws, and inter-personal relationships, and about the Levitical Law as a whole. The visions from the Lord act in several ways; they serve to give us direction and purpose. And if such visions seem to not apply, then we should write them down and keep them in the back of our minds, for some future application. God’s Word will not come back void, but His words received in a vision will also have a reason behind them.

As believers, we take comfort in God’s Word. We need not fret when the world throws us an unexpected set of circumstances. The clearest example in the Bible is when God asked Abraham to offer his only son, Isaac, as a sacrifice. Abraham could well have been confused by the supposed contradiction, after God had told him that that he was to be the father of “a great nation.” His name would be great, and all families of the earth would be blessed. (Genesis 12:1-3)

The Genesis 12 words are surely what gave Abraham to courage to take Isaac to the alter of sacrifice, and come away with not only Isaac, but also with a clearer understanding of God’s faithfulness. When Isaiah 55:11 says that God’s word will not come back void, it is a declaration too the world that God’s Vision for the World will indeed come to pass. Our God is faithful; He has a good track record. He can be trusted.

The Great Commission to take the Gospel to the ends of the Earth? Will He not therefore enable us to do exactly that?

“Being confident of this very thing, that He which hath began a good work in you will perform it until the day of Jesus Christ.” - Philippians 1:6

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 11:1-18 - "Contentions and Visions"

Summary/Additional Commentary & Definitions:

For the last couple of weeks, we’ve been talking about the interaction between Peter and Cornelius. If you missed it, you’re in luck, because Luke, the author of Acts, spends a lot of time on this. The studies in Chapter 10 (first part here and second part here) tells in detail how God brought about this meeting and then what happened at the meeting itself.

In chapter 11, which we’re in today, Peter recounts everything that happened in chapter 10. In other words, I don’t need to give you much of the context, I don’t have to summarize everything, because Peter’s going to do it for us.

After the outpouring of the Holy Spirit on Cornelius and his household, Peter travels to Jerusalem. Word of what had happened at Cornelius’ house spread rapidly and arrived in Jerusalem before Peter did. Among the members of the Jerusalem church was an especially zealous group of Jewish believers who demanded strict observance to the Law of Moses. When this "circumcision party" saw Peter, they immediately accused Peter saying that he had come into a Gentile house with uncircumcised men and ate with them. To them, this was an outrage, and their stance threatened the unity of the church.

Throughout our study in the book of Acts, the unity of the church was threatened by two things. One was external persecution and the threats of persecution. First Peter, John, and a formerly lame man had been arrested. This did not shake the church. In fact, it had unified the brethren. The same happened when the Apostles were arrested and beaten in chapter 5. But these, upon threat and release came back to the church rejoicing that they had been considered worthy to suffer for the name of Jesus. The same happened to Stephen, arrested, and then stoned to death, yet the church united, continued to grow and share the gospel.

The greater threat to unity came from within the church itself. We saw the deception of Ananias and Sapphira in their fraudulent claim to have donated everything while they kept back part for themselves.  Obviously, there are those who probably knew the sales price of the land as well as the amount they gave.  The sinfulness of lying, deception and hypocrisy has no place in the believer, let alone the church and the Lord quickly dealt with this with a swift punishment.  The threat to the moral purity and cohesiveness of the church was adverted. Another threat was the dispute over the distribution of charity for the widows of the church which had favored the Aramaic speaking Jews at the expense of the Greek-speaking ones. The church appointed seven deacons, all of whom had Greek names to bring oversight and equity. The unity of the church was thus preserved.

As we reach chapter 10, the opening of the Gospel to the Gentiles we see the threat of disunity once again. The church had managed to unite the differences between the Aramaic speakers and the Greek speakers. But these were both Jews. They bridged the gap with the Samaritans, Peter himself observing the revival. As these were half Jews, they did find acceptance, even though at one time Samaritans were hated. God had worked through the Holy Spirit upon the Samaritans which no one could deny. We then saw the God-fearing Ethiopian eunuch who because he was a eunuch could not be circumcised. But he returned to Ethiopia, and little was heard of this in Jerusalem as Philip was sent to Azotus and did not return to Jerusalem.

But the acceptance of Gentiles seemed a bridge too far for the circumcision party. This party would trouble the church throughout the book of Acts. Even the Jerusalem council which was convened to address the status of Gentiles in the church did not fully heal this rift as we saw later when Paul came to Jerusalem immediately prior to his arrest. He was told that there were Jewish believers who were zealous for the law and needed to be calmed. They suggested Paul pay for men taking Jewish vows to show that Paul was an observant Jew. This, of course, did not work. It also seems ironic that the church at Jerusalem seems to have done little or nothing to stand up for their brother Paul after his arrest.

How did Peter answer the circumcision party? All knew that Peter had been an observant Jew as well as a Christian. Peter was not the type to act our of character. He related how he had had the vision and that the Lord had sent Peter to Cornelius. It had taken a lot of convincing. The Jews and proselytes had experienced what had happened on the Day of Pentecost. They know the undeniably reality of the baptism of the Spirit. they saw the signs and wonders which had been performed. Then Peter told them that the Holy Spirit had fallen upon these Gentiles the same way it had on them. Peter could not deny that they had truly experienced the Baptism of the Spirit with signs following.

Peter goes back and repeats what Jesus had himself said at the beginning of Acts that John the Baptist had baptized with water and that they would be baptized in the Holy Spirit in a few days. We should notice that the Gentiles received the Holy Spirit before they were baptized in water. We should also notice that instead of asking for knives to circumcise the Gentiles who had received the Spirit but rather water for baptism. Water baptism should be understood as an outward sign of inward Christian transformation. Baptism does not save but rather testifies that one has been saved.

The church heard Peter’s testimony as well as the six other witnesses which had gone with Peter and had to conclude that this was indeed the Lord’s work, that the Lord had granted Gentiles repentance unto life also. Even the circumcision party had to admit this. But there is often a rift between accepting something mentally and acceptance of the heart. In their hearts they could not fully accept the irrefutable evidence of the event any more than some the Jews at the beginning of Acts having been presented with many infallible proofs of the resurrection failed to accept Jesus, although many did. They had to accept the Gentiles being in the church to some extent, but they were also seeking limitations. Some thought they would also have to undergo circumcision and keep the law of Moses to be saved. Others would accept some sort of Gibeonite status for these Gentiles. the Jews would rule the kingdom but would need someone to rule over. they would need choppers of wood and haulers of water. But unless they went all the way and submit to circumcision and the Law, they would always be of inferior status. Both of these ideas would pop up and need to be addressed.

