Teachers, this sermon is the first recorded sermon presented to people who were not Jews. Two educational experiences were necessary before the sermon was preached. First, Peter had to understand it was God's will for people who were not Jews to hear about and respond to Jesus Christ. Peter had to understand God's purposes would be accomplished only if people who were not converted to Judaism heard about and responded to Jesus Christ. Second, Cornelius had to understand he needed to and could respond to Jesus Christ.
This sermon with the circumstances leading to it marked the beginning of Christianity's transition to a world movement.
The Purpose: In writing Acts to Theophilus, Luke had specific objectives (Acts 1:1,2; Luke 1:1-4). This was one of those objectives: explaining how Christianity moved from Jewish poor people in a small nation to influencing people [including prominent people] as a world movement. That was a significant explanation! The Jewish people in Palestine lived [by choice] in isolation. In Palestine devout Jews deliberately limited contact with people who were not Jews. Christianity began in a small country among people noted for religious intolerance and closed communities. Many of their prominent people and leaders opposed Christianity. Yet, it became a world movement that touched people who were not Jews. How did that happen? The explanation began by revealing why the gospel was presented to Cornelius, his relatives, and close friends.
In no way does this information attack the inspiration of the Bible. The Bible is God's word. It survives, lives, and influences people because God is [uniquely] its source. Sometimes oversimplified concepts of inspiration hide the full revelation and message of scripture. Inspiration was not the dictation of a message from God by the Spirit through a human writer. Each writer kept his own personality and human abilities as he wrote the letters or messages which became books in the New Testament. For some, inspiration included personal experience. For others, inspiration included research. Luke plainly stated he used research to prepare his message for Theophilus (Luke 1:1-4). A study of inspiration (which is good and needful ) is not the purpose of this lesson. A study of inspiration should not become the focus of this lesson.
Luke wanted Theophilus to know his convictions were founded on fact. Luke wanted Theophilus to understand how Christianity moved from a Jewish concern to a world concern.
Peter's situation: From the beginning of Christianity (Acts 2), Peter led the Jewish Christian movement (Acts 3:4,12; 4:8; 5:1-5,9,15,29). Jesus promised Peter he would open the doors of God's kingdom (Matthew 16:19) [Matthew 18:18 states all the apostles would "bind" and "loose."]
From Acts 1 to Acts 9, Christianity was a Jewish movement. Israel was God's chosen people. The promise of a Messiah (Christ) was given to Israel. God's law was given to Israel. Israel knew the living God. Most people outside Israel did not even know the living God. The Jewish mindset, including the mindset of Jewish Christians, did not think the gospel was for all people. Not even devout Jewish Christians considered sharing the resurrected Jesus with people who did not know the living God. Even Peter considered that "unthinkable."
God prepared Peter to understand what Peter never considered. God used a repeated vision [three times!] of common and unclean animals (vv. 9-16), a repeated command [three times!] (v. 13), and direct instruction from the Holy Spirit (vv. 19,20) to prepare Peter for the "unthinkable." Peter believed the gospel belonged to those within Judaism. He rejected God's direct command (v.14) and was perplexed by his vision (v. 17). Sharing Jesus with those not converted to Judaism was "unthinkable." Peter went to Cornelius' home because of God's conditioning (v. 29). Yet, Peter did not understand why he was there.
This is a clear example of a Christian who knew God's partial will and purposes, but who was convinced he knew all of God's will and purposes. Until this incident, Peter was a significant leader [if not the leader] of the Christian movement. He was an apostle. He had been one of Jesus' closest friends. He talked to the resurrected Jesus. He had special commissions given to him by Jesus. He had the Holy Spirit. He had power. He preached the Pentecost sermon and declared to the Jewish people that God made the crucified Jesus Lord and Christ. Yet, he did not have a full grasp or understanding of God's purposes. In fact, his understanding rejected God's purposes. Please note that three visions, a direct communication from the Holy Spirit, and the message of three visitors did not give him the understanding God wanted him to have. These things merely conditioned him to understand.
