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:  Coming Soon!

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.

Morning Message: Saul's Assimilation

Bobservations' Column

Titled - "Saul's Assimilation"
Written by:  Pastor Bob Lawrenz

The Jews and the Christians were both suspicious of Saul’s change to the preaching of Jesus. The Jews were upset that he had turned to Jesus. Christians remembered how many of their brethren he had dragged away and persecuted. He was foreign to everyone.

For people in a new land, scriptures speak about adopting their laws and their culture.  We call this assimilation. Saul’s new life in Christ, and direction in Ministry, made him like a foreigner, so his attempt to align himself in with the Apostles was understandable.

And for the Apostles, they needed to see new fruit from Saul’s life; it was about proving himself. Was there an ulterior motive for his change? They had cause to be suspicious. How does a man change from raising havoc in the church, to building it? Was it a true miracle, or a plot to deceive?

We are introduced to Barnabas, who took Saul “under his wing.” Barnabas had witnessed Saul’s change and gave testimony of Saul’s effective preaching about the Lord, and Saul’s life was soon in danger from the Greek-speaking Jews. Saul needed to find new places to preach, like Philip had done.

Has anyone of us experienced such a change in our beliefs and lives that people do not trust us like they used to? Family, friends, and neighbors can turn on us. Perhaps even co-workers. At first, it may seem like persecution, but in the long run, it is our consistency to Christ that will prove we are not unstable. This is the proof that the world looks for, in order to align with us, or to shun us. This is the proof that will draw believers to support us in this new adoption by Jesus Christ.

The changes in heart are invisible to the world, but the changes in speech, and mannerisms, and lifestyles will eventually convince them. The Bible speaks of putting off the old man and putting on the new. Old things are passed away, and all things have become new (2 Corinthians 5:17 and Colossians 3:9, 10). This is assimilation into a new way of life, a new neighborhood, and a new land. This is “walking our talk!”

The changes may be difficult; old friends may leave, but new ones, more like our new selves, help us to become who God meant for us to be all along.

“And He that sat upon the throne said, ‘Behold, I make all things new.’  And he said unto me, ‘Write: for these words are true and faithful.’” - Revelation 21:5

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 9:26-43 - "Saul's Assimilation"

Summary/Additional Commentary & Definitions:

I love this study in the book of Acts. To be able to read the biblical and historical accounts of the early Christian church is so uplifting and inspiring. But, with that comes some deeply grievous observations and questions. Contrasting today's modern Christianity with the early church one has to wonder where we have gone wrong?

It was said of early Christians that they “turned the world upside down” (Acts 17:6), but could the same be said of the church in our generation? A realistic assessment would have to concede that the opposite has occurred—the world has turned the church upside down, and Christians have allowed it to do so.

What is the real difference?  In a word, "walking."  I read the following in a book I am reading called, "Ashamed of the Gospel," by John MacCarthur.  In the preface he writes:

"Walking is a rich biblical metaphor, used in Scripture to describe a person's pursuits and patterns of behavior.  In the Old Testament, those that walked with God - like Enoch, Noah, Abraham, David, Hezekiah and Josiah - were characterized by both earnest love for Him and joyful obedience to HIS WORD.  Out of their passion to pursue God, they sought to live in a way that pleased Him.  Their lives were characterized by patterns of integrity, uprightness, wisdom, and conformity to His Word, while they avoided the treacherous ways of the wicked.

The theme of walking also appears in the New Testament, as the apostle Paul commands believers to no longer walk according to the flesh or their old manner of behavior.  Instead, Christians are to walk in NEWNESS OF LIFE, by the POWER OF THE HOLY SPIRIT.  Because they are new creatures in Christ, their walk (or way of life) is to be characterized by faith, good works, humility, love, holiness, wisdom, truth, and obedience.  Consequently, believers are instructed to "walk in a manner worthy of the God who calls you into His own kingdom and glory; to walk in a manner worthy of the calling with which you have been called; and to conduct yourselves in a manner worthy of the gospel of Christ."

Head knowledge alone does not transform a life... walking in faith does!  How? Biblical truth enters the heart when God's Word is actively received, meditated upon, and trusted (faith), moving from mere intellectual knowledge into the inner center of human choice, desire and identity... this is when real transformation happens, and how the church impacts the world. 