Sunday Morning Audio Message: Coming Soon!

Key Words and Definitions with Reference:

Apostles and Brethren (11:1) - They are two distinct categories. The Apostles are the twelve disciples chosen by the Lord for special training were so called, Luke 6:13; 9:10. Paul, though he had seen the Lord Jesus, 1 Corinthians 9:1; 15:8, had not 'companied with' the Twelve 'all the time' of His earthly ministry, and hence was not eligible for a place among them, according to Peter's description of the necessary qualifications, Acts 1:22. Paul was commissioned directly, by the Lord Himself, after His Ascension, to carry the Gospel to the Gentiles. The Brethren are disciples, fellow believers in Jesus Christ. Matthew 28:10; John 20:17.

Gentiles (11:1) - The clear and obvious meaning is that these were uncircumcised, non-proselyte Gentiles. They had never observed a day of the Mosaic Law in their lives, their stomachs were filled with the morning’s bacon, they had not received any ceremonial purifications, and so on. They were, to the Jews, essentially unclean dogs. The thought of what occurred may have been repugnant to them and yet it occurred. Therefore, it was not – nor could it be considered – repugnant to God. While this message is being conveyed, it is to be remembered that Peter remained in Caesarea, living for a span among these Gentiles.

Received the Word of God (11:1) - What does this mean? The books of Moses? No, of course not. Does it mean that they were instructed in the law, the history of Israel, and the prophets? Nothing specific is said of that in Luke’s analysis of what Peter said. Go back and read Acts 10:34-43. Other than the last sentence which merely confirms that Jesus is the fulfillment of the prophets, the words are about Jesus and His ministry. The implication of the vision given to Cornelius, as well as the trance in which Peter was in, is that Jesus’ ministry is the fulfillment of those prophets and what He has done is now also offered to the Gentiles. It is a new direction, a New Covenant, and it is based on the word of God which is the testimony of Jesus. As Paul says in Romans 10:17, “So then faith comes by hearing, and hearing by the word of God.”

They that were of the Circumcision Contended (11:2) - These are circumcised Jewish believers. A distinction is being made by separating Peter and those with him from a group that is adamant about adherence to the law by calling them “the circumcision.” The "circumcision party" (Jewish Christians) questioned whether Gentiles could receive full fellowship in the church or if they needed to adopt Jewish law and customs to be accepted by God.

Uncircumcised (11:3) - The word, akrobustia, is first seen here. It signifies the foreskin. It is used at times by Jews when referring to Gentiles. Figuratively, it signifies a person being outside of God’s covenant. This is because of the mandates given to Abraham all the way back in Genesis 17. This was later brought into the Mosaic law, as well as is seen in Leviticus 12:3, saying, “And on the eighth day the flesh of his foreskin shall be circumcised.” After this, the word will be used nineteen more times, all by Paul in his epistles. His uses of it will mostly contrast those who are circumcised and those who are not (cf. Romans 4:9-12). The blessing of God in Christ came upon the uncircumcised just as the declaration of righteousness bestowed upon Abraham came upon him while he was still uncircumcised. Not considering this, those of the circumcision were highly upset at Peter, noting that he had gone in to be with these men “and ate with them!”

Did Eat With Them (11:3) - The "circumcised party" understood that uncircumcised men eat food that was not considered clean according to the laws and customs of the Jews. He might as well have brought a pound of bacon home with him and started eating it right in front of them. They were aghast at his complete shunning of what it meant to be a Jew. They have yet to understand that God is no respecter of persons.

Peter Rehearsed the Matter from the Beginning (11:4-14) - Peter is giving a detailed chronology of events. This is what happened. By doing this, he would be able to convince them of the appropriateness of his actions more precisely. This is because they will be able to see it in the same manner as God ordered the things to occur. Peter had his own doubts, but they were dispelled by how things transpired. By the time he arrived at Cornelius’ house, he felt reassured that his entry into it was exactly the right thing to do. By speaking out the matter just as it had been presented to him, they could logically follow along as if they were there, right next to him, watching how God orchestrated everything. As such, even a hardened Jew, if he accepted Peter’s story as true, would be fully convinced that Peter’s actions were wholly acceptable.

All Thy House (11:14) - All who were under Cornelius's authority and care, who could comprehend the gospel and believe (cf. 16:15, 31).

At the Beginning (11:15) - The reference is to the event of Acts 2:3. The believers were gathered together, and the Spirit sat upon each of them. With that, it then said, “And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.” In Acts 10:46, it said, “For they heard them speak with tongues and magnify God.” The same gift came upon the Gentiles as had come upon the Jews at Pentecost. The event occurred apart from any law observance or rite of the Jews such as circumcision, and apart from the act of baptism. It simply happened when they heard the gospel and believed. God had shown no favoritism of Jews over Gentiles. He graciously accepted these people apart from any work of any kind.

Baptized with the Holy Spirit (11:16) - Peter remembering something that Jesus said, and he then processed the Lord’s words in a fuller and more complete way, which is, “John indeed baptized with water, but you shall be baptized with the Holy Spirit.” Pentecost did not just apply to Jews then. Rather, its significance continued on with the acceptance of Gentiles as well.

As God gave them the Gift (11:17) - In other words, Peter acknowledges that the Spirit is a gift given by God. It is not something earned, nor is it something bestowed by the apostles. Those gathered in Acts 2 had received the gift apart from any merit. Those in the house of Cornelius had likewise only heard the gospel and they had obviously believed what was said. In their belief, the gift was given to them as well. Peter confirms this to those with him, saying, “as He gave us when we believed.” Belief is the only condition set forth for the reception of the Spirit. It was true for the disciples, and it was true for the Gentiles in the house of Cornelius. Whatever they thought about the Gentiles in the past is now wholly irrelevant in Christ.