Peter's baptism command to people who were not converts to Judaism (v. 48) irreversibly changed Peter's life and role as a Christian leader.
Prior to the baptism of Cornelius and those in his home, Peter was the leader of the Jerusalem congregation and likely the Jewish church. After Cornelius and those at his house were baptized, Acts never presents Peter as the leader of the Jewish church. Though [after much evidence] leaders in the Jerusalem congregation accepted Peter's actions (11:18), many Jewish Christians considered his actions inappropriate (Acts 11:2,3). When Peter presented all the evidence that led to his decision, they "quietened down" [literally, "became silent"] when they heard the Spirit fell on those people "as He did upon us at the beginning."
In Acts 15 a major decision was made regarding baptized believers who were not Jews. It is significant that Peter was a witness (15:7-11), but not the one who made or announced the decision (15:12-21). Note Acts 15:7 verifies that Acts 11 did not resolve the matter. The discussion concerning baptized Christians who were not converts to Judaism began with "much debate." Note in announcing the decision, James based his announcement on "my judgment" (15:19). The decision was not based on Peter's judgment, even though Peter received the revelation and experiences of Acts 10.
Later, Peter visited Christians who were not Jews in Antioch (Galatians 2:11-13). He withdrew association with them when Jewish Christians from Jerusalem came because Peter was afraid of those from the circumcision. Cornelius' conversion produced a traumatic event in Peter's Christian life. He did exactly what God instructed him to do, but fellow Christians made him afraid.
Cornelius' Situation: Evidence suggests Cornelius was a prominent person. He was a Roman military officer known as a centurion. Centurion's were in charge of one hundred men. He was stationed in Caesarea, a city in Palestine located by the Mediterranean Sea. Herod the Great built Caesarea to serve as a Judean port. Later, the city was the official residence of the Roman governors who ruled the Jews. Basically, people who were not Jews lived there, though it had Jewish residents. It is significant that Cornelius was stationed in Caesarea.
To Theophilus, the conversion of Cornelius had special significance because of who Cornelius was and where he was stationed.
This man who was not Jewish or a convert to Judaism was a God fearer. He is described as devout, a man who influenced his household to fear God, and a man who was charitable toward the Jews (v.2). This devout man who daily prayed to the living God occupied a major role in the Christian movement's transition from a national movement in a small country to a world movement. Jewish sacrifices rose as memorials to God. Cornelius' prayers and alms rose as a memorial to God (v. 4).
Cornelius was an excellent case of conversion to help Theophilus understand the transition. Cornelius had not converted to Judaism, but he was deeply impressed with Judaism. He worshipped and prayed to the God of the Jews. He daily prayed at the times devout Jews prayed. Though he helped maintain order among the Jews as an officer in the Roman occupation force, his charitable acts to Jewish people were kind, considerate, and respectful. Here was a man who was not a convert to Judaism, but who was filled with respect and appreciation for Judaism. Cornelius was not the first such person. See Luke 7:2-5.
An angel commanded him to send for Peter. Peter would share God's message with him. He immediately sent two servants and a devout soldier to invite Peter to come (v. 7). The trip was more than a day's walk [about thirty miles]. The men left after three in the afternoon and arrived about noon the next day (v. 9). The return trip took two additional days (vv. 23,24). Cornelius anticipated their arrival and waited with relatives and friends to hear Peter's message (v. 24).
Cornelius' genuine devotion to God is evidenced by his prompt response. He expected Peter to accept his invitation. If an angel told him to send for Peter, he believed Peter would come. Cornelius truly believed in God. He was not "conveniently" being "politically expedient" as the officer in an occupation force who helped maintain order.