Last week we began our study in chapter 9 of the book of Acts. Saul's miraculous conversion is the dramatic moment recorded in this chapter where the once zealous persecutor of the early church encountered the risen Lord, Jesus Christ on the road to Damascus and was transformed into the Apostle Paul.

This week, we begin our study beginning at verse 26 of chapter 9. The newly converted Saul is now falling under deep suspicion by fellow believers. When he attempts to join the local disciples, they reject him because they are deeply afraid of him remembering him as the fierce persecutor who had previously orchestrated the arrest and execution of Christians. Assuming his conversion is a deceptive trap to arrest more believers, a man by the name of Barnabas steps in as a mediator. He takes Saul to the apostles and advocates for him, testifying to Saul’s authentic vision of Jesus and his subsequent bold preaching in Damascus.

Saul, once accepted begins his ministry, throughout Jerusalem speaking boldly in the name of Jesus. He too is confronted by the same people that had previously targeted Stephen. With eyes now fixed on Saul, they plot to assassinate him. The disciples help Saul escape the area to the port city of Caesarea where he sails to his hometown of Tarsus. With their primary persecutor now converted and sent away, the Church throughout Judea, Galilee, and Samaria enters a period of peace. The community strengthens itself in the fear of the Lord and, comforted by the Holy Spirit, continues to grow in numbers.

The narrative shifts focus from Saul to the traveling ministry of Peter, who is visiting various Christian communities and ministering throughout the region encounters a paralyzed man, who is healed. The sight of the permanently paralyzed man completely restored triggers a massive spiritual awakening. The entire population of Lydda and the surrounding plain of Sharon witnesses the miracle and turns to the Lord.

The momentum of Peter’s ministry builds as he is called from Lydda to the nearby coastal city of Joppa to confront a tragedy, the death of a beloved woman named Tabitha. Following the pattern of Jesus, Peter sends everyone out of the room. He falls to his knees and prays. Turning toward the dead body, he commands: "Tabitha, arise." She opens her eyes, sees Peter, and sits up. Peter takes her hand, helps her to her feet, and presents her alive to the astonished widows and believers. Word of this resurrection spreads rapidly across the entire city of Joppa, leading many more people to put their faith in the Lord. Peter decides to stay in Joppa for an extended period, choosing to lodge at the house of a man named Simon, who is a tanner by trade.

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

When Saul was come to Jerusalem, He Assayed to Join (9:26) - Nothing is said here of how he did this, nor is it explained in Galatians. But it may be as simple as having gone to wherever they met, knocked on the door, and tried to sit down and fellowship with them. However, it says, “but they were all afraid of him.” Imagining the scenario in verse 26, we could see a couple of the disciples coming to the door and saying, “Yeah, we know who you are. You’ve come to spy on us and have us arrested.” There was terror in seeing him and remembering what he had previously done. Continuing on with that thought, it next says, “and did not believe that he was a disciple.” Paul probably protested that he had been converted and was a changed man, but the fear of the past wouldn’t allow them to believe that he was sincere. Rather, they probably thought it was a ploy to get them to let their guard down, and then they would all be rounded up and arrested. This is all speculation, but it fits the idea of what Luke records.

Barnabas (9:27) - Barnabas was a member of the priestly tribe of the Levites and a native of the island of Cyprus.  He was introduced in chapter 4 as a role model from those who donated property proceeds.  Here he becomes an associate of Saul, and a prominent figure later in the book.  Barnabas relays Saul's conversion to Peter and James.  In order for him to do that, he had to have been aware of it from someone other than Paul.  Whether Barnabas met Saul in Damascus or he had personally talked with someone who had accompanied him back from Damascus, he knew what had happened and was fully qualified to testify to the truth of the matter, that Paul had been a bold witness for the name of Jesus in Damascus.

Preached Boldly (9:27) - comes from the word "parresiazomai."  It is used seven times in the book of Acts, and then again in Ephesians 6:20 and 1 Thessalonians 2:2.  It is derived from the word "parresia," meaning freedom, openness, etc.   Hence, this word means "to be frank in utterance, or confident in spirit and demeanor."  Paul’s words were not just a show, but they were words of confidence that what he proclaimed was absolutely true and verifiable. Having been a Pharisee, he had the knowledge necessary to make the connections from Scripture that fully supported the notion that Jesus is Lord and that He is the fulfillment of all that the Hebrew Scriptures proclaimed.