They Held Their Peace (11:18) - In other words, they held their tongues in accusation against Peter. They had accused him of wrongdoing in verse 11:3, saying, “You went in to uncircumcised men and ate with them.” That is what they now are silent over. Because of how Peter described the events, and especially with the note concerning the coming of the Spirit upon the Gentiles, there could no longer be any accusation against Peter. He stood innocent of any transgression. As such, and in this state of understanding, it next says, “and they glorified God.” Once they ceased their accusation, they next broke forth in acknowledgment of the works of God. What else could they do? The Gentiles had received the Spirit in the middle of Peter’s words, cutting off the need for anything else to be said. The simplicity of the gospel had been conveyed, the Gentiles believed what they heard, and the Spirit came upon them. The work of Jesus Christ was proven to be all-sufficient for the conversion of a person who had never spent a moment of his existence living out the Law of Moses. The fulfillment of the prophecy of Isaiah 49:6 had come to pass.

God Also Granted to the Gentiles Repentance to Life (11:18) - "Repentance" means to "change the mind." As such, the words "repentance to life" means a changing of the mind leading to salvation (eternal life as noted in John 3:16). The speaking forth of the gospel, when accepted, leads to a changing of the mind about God. The word “repentance” here does not mean “stopping sinning and making oneself right.” It means “to change the mind” and nothing more. Until these now-saved people are instructed on what it means to be pleasing to God, they cannot change in the right direction. One must first come to believe in the finished work of Jesus and be saved. He is what we change our minds to accept. He is God’s provision for restoration. This is what Peter conveyed to the house of Cornelius in Acts 10:43, saying, “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins.”

Morning Message: Grace Within The Law

Bobservations' Column

Titled - "Grace Within The Law"

Written by:  Pastor Bob Lawrenz

Peter’s vision of the sheet coming down with all manner of meat on it had a profound effect on him. The sheet changed his view about the Good News of the Gospel, and to whom it was directed: to the Jew first, and also to the Gentile (Romans 1:16 and 2:10). Cornelius’ invitation for Peter to come up to Caesarea was highly irregular, for the Jews did not entertain Gentiles, and did not allow Gentiles to entertain them! But Peter's vision of the sheet and animals had changed his mind.

Cornelius, Centurion of the Roman Garrison there, awaited Peter’s arrival, and had invited his Roman family and friends to meet Peter, the Jew that was reported to have healing powers from God. Cornelius’ faith in the God of the Jews was about to be affirmed in the words of Peter as he addressed all his host had invited. Peter taught them that Jesus was Lord of all; that His resurrection was the power of God.

Cornelius’ invitation to his family and friends became a Roman contingent of Believers, just as Philip evangelized the Samarians, and sent the Ethiopian eunuch back to the Queen of Ethiopia. All had been introduced to the Father, the Son, and the Holy Spirit. The Church was spread into the Gentile world, further fulfilling Jesus’ commission to take the Gospel to Judea, Samaria, and to the ends of the Earth. Christ the Lord had His foot in the door of millions of lives from the simple preaching of the Word.

The growth of the Church has always been in the hands of God, and with the testimony of Philip, and Peter, and the other Apostles was still in the hands of God, but now had an identifiable vehicle, the Church, taking evangelism to the ends of the Earth. The Holy Spirit guides and gives opportunity for the Gospel, and many have taken up the baton from the twelve men who changed the world.

“For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” - 1 Corinthians 1:18

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 10:34-48 - "Grace Within The Law"

Summary/Additional Commentary & Definitions:

The discussion surrounding the resurrection of Jesus Christ continues to be a major focus of media debates and biblical scholarship in 2026. Major syndicators like MSN Media, alongside prominent outlets like The New York Times, frequently highlight the viewpoints of secular, agnostic, and skeptical scholars who challenge the traditional literal narrative of the resurrection. Secular media and liberal scholars regularly deny the resurrection of Jesus, theorizing that Jesus is something other than what He claimed to be, and what the Bible records. They do so because they do not like the biblical Jesus who confronts sin directly, and threatens judgment. Consequently, they, wanting to hold to their sin, invent a Jesus more to their liking.

Contrasting their theories with the Book of Acts, which demonstrates that the literal resurrection of Christ is the central, non-negotiable message of all apostolic preaching, and key aspect of salvation.

In Acts chapter 10, Peter delivers a straightforward gospel message to a household with no Jewish heritage, anchoring the sermon directly to the reality of the resurrection. Removing the resurrection leaves the Christian faith with no gospel at all. In fact, the Book of Acts shows that every major sermon delivered by the early apostles was centered on Jesus being physically raised from the dead:

Acts 1: Jesus presents Himself alive with many convincing proofs over 40 days.

Acts 2-3: Peter preaches to Israel that they crucified Jesus, but God raised Him up, making the apostles eyewitnesses.

Acts 4-5: The apostles continue to heal and preach boldly in the name of the resurrected Christ, defining it as the source of blessing and forgiveness.

The core truth of Jesus is that He lived, died, and rose again, and this is the central message of the gospel message and the Christian faith.

Acts 10:34-48 documents the first formal entry of Gentiles into the Christian Church. It represents a radical theological shift, breaking down the ancient religious barrier between Jews and non-Jews.

Peter's preaching shifts from a Jewish audience in Jerusalem to a Gentile household on the coast of Israel, showing that the resurrection message is for everyone.

As most of you know, the Bible teaches clearly that we are saved by grace (God’s undeserved favor) through faith in Jesus Christ, apart from our own goodness or good works (Eph. 2:8-9). But sometimes even those who know and believe that truth personally do not live it in terms of its practical application. For example, we may think that God can save someone who is a notorious sinner, but surely that person must first clean up his life a bit. Well, a person cannot please God without faith, and a cleaned-up life that pleases God is the result of salvation.

Peter and the other apostles knew that salvation is by grace through faith in Jesus Christ, not by our good works or efforts. But practically speaking, up till now they also believed that to be right with God, a pagan Gentile had to become a Jew in the sense of obeying the Jewish laws regarding circumcision and ceremonial issues. The thought of a Gentile getting saved without coming through the door of Judaism was foreign to them. But as we’ve seen, God has been breaking down those barriers, and Peter’s Jewish understanding on this matter. Now they are all swept away in an instant, as the Gentiles in Cornelius’ house clearly get saved and receive the Holy Spirit in the same manner as the Jews had on the Day of Pentecost.