The "double lesson" sermon: The sermon had a double lesson. For Peter, the lesson was God's desire to save all people through Jesus Christ. That lesson astounded Peter! He arrived in Caesarea with new understandings. He knew [as did they] it was highly unusual for Jews to visit the home of people who were not Jews (v. 28). Yet, he and his Jewish witnesses were there. They were there because Peter grasped his vision's meaning: no person should be called common or unclean. However, Peter did not understand the reason for the invitation.
Note that Peter knew God wanted him to visit Cornelius, but he did not know the purpose of the visit. The purpose of the visit could be a healing (Peter performed miracles--Acts 9:33-42). When Peter arrived, he did not understand that he came to share Jesus Christ with these people.
After Cornelius explained why he sent for Peter, Peter fully understood. "I certainly understand now. God does not prefer one people over another. [What an insight for a first century Jew!] Any person in any nation who reverences God and works righteousness may belong to God" (vv. 34,35). For any first century Jew, that was a huge, incredible understanding.
It is difficult for us to grasp the magnitude of this understanding for Peter. Before this understanding, Peter devoutly believed it was inconsistent with God's will and purpose for people who were not converts to Judaism to be converted to Christ. To Jewish Christians, conversion to Judaism was a necessary stepping stone to conversion to Jesus. Note: what Peter understood with difficulty other Jewish Christians rejected. Peter's understanding was correct, but other Jewish Christians considered it to be unquestionable error. Christians commonly conclude God acts in ways that make sense to "us."
With that understanding, Peter introduced Cornelius and those assembled to Jesus the Lord. For the first time, Peter understood Jesus peaceably united Jews with those who were not Jews. Cornelius needed to understand that it was unnecessary for him to be "an outsider."
Cornelius could be a part of God's people existing in complete relationship with God. Peter realized a radical truth: Jesus destroyed the division that separated Jews from people who were not Jews when both accepted God's accomplishments in Jesus. Jesus wanted to be the Lord of believers, regardless of the person's ancestry.
Cornelius and those assembled knew about Jesus. They heard that God anointed Jesus with the Holy Spirit and power, and that Jesus used his anointing to do good and heal (v. 38).
Jesus' life and deeds were known outside the Jewish nation.
They knew Jesus was crucified at Jewish insistence, but Peter knew Jesus was resurrected (vv. 39-41). Peter was a witness! He ate and drank with Jesus after Jesus' resurrection! Jesus "ordered" him and the apostles to proclaim what happened (v. 42). They were to testify that God appointed the Resurrected One to serve as the Judge of the living and dead.
Note the emphasis on the fact that Jesus' resurrection was real: Peter ate and drank with Jesus. Note Jesus was visible only to those who were to be witnesses. He did not appear to skeptics, but to disciples. The witnesses were expected to verbally share their experience.
The Interruption: God interrupted the sermon by letting the Holy Spirit "fall" on the listeners in Cornelius' home (v. 44). The Jewish witnesses were amazed that the gift of the Holy Spirit was "poured out" on people who were not Jews. The witnesses understood these people as they spoke with tongues and exalted God (v. 46). Peter asked the witnesses if they could refuse to allow the listeners to be baptized (v. 47). He then ordered the listeners to be baptized in Jesus' name (48).
Peter and his Jewish witnesses needed an unquestionable sign that these people should be baptized. [Please do not isolate their act of baptism from their faith. Baptism was a faith response.] The "falling" of the Spirit is an important evidence in Peter's later defense of his decision (Acts 11:15-17). Peter used wisdom in taking Jewish witnesses.
The primary similarity is the common emphasis on Jesus. The primary difference is the lack of Jewish prophesy.
Cornelius' religious actions and attitude toward the Jews would change the focus of discussions among Jewish Christians. Cornelius' behavior and character would not be the focus of discussions: "How can an ungodly man like him become a Christian?" Instead, the discussions would focus on the conversion of people who were not Jews (and did; consider Acts 15). A devout God fearer was an excellent first step in the transition.
Link to Student Guide
Quarter 2, Lesson 8