Hellenists (9:29) - Hebrews were the native Jewish population of Palestine. Hellenists were Greek Jews from the Diaspora. Saul would engage the Hellenists, those Jews who spoke the Greek language, and he would dispute with them concerning the matter of Christ. By this time, the Greek speaking Jews were as much at odds against the issue of Jesus being their Messiah as were the Hebrew-speaking Jews. Saul engaged both in order to reveal to them that Jesus truly is the Messiah who had been prophesied. However, the Hellenists were as unwilling as the Hebrew-speaking Jews to accept the message. Because of this, Luke notes that “they attempted to kill him.”

When the Brethren Knew (9:30) - One way or another, the word concerning a threat to his life would get around and either Saul would ignore the danger, or he would have someone work on his behalf to get him out of it. In this case, it next says, “they brought him down to Caesarea.”

Caesarea (9:30) - An important port city on the Mediterranean Sea located thirty miles north of Joppa.  As the capital of the Roman province of Judea ant the home of the Roman procurator, it served as the headquarters of a large Roman garrison. Instead of staying in order to continue to challenge these belligerent and threatening Hellenists, Saul leaves Jerusalem and travels to Caesarea.

Tarsus (9:30) - This is where Saul was from.  Saul disappeared from prominent ministry for several years. While in Tarsus, he certainly would have evangelized others, and he went into these other regions as well. During this time, he probably took up his old source of employment which was making tents. It is something he could do anywhere, and it would pay for his travels as he went. During his time in Syria and Cilicia, he obviously had made converts. This can be deduced from Acts 15:41. There, it records details of the second missionary journey and refers to churches not mentioned on the first missionary journey.

The Churches Rest . . . Edified (9:31) - The churches are found "throughout all Judea, Galilee and Samaria . . ."  Remember churches are not denominations, for there is one church, and churches found in different areas form one church, the church that belongs to Jesus Christ.   During the time that Saul was away, the church throughout the area had peace and were being edified.  Saul's conversion and political changes contributed to the rest.  A stricter Roman governor and the expansion of Herod Agrippa's authority restricted the persecution.  The word "edified" means built up.  It describes orderly and continuous growth.

Fear of the Lord (9:31) - This speaks of a sense of reverence of the Lord, not a sense of terror or trembling fear.  Just as a child is admonished by his father and he has a sense of respect for him, so the church is built up in the knowledge of the Lord, growing in a sense of respect and humility before Him.

Comfort of the Holy Spirit (9:31) - Comfort signifies "close beside." Helps Word Studies says it “is used of the Lord directly motivating and inspiring believers to carry out His plan, delivering His particular message to someone else.” The context will decide what is being conveyed, whether it is a warning, an exhortation, an encouragement, etc. In this case, and because it is tied in with edification and fear of the Lord leading to peace, it is probably a mixture of exhortation – meaning the words of the apostles building them up into a fuller knowledge of Christ, and encouragement – meaning a state of feeling secure, confident, and hopeful in the faith that was espoused to all of the believers. In this state, the church multiplied, not just in numbers of believers, but in the spiritual growth of believers.

Lydda (9:32) - Peter is travelling throughout Israel strengthening the churches and instructing them while using Jerusalem as his home base.  During this trip, he came down to the saints who dwelled in Lydda.  Lod in the Old Testament located about 10 miles southeast of Joppa, it was a hub servicing roads from Egypt to Syria and from Joppa to Jerusalem. Of this town, Albert Barnes (1798-1870) notes the following – “This town was situated on the road from Jerusalem to Caesarea Philippi. It was about 10 or 12 miles southeast from Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the Crusades, it has been called by the Christians George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says that in this city the Emperor Justinian erected a church.” As for its biblical history, it appears four times in the Old Testament. Each reference is without any great specificity. Its name is defined by Jones’ Dictionary of Old Testament Proper Names as “Contention.”