This was a radical turning point in God’s economy of salvation. For almost 2,000 years since Abraham, salvation had been from the Jews (John 4:22) and through the Jews. A Gentile had to become a Jewish proselyte in order to know and worship God in the way that God ordained. God had promised Abraham that through his descendants, all the nations would be blessed (Genesis 12:3). But up till now, the blessing of salvation was pretty much bottled up with the Jews. But now a radical shift takes place. The door of salvation swings wide open to the Gentiles, and it does not require them first to become Jews. It surprised Peter’s Jewish traveling companions (Acts 10:45), and although Peter had come to understand it intellectually (Acts 10:34), it probably startled him, too.

Peter acknowledges the unusual circumstances that led him to Cornelius’s home (Acts 10:28–29). Although it was unlawful for a Jew to associate with or to visit a Gentile, God showed Peter that he should not despise or reject anyone (verses 28–29). In response, Cornelius recounts the vision that he received from an angel of the Lord (verse 30–32). He then expresses a desire to hear what Peter had to share with him and his household (verse 33). It is at this point that Peter declares, “I perceive that God is no respecter of persons” (verse 34, KJV). 

The statement “God is no respecter of persons” means that God does not show favoritism or partiality. In other words, the free offer of the gospel is available to all—Jew and Gentile alike (cf. 1 Corinthians 1:24).

In the Old Testament, God established a covenant relationship with Israel (Deuteronomy 7:6). This led many Jews to believe that Gentiles were “unclean” and beyond the reach of God’s saving grace.

Peter’s vision and subsequent encounter with Cornelius shattered the Jewish notion of exclusivity. God revealed to Peter that His redemptive plan included Jews and Gentiles (cf. John 10:16). Peter’s declaration that “God is no respecter of persons” affirms that the gospel of Jesus Christ is available to all, irrespective of nationality or social status. This profound truth breaks down national barriers and unites people from diverse backgrounds (see Ephesians 2:11–22).

As Christians, we are called to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19‭–‬20).‬

Sunday Morning Audio Message:  

Key Words and Definitions with Reference:

Of A Truth I Perceive (10:34) - Peter has made a logical deduction based on the events that have occurred over the past few days. The object like a great sheet has descended from heaven in a trance; he had seen the creatures of the earth on display: he had been told to rise up, kill, and eat. And so on. Along with that, he now knows that God had sent a messenger to Cornelius telling him to fetch Peter and have him explain all that he was to do. When the messengers from Cornelius arrived, the Spirit had told Peter to go with them without hesitation. Everything was synchronized and purposefully presented to inform Peter of a truth that he now fully perceives, which is, “that God shows no partiality.”

God Is No Respecter of Persons (10:34) - Taught in both the Old Testament (Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19), and the New Testament (Romans 2:11; 3:29, 30; James 2:1).  The reality of this truth was taking on new dimensions for Peter. Peter cannot necessarily be considered dull for not having grasped something that he should have. These leaders were a part of the Jewish society, and they were referring to Jesus’ actions as they saw them within the Jewish society. Jesus had even spoken to a Gentile woman, saying, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Because of this, Peter and the others may have (and the indication we can receive from the words of his vision is that this is certainly the case) thought that what Jesus meant was limited to those of Israel. But Peter now sees something fuller has sprung out of the New Covenant. This was not an easy lesson to learn because time and again Israel had been warned about intermingling with Gentiles to some degree or another. Eventually, their leaders took that even further than the law and their writings intimated.  With the coming of Paul’s ministry, and as is recorded in Acts and his epistles, this idea of Gentile inclusion is most perfectly fleshed out. But it is being first expressed in this account of Peter and Cornelius. There is a reason for this that will be dealt with as Acts 10 continues.

Accepted (10:35) - The previous verse said, “Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality.’” That is immediately followed up by Peter, saying, “But in every nation.” Of these words, Bengel rightly states, “It is not an indifferentism of religions, but an indifferency (impartiality) as to the acceptance of nations, that is here asserted.” What is to be said does not include people simply because they faithfully pursue their personal religion, but it is inclusive of those of any nation who faithfully pursue God as he is revealed to people through Jesus Christ.

Preaching Peace (10:36) - God sent the Word, first to the sons of Israel. The gospel preached first to Israel was the gospel of peace through Jesus Christ. What does that mean? That man who is the enemy of God, man who is under the judgment of God can make peace with God. The Word here is God’s revelation, the Word of the Lord, Scripture. And the message is there can be peace and that peace is through Jesus Christ. There is peace through Jesus Christ. You don’t have to be under the hostile judgment of God; you don’t have to be God’s enemy. Scripture makes it very clear.

He Is Lord Of All (10:36) - It is God in Christ who preached 969 through Jesus. Jesus is the means of God transmitting the message. One can see the human united with the divine in this. It is a necessary point of doctrine that Jesus Christ is God rather than just a created being. God has accomplished all things through Jesus directly. And thus, Peter says, “He is Lord of all.” The words are their own independent part of the divine declaration. Jesus Christ is not just the Lord over Israel but over all people. The message that God in Christ preached through Jesus is a single, unified message that issues to all people.

That Word . . . You Know (10:37) - The Word (logos) in verse 36 is the message (the declaration of God) itself. Here in verse 37, the "word" (rhema) this now refers to the contents of the message. One can say, “It is the gospel that saves. This is the word God has sent.” The question may then be, “But what is the gospel?” In response, the actual gospel is given – “This is the gospel: Jesus died for our sins according to the Scriptures, Jesus was buried, and Jesus rose again the third day according to the Scriptures.”

The Baptism Which John Preached (10:37) - John heralded repentance to Israel in preparation for the coming of Messiah. Peter includes John the Baptist’s ministry in his words, clearly assuming that even a Roman centurion in Caesarea would have heard about his proclamation. There would have been a national stir that the Messiah was coming and that His forerunner was telling them that it was so. Peter is ensuring that Cornelius was fully aware of the fact that Jesus was prophesied to come, that He was heralded as that coming One, and then he will next describe the nature of the One who came.

How God Anointed Jesus (10:38) - The word “anointed” is the Greek word chrió. It is the root of the word Christos (Christ) used in Acts 10:36. Thus, Peter is making a verbal confirmation that Jesus is the Christ because he was anointed by God as such. The beginning of Jesus' earthly ministry (cf. Matthew 3:13-17; Luke 3:21,22).  Jesus was baptized by John in water, and God anointed Jesus with the Holy Spirit. In the Old Testament in the prophets, the noting of being anointed becomes a point of messianic anticipation as the words obviously point to One (Jesus) who was yet to come and who would accomplish marvelous things or fulfill the promises made by the Lord to His people. Jesus fulfilled those prophesies. (see Luke 4:16-21). The gospels clearly tie the baptism of Christ in with this anointing. He was already holy and sinless, but the act of baptism became the visible and explicit act of God acknowledging Him as the One especially set apart and anointed to fulfill the messianic promises.

We Are Witnesses of All Things (10:39) - The presentation concerning Jesus Christ by Peter to Cornelius continues with these words, saying, “And we are witnesses of all things.” Peter explains that those who were with Jesus now stand as witnesses to the events that occurred. This was what was stated by Jesus just prior to His ascension (Acts 1:8).  This is also a part of Paul’s presentation of the gospel, noting it as a confirmation of the events that occurred (1 Corinthians 15:3-8). 

Him God Raised Up (10:40) - God the Father brought Jesus Christ back to life bodily from the dead on the third day after His crucifixion. In all, the resurrection on the third day is noted thirteen times. The resurrection is explicitly attributed to God the Father acting with sovereign power, vindicating Jesus after humans put Him to death. The "third day" marks the exact fulfillment of prophetic and scriptural timelines (such as Hosea 6:2) and Jesus' own predictions. 

Unto Witnesses Chosen (10:41) - God did not leave the resurrection hidden or abstract; He ensured the living, physical Christ appeared openly to chosen eyewitnesses (the apostles and believers who ate and drank with Him).

He Commanded Us To Preach (10:42) - Peter is surely noting what Jesus said after the resurrection, such as that found in Mark 16:15 – “And He said to them, ‘Go into all the world and preach the gospel to every creature.’” Such verses as that, and even just prior to the ascension in Acts 1:8, indicate that the apostles were given a commission to convey what they knew, and it was to extend beyond the borders of Israel.

Testify (10:42) - The word translated as “testify” is stronger than to simply witness or testify (marturomai). Rather, it is a word already used twice in Acts which goes a step further, diamarturomai. By adding the prefix dia (through), it means to thoroughly testify and to even solemnly charge. In other words, conveying the gospel also conveys the necessity to further explain what accepting or rejecting the gospel implies, if the situation so requires it.

Whosoever Believes in Him 10:43 - This means of salvation - faith in Christ alone. Notice that Peter, who is now speaking to Gentiles who are outside of the covenant people Israel, does not say “who observes,” “who is circumcised,” “who joins himself to,” or any other prescription where some type of self-expressed work must be performed. Rather, Peter levies upon these people an act of faith alone, saying, “everyone believing.” And the object of this faith is Jesus, “in Him.” This is what Jesus says in John 3:16. It is repeated time and time again in the Book of Acts and in the Epistles. There is no other requirement levied upon a sinner than to believe in the risen Christ.

The Circumcision (10:45) - The Jews who believed. Being circumcised was not the only requirement to being a Jew, but it was one that could not be overlooked. That goes all the way back to Exodus. These believing Jews, meaning believers in Christ had witnessed both the true circumcision of and a partaking in the Passover by these Gentiles (Romans 2:25; 1 Coriinthians 5:7). Though these Jews probably did not even consider the coming of the Holy Spirit in this light, it is exactly what has transpired. These strangers, not of Israel, had now become as natives of the land, having been brought into the commonwealth of Israel by a mere act of faith. In the coming of the Holy Spirit upon them, it says they “were astonished.”

Gift of the Holy Spirit (10:45) - A gift cannot be earned. This does not mean there aren’t conditions in receiving it, but it is something granted apart from any sort of merit. The Spirit is not given apart from hearing. There must be a transmission of the message. The Spirit is not given apart from believing the gospel. There must be an inner acceptance of the message that has been spoken. These are necessary conditions. These Gentiles met the necessary conditions, and they were given the gift of the Holy Spirit.

Tongues (10:46) - This was the sign to those who were there at the first, and it is a sign to them now that the same Spirit had approved of these Gentiles in the same way. It is to be remembered that the word glóssa, or “tongue,” simply means a known language. It is normally a language naturally acquired, so these Gentiles were speaking as if the languages they were uttering were commonly known to them. The symbolism is that of the reversing of the dividing of languages at Babel in Genesis 11. Not only had the Jews spoken in various tongues as the Spirit gave utterance, but even these Gentiles had now been imparted this gift.

Magnifying God (10:46) - Along with that, it says they were “magnifying God.” The word is megalunó. It was used in Acts 5:13 where it noted that the people held the apostle in “high esteem.” It signifies to make great or to declare great.

Can Anyone Forbid Water (10:47) - The Greek reads “the water.” Of this, Vincent’s Word Studies says, “Note the article: the water; coordinating the water with the Spirit (see 1 John 5:8), and designating water as the recognized and customary element of baptism.” This is in accord with Jesus’ words as are explicitly stated in Matthew 28:19, 20. Jesus spoke these words after the completion of His work in fulfillment of the law. He spoke to them in relation to the New Covenant in His blood, a covenant that clearly and explicitly includes Gentiles (see 1 Corinthians 11:25 and 2 Corinthians 3:6). The command by Jesus to “baptize” is not referring to the coming of the Holy Spirit, but to water baptism. This is obvious because “making disciples” and “teaching them to observe” are instructions for those who are to also perform the water baptism. Water Baptism is for those who have already been saved and received the Holy Spirit.

Morning Message: Cornelius the Centurion

Bobservations' Column
Titled - "Cornelius the Centurion"
Written by: Pastor Bob Lawrenz

The end of Chapter 9, last week, seemed rather anti-climactic, but it sets the stage for what happens this week in Chapter 10. Today, we are introduced to a Roman Centurion by the name of Cornelius. He follows the Jewish scriptures, he is generous, and being a Centurion, is respected because of his position in the Roman Army. One hundred men serve under him, and take orders from him. And he is “of a good report” among the Jews.

He gives alms, he prays, and God recognizes his devotion, and memorializes this Soldier of Rome in this book, giving him a commission to go find Simon Peter. Peter’s reputation as a healer spread up and down Israel’s Coastal “Plain of Sharon” along the Mediterranean coast, because of the healing of Æneas, and the resurrection of Dorcas (Tabitha) in Chapter 9. The Cities of Joppa and Lydda, where the healings took place, were less than 15 miles apart. The healings were noteworthy and well known along the coast.