Aeneas (9:33) - Use of "certain man" to describe him means he was an unbeliever.  His paralysis was incurable by the limited medical knowledge of that day. Peter comes to this bedridden man, addresses him by name and then proclaims the Source of his healing.  It is Jesus the Christ. Peter doesn't grab him, lift him or touch him.  He simply gives the command to Arise and make your bed.  He's not going to need it anymore.  Aeneas doesn't look at him like he's craze, doesn't argue, doesn't hesitate, He gets up immediately.  I love that!

Saron (Sharon) (9:35) - The plain surrounding Lydda and Joppa and extending north to Caesarea. 

Joppa (9:36) - Pronounced, "Yaffa."  This is a port city found four times in the Old Testament and ten in the New.  The name comes from yaphah, to be fair or beautiful, and so it means Beautiful.  It is the city from which Jonah went in order to obtain a ship going to Tarshish.  Today, it is located in the southern and oldest part of Tel Aviv.

Tabitha (9:36) - She was more commonly known by her Greek name Dorcas.  Both names mean "gazelle."

Dorcas (9:36) - also known by her Aramaic name "Tabitha."  Both Tabitha and Dorcas mean "gazelle" because the gazelle is an animal with bright, large eyes.   Having two names is not uncommon in the Bible.  In her case, being in Joppa which was a port town, there would be many Greek-speaking people.  Therefore, to accommodate both, she was probably known by either her Aramaic name (the language of Israel at the time) or by her Greek name (the standard language of trade and commerce in the Roman Empire at the time). Of her, Luke next says, “This woman was full of good works.”

Upper Room (9:37) - This arrangement was similar to that of the upstairs room in 1;13; 2:1. This would be out of sight of any who came by the house except for those who would purposefully go up to view her one last time. The custom in the Middle East was to always bury a person as quickly as possible, usually within the same day. Any chance to pay one’s last respects would have to come within that short timeframe.

Coats (Tunics) . . . Garments (9:39) - Close fitting undergarments and long outer robes. Tabitha had been a faithful soul and a caring provider to many. That alone would have endeared her to others. Her death would have been a source of loss to anyone who was close and shared in her life. But these women were also the recipients of her good deeds. This is seen in the next words. They were “showing the tunics and garments.” It is improbable that they carried up a display of the things she had made. Rather, it appears that they were showing her works as they wore them. In essence, “She made these just for me.” This is implied in the Greek which is in the middle voice. The middle voice is used to denote that the subject is both an agent of the action and somehow concerned with it. In other words, these ladies were most probably modeling the garments for Peter to understand the greatness of the efforts put forth by Tabitha. The types of clothing noted by Luke include the chitón, which is a garment worn close to the skin. It could be an undergarment, a shirt, a coat, and so on. The second is the himation. This is a garment worn over the chitón, such as a robe. It would often be made of wool, having openings for the head and arms. It would be a more loosely fitting garment. Of these, Luke notes that they were clothes “which Dorcas had made while she was with them.”

Many Days (9:43) - The meaning of “many days” is impossible to determine. It could have been weeks, months, or even years. The same expression was seen in verse 9:23 and it was a period of around three years. It is simply an indeterminate amount of time that means Peter stayed and conducted his affairs.

Simon, a tanner (9:43) - Peter breaks down a cultural barrier by staying with a tanner, an occupation despised by Jewish society because the tanner dealt with the skins of dead animals. It is the same name as Peter, who is “Simon Peter.” The Greek word translated as tanner is burseus. It will be seen three times in Acts 9 and 10, all associated with this person. In Chapter 10, it will note that his house is “by the sea.” Having a tannery meant a lot of refuse that needed disposal. Being by a flowing river or the sea would be an ideal spot. Further, the salt water of the sea would assist in the treatment process. As for the job itself, being a tanner, the man would carry around an odor with him. If the tanning was accomplished on site, the whole place would have a really bad stench tied to it. Records of the Jews show that it was considered a lowly, contemptible profession. The job itself cannot be equated, as some scholars do, with a job that was impure according to the law. That would be dependent on the types of hides he tanned (e.g., see Leviticus 5:2), the way they were obtained, and so on. None of these things are mentioned, and so any such thought would have to be inferred.