We may think that the Lord does not use an occupying Army in Israel to perform His will, but apparently, He does! Cornelius was to go to Joppa, to find Simon Peter, and just as Cornelius has a vision from the Lord concerning Peter, Peter has a vision from the Lord about three men who are looking for him. And Peter, being a Jew, would have had misgivings about spending time with anyone who was not a Jew, according to Jewish Law, and tradition.

Hence, Peter’s vision of the sheet with many foods upon it. While the Law required separation, the Lord calls His Provisions holy, not common or unclean. This is a turning point for Peter as he understands that introducing Jesus to the Jews is for the Gentiles too, for there is no salvation available to anyone except through Jesus the Christ.

“Jesus saith unto (Thomas), ‘I am the way, the truth, and the life: no man cometh unto to the Father, but by me.’” - John 14:6

“…feed My lambs.” “…feed My sheep.” “…feed My sheep.” - John 21:15-17

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 10:1-33 - "Cornelius the Centurion"

Summary/Additional Commentary & Definitions:

Hidden prejudices exist in all of us. Because of our fallen nature, our tendency is to think of ourselves as somehow above others, better than others. We look at the cultural differences, outward appearances, opposing ideologies and religions, and we judge accordingly. While we justify ourselves, we condemn others. Yet don't we need to look at others as individual human beings on equal par with us, all sinners who need God's grace and gift of salvation?

In order to be effective witnesses for Christ's kingdom, those hidden prejudices must be broken down.

To understand the context of this week's lesson, we have to understand the landscape, and the obstacles; the Gospel of Jesus Christ, and the command to share it with the world. We have Roman occupation in the land of Israel, Cornelius a Roman Centurion, and Peter the apostle and we have God who orchestrates events to bring them together.

Peter was staying at Joppa on the Mediterranean coast. It was the city where the prophet Jonah had fled to board a ship to Tarshish. You remember the story. Jonah was trying to run away from God, and from His command to go and preach repentance to the wicked city of Ninevah, the capital city of Israel’s arch-enemy, Assyria. The Assyrian Empire was notorious for extreme military violence, documented by carving graphic atrocities—such as mass impalements, flaying enemies alive, and stacking severed heads—directly onto palace walls. For centuries, Assyria terrorized the Middle East. In 722 BC, Assyrian forces conquered the northern kingdom of Israel (Samaria) and violently deported its population. Yet we know that Jonah eventually obeyed God, and to his surprise, the city repented though it wasn't long lasting.

So while Peter is at Joppa, God was preparing his heart to minister to his coming Gentile visitors. God gave Peter a vision of an assortment of animals, both clean and unclean (Acts 10:11–12). Peter heard a voice saying, “Get up, Peter. Kill and eat” (verse 13). Peter resisted this command, having never eaten non-kosher food before (verse 14), but the voice replied, “Do not call anything impure that God has made clean” (verse 15). This vision was repeated three times, and then Peter heard the Spirit saying that three men were looking for him and that he should go with them without hesitation (verses 19–20).

About 30 miles north of Joppa and some 65 miles northwest of Jerusalem, was the Roman provincial capital, Caesarea, where the governor lived. Under his authority were some 3,000 troops, including the Italian cohort. Serving with this unit was Cornelius, a centurion who commanded 100 soldiers. The Jews despised the Roman occupation of Israel; they hoped that Messiah would come and deliver them from the Roman oppression.

And so, the stage is set: you have a Gentile Roman soldier, representing the despised occupation of Israel, residing in the main city of the Roman occupation. Thirty miles south you have a Jewish apostle, temporarily residing at the spot where Jonah had taken off in disobedience to his commission to preach to Israel’s enemy. And behind the scenes, God is orchestrating the events to bring these two men together in a way that shocked both of them by breaking down the wall of prejudice between them. God promised Abraham in Genesis 12:2-3, that He would make him into a great nation, bless him, make his name great, and use him to bless all families and nations on earth. The result of the story is that today you and I who are Gentiles are fellow heirs and fellow members of the church with the Jews, and fellow partakers of the promise in Christ Jesus through the gospel (Ephesians 3:6).

Jesus is the Messiah that the Jews had been anticipating for centuries (see Luke 2:25; 3:15). As such, He was born into a Jewish family and was reared according to Jewish law in a Jewish town (see Luke 2:27; Galatians 4:4). Jesus selected Jewish disciples, spoke in Jewish synagogues and the Jewish temple, and traveled mostly in Jewish areas. His mission, in fulfillment of the Jewish prophets, was to the Jewish people. However, none of this means that Jesus’ ministry was limited exclusively to the Jews.

Jesus paid the price for all sin, making salvation available to the whole world (1 John 2:2). Jesus Christ is God Himself (John 1:1). Jesus died on the cross as the payment for all our sins, and He rose from death in resurrection (1 Corinthians 15:3–4). Jesus said He was the Good Shepherd, and He predicted that His flock would be greatly expanded: “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (John 10:16).

It took a while for the early church to recognize that salvation was available to the Gentiles. The Jewish Christians who fled the persecution in Jerusalem went into the Gentile regions of Phoenicia, Cyprus and Antioch, but they were “spreading the word only among Jews” (Acts 11:19). Peter was hesitant to bring the gospel to a Gentile household, but God made it plain that Cornelius was also one of the elect (Acts 10).

“Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too” (Romans 3:29). Jesus was the Jewish Messiah, but He had come to offer salvation to everybody. The Messiah was to be a “light for the Gentiles” (Isaiah 42:6). So, call on Jesus, because “everyone who calls on the name of the Lord will be saved” (Acts 2:21).

Sunday Morning Audio Message:

Key Words and Definitions with Reference:

Caesarea (10:1) - Caesarea has already been mentioned twice in Acts. It was first noted when Philip is said to have preached in cities until he came to Caesarea (8:40). It was also mentioned in verse 9:30 where it noted that the brethren brought Saul down to Caesarea and sent him off to Troas. Caesarea, often called Caesarea Maritima to differentiate it from Caesarea Philippi, was an important port city in the first century AD and the site of numerous events in the book of Acts. Caesarea Maritima is located about 30 miles north of modern Tel Aviv on the Mediterranean coast. In ancient times, it boasted one of the world’s largest artificial harbors and was a center of Roman governance in the region. In the New Testament, it is mentioned only in the book of Acts.

Cornelius (10:1) - Cornelius in the Bible was a centurion, a commander in the Italian Regiment of the Roman military. He lived in Caesarea. His story in Acts 10 is important because it was in Cornelius’s household that God publicly opened the doors of the church to the Gentile world. The apostle Peter was present to see it happen, just as he had been a witness to the opening of the doors to the Samaritans (Acts 8) and the Jews (Acts 2). Despite being a Roman, Cornelius was a worshiper of God, a Jewish proselyte known and respected by the Jewish community (Acts 10:22). Cornelius was a devout man who regularly prayed and gave to charity (verse 2).

A Centurion (10:1) - One of sixty officers in a Roman legion, each of who commanded 100 men. This is defined by the word “centurion.” In Greek, it is hekatontarchés, coming from hekaton, one hundred, and archó, to rule. Hence, he rules over a hundred. Of this ruling position, Luke says it was “of what was called the Italian Regiment.

Italian Band (Cohort/Regiment) (10:1) - He is an Italian soldier in a unit that is part of a greater unit forming the tenth part of a legion. The word translated as regiment was used in the gospels in regard to those stationed in Jerusalem at the time Jesus was crucified (see Matthew 27:27). Noting him as being of the Italian Regiment is probably expressly stated to identify the entire regiment as being from Italy and not hired or conscripted natives from other areas. This regiment may have been designated to provide protection for the Roman proconsul who ruled in the area. A standard Roman cohort consisted of roughly 600 soldiers

A Devout Man (10:2) - The Greek simply reads, “devout.” It is a new word to Scripture, eusebés. It signifies pious, God-fearing, devout, etc. The word carries a different sense than that used in Acts 2:5 and 8:2, eulabés. That word denotes someone who properly takes hold of what is known, such as the law of Moses. This word in verse 10:2 is more like someone who properly esteems or reverences. Cornelius may not have known the true God, but he knew He was there, and he reverenced Him as such. Thus, he was pious. That alone sets him off as an exceptional person considering his profession.

Feared God (10:2) - Luke continues to describe him. As he does, and unlike the NKJV rendering, he will use present participles to do so. He says, “and one who feared God.” Rather, “and fearing God.” A technical term used by Jews to refer to Gentiles who had abandoned their pagan religion in favor of worshiping Jehovah God. Such a person, while following the ethics of the OT, had not become a full proselyte to Judaism through circumcision.

Vision (10:3) - The word translated as vision is horama. It was used once by Matthew after the transfiguration. All eleven other uses are found in Acts. It is something that is gazed at, and it is normally supernatural in nature. Cornelius is not asleep, but rather it is as if he is looking through a portal into another dimension. In his vision, he saw “an angel of God coming in.” Cornelius was praying and then there was someone there.

About the Ninth Hour (10:3) - This would be at 3 pm. It is the time of Israel’s evening sacrifice, and it is the hour that Christ died on the cross

Angel (10:3) - As for the word aggelos, or angel, it means a messenger. It can refer to a supernatural being or a human. It is someone sent carrying a message. In this case, he is being sent from God. With that, the verse finishes with, “and saying to him, ‘Cornelius!’” The sense is that Cornelius was in prayer and may have had his eyes closed or was mentally fixated on his prayer. Suddenly, and without any motion, someone came in and has spoken his name. This is what sets up the reaction coming in the next verse.

Looked . . .  Afraid (10:4) - The word translated as “observed,” atenizó, is one that indicates being completely fixed in staring at something. It is giving full attention to what is seen. One can see hints of the word “attention” in it. Cornelius was praying and, all of a sudden, this messenger was there. This caught his full attention and brought him to a state of terror. Cornelius understands this a divine messenger, “What is it, lord?” This seems to be the case because of the terror just noted.

Memorial (10:4) - The messenger speaking to Cornelius tells him the reason for his coming to him.  Cornelius's heart felt prayers, devotion, and goodness have ascended and were like a fragrant offering.  These things are specifically noted "for a memorial."  God heard him, and received these offerings.   The word mnémosunon, or “memorial,” is a remembrance. The word signifies a reminder. It is something that is worthy of remembering such as in Matthew 26:13 and Mark 14:9. This is not salvation, but this demonstrates that his heart was set in the right direction. 

Send Men to Joppa . . . for . . . Peter (10:5) - This time, instead of a believing Jew receiving instructions to go to an unbelieving Jew to have his eyes opened, it is a Gentile being told to send men to a believing Jew so that the sender may have his heart rightly turned to God.  In considering the story of Cornelius in the Bible, it is important to note that being religious is not enough to save a person. Cornelius was as devout as they come, and he worshiped the one true God. Yet he still needed to hear the gospel and respond to it positively. That’s why God sent Peter, so that Cornelius could hear of the death and resurrection of Christ, which Peter clearly preached later in the chapter (Acts 10:39–40, 43). It was only after Cornelius and his household received the message about Jesus that they received the Holy Spirit and were born again. The story of Cornelius not only shows the necessity of the gospel but it indicates that God will move heaven and earth to bring the gospel to those who are ready to receive it.

Devout Soldier (10:7) - This was a respectful, reverent soldier that was assigned under Cornelius who was obviously highly trusted and who would understand the weight of the matter that would be taking place as it unfolded.

Housetop to Pray . . . Sixth Hour (10:9) - All kinds of worship occurred on the flat roofs of Jewish homes. (2 Kings 23:12; Jeremiah 19:13; 32:29).  Housetops were used for “getting closer to God,” just as the people would go to the high places for worship throughout all of the Old Testament. The idea is that of being elevated and in the open so that God could supposedly be more accessible. The sixth hour is 12:00 PM (Noon).

Trance (10:10) - It is not the same word, translated as “vision,” that described what happened to Cornelius in verse 10:3. This word, ekstasis, was seen in Acts 3:10 when describing the amazement of the people when the crippled beggar had been healed. It signifies a displacement of the mind. Thus, it is bewilderment or ecstasy. Peter has entered into a different and bewildered state. It is in this state that he will start to understand particular points of theology that he never had considered before.

He Saw Heaven Opened . . . Vessel Descending (10:11) - Peter beholds heaven opening.  It is right there before him as he looks. While beholding this marvelous scene, it next says, "and a vessel."
This thing, described here as an object, takes hold of his vision. The word simply means a vessel by which something is contained. In this case, the object is “like a great sheet.” The word is othoné, and it is found only here, and in verse 11:5 where Peter explains to others what he saw. It is fine linen, and thus it refers to a sheet or a sail. It is a piece of linen, obviously square (as will be seen), and extremely large. The description of it being a sail would then fit more readily with the typology of what will later be described for other reasons as well.
Of this great object like a sail, it next says it was “knit at the four corners.” The word translated as “corners” means “beginnings.” It is the very extremity of the sail, and this is what would naturally be done to a sail. The billowing square sail of a ship is what catches the wind and impels it forward as it is bound by its corners. The verse finishes with the words, “descending to him ... and let down to the earth.”
The number four in Scripture is defined by Bullinger as the number of creation. It is the world number and especially the city number. This object bound at the four corners descended down to the earth. As such, it would indicate the four corners of the earth noted elsewhere in Scripture, such as in Isaiah 11:12. It is a way of describing the totality of a location, such as a city or a country, or even the earth itself. As this has descended from heaven, its origin is in heaven. Due to its great size and the fact that it has four corners, and that it has descended to the earth, it is emblematic of the entire earth. These things can be deduced even before the next verses are given.
Though getting a bit ahead of the narrative, what is being seen is a picture of the cleansing of the Gentiles through Christ’s work. The sail is the means by which the message goes forth, signifying movement on the seas, even to the furthest parts of the world. The sail being made of linen provides its own picture of purity. All that are noted upon it are cleansed by the blood of Christ, apart from deeds of the law, and are deemed as acceptable to God because of Him. The sail having four corners signifies that the gospel will go forth to every part of the earth, the four corners representing the entire earth. And the animals, regardless of the kind, are included in the scope of the transmission of the gospels.

All Manner of Four-Footed Animals (10:12) - Israel was set apart under the law and was permitted to eat only certain foods derived from a select list of animals. Gentiles have no restrictions on them concerning dietary laws. This goes all the way back to Genesis 9. Both clean and unclean animals. To keep the Israelites separate from their idolatrous neighbors, God set specific dietary restrictions regarding the consumption of such animals (cf. Leviticus 11:25)

Kill and Eat (10:13) - With the coming of the New Covenant and the calling of the church, God ended the dietary restrictions (cf. Mark 7:19).

Common or Unclean (10:14) - Un holy or defiled. The law was introduced as a tool for Israel, and Israel alone, to conduct its affairs. The Gentiles were never placed under that law, and no dietary restrictions, apart from drinking blood (Genesis 9:4), were placed upon the people of the world. With the law fulfilled by Christ, it was set aside. The Gentiles who ate unclean animals are no longer considered unclean. This will be made explicit in the coming verses.

God Has Cleansed (10:15) - More than just abolishing the Old Testament dietary restrictions, God made unity possible in the church of both Jews, symbolized by the clean animals, and Gentiles, symbolized by the unclean animals, through the comprehensive sacrificial death of Christ. The descending of this object from heaven to the earth was to signify to Peter that a mystery was being revealed. That mystery is then explained by Paul in Ephesians 3:1-7.

Doubted in Himself (10:17) - Meaning he was totally perplexed as to what the vision had meant. As he is working it out in his mind, the answer to his state of confusion was literally, just about to knock on the door.

Arise . . . Go With Them (10:20) - The time of pondering has come to an end, and the Holy Spirit instructs him to go with these Gentiles. He doesn't have to worry about intermingling with Gentiles, God has sent them.

Warned From God by an Holy Angel (10:22) - As for Cornelius’ instruction, it was “by a holy angel.” It is the same word used in verses 10:3 and 10:7 when describing this messenger from God, but the men have affixed the word “holy” to the description. Though not included in the narrative, this would have been from the lips of Cornelius, acknowledging that the messenger was holy. This would be in accord with the description of verse 10:3 which acknowledged it was “an angel of God.” Next, continuing their words to Peter, they say it was this angel from God who was sent “to summon you to his house.” This may have seemed unusual, suspicious, out of place, or whatever else to Peter. For all he might have known, it could be a setup to have him arrested for evangelizing. As such, the voice from heaven during his vision had said, “Arise therefore, go down and go with them, doubting nothing; for I have sent them” (Acts 10:20). The way, with all of its possible contingencies, had been paved so that Peter would be fully aware that this was a divinely appointed meeting and that he should not hesitate to respond favorably to their request. With that understood, the verse ends with, “and to hear words from you.”

Called (Invited) them in (10:23) - While normally, self-respecting Jews did not invite any Gentiles into their home, especially soldiers of the hated Roman army, Peter welcomed them into the house without question and entertained them. Despite being Gentiles, they were treated well and with proper respect. From there, it says, “On the next day Peter went away with them.”

Certain Brethren (10:23) - Further explained by Peter in Acts 11:12, there were six Jewish believers, identified as "those of the circumcision" in verse 45, that traveled together to the house of Cornelius.

Waited for them (10:24) - It was obvious that he was on pins and needles as he waited. One can see him sitting in a chair in his house, getting up, walking back and forth, sitting back down, fidgeting his feet, and getting up to walk back and forth again. Whatever plans may have existed before the vision, they would have been put on hold so that he would be at home when Peter arrived.

Fell Down (10:25) - Using HELPS Word Studies as a guide to define the various ideas it conveys, it is from prós, “towards,” and kyneo, “to kiss.” It thus signifies to kiss the ground when prostrating before a superior; to worship, ready to fall down/prostrate oneself; to adore on one's knees; to “do obeisance.” The word suggests the willingness to make all necessary physical gestures of obeisance. Cornelius has been told that Peter will tell him what he must do, meaning that he has the answer to man’s problem. Possibly assuming that he has been sent by God, Cornelius fell at his feet and worshiped him. This is speculation, but it is well-grounded in the action he has taken. Although it is true Peter has been sent by God, meaning first by Jesus who is God as an apostle, and then by the Spirit who has directed him through the trance on the rooftop, he is neither the Messiah nor is he worthy of worship.

I Myself Am Also a Man (10:26) - Only the triune God deserves worship. Peter makes clear that isn't him.

Unlawful (10:28) - Peter followed the Jewish standards and traditions his whole life. His comments reveal his acceptance of a new standard in which Jews no longer were to consider Gentiles profane.