TRV
Translation
King James Version
But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
Complete Jewish Bible
But Kefa said, “No, sir! Absolutely not! I have never eaten food that was unclean or treif.”
Berean Standard Bible
“No, Lord!” Peter answered. “I have never eaten anything impure or unclean.”
American Standard Version
But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean.
World English Bible Messianic
But Peter said, “Not so, Lord; for I have never eaten anything that is common or unclean.”
Geneva Bible (1599)
But Peter sayd, Not so, Lord: for I haue neuer eaten any thing that is polluted, or vncleane.
Young's Literal Translation
And Peter said, `Not so, Lord; because at no time did I eat anything common or unclean;'
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In the KJVVerse 27,274 of 31,102
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Commentary on Acts 10 verses 9–18
9 ¶ On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
13 And there came a voice to him, Rise, Peter; kill, and eat.
14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
16 This was done thrice: and the vessel was received up again into heaven.
17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,
18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.
I. II. Main points1. 2. Sub-points
Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together - the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, Joh 18:28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Eph 3:6. Now here observe,
I. The circumstances of this vision.
1.It was when the messengers sent from Cornelius were now nigh the city, Act 10:9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.
2.It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Psa 55:17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour.
3.It was when he became very hungry, and was waiting for his dinner (Act 10:10); probably he had not that day eaten before, though doubtless he had prayed before; and now he would have eaten, ēthele geusasthai - he would have tasted, which intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread.
II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, Co2 12:2, Co2 12:3. See Gen 15:12; Act 22:17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven - that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom 16:25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Rev 21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col 3:11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Psa 8:4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven! 4. He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (Act 10:13): "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. 5. He stuck to his principles, and would by no means hearken to the motion, though he was hungry (Act 10:14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case (Act 10:15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New Testament dispensation, taken off that restraint, and set the matter at large - has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God hath cleansed, and in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, Act 10:16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every nation (Rev 7:9); but they are such as God has cleansed.
III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, Act 10:17, Act 10:18. 1. What Christ did, Peter knew not just then (Joh 13:7): He doubted within himself what this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was concerning the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt awhile, to ruminate upon a thing, and debate it to and fro in their own minds, before he clears it up to them. 2. Yet he was made to know presently, for the men who were sent from Cornelius were just now come to the house, and were at the gate enquiring whether Peter lodged there; and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion we have to make use of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Clement of AlexandriaAD 215
The Instructor Book 2
Peter abstained from swine; "but a trance fell on him," as is written in the Acts of the Apostles, "and he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-footed beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common." The use of them is accordingly indifferent to us. "For not what entereth into the mouth defileth the man," but the vain opinion respecting uncleanness.
TertullianAD 220
Of Patience
When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, not by the defilements of vessels, but of the things which are sent forth out of his mouth.
John ChrysostomAD 407
Homily on Acts 22
Wherefore did he object? That none may say that God was proving him, as in the case of Abraham, this is why he says, "Not so, Lord," etc. not gainsaying - just as to Philip also He said, "How many loaves have ye?" Not to learn, but tempting, or "proving him."
John ChrysostomAD 407
Homily on Acts 22
"But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean." This was a thing altogether offensive to them: observe then what is providentially managed. He himself also says, "I have never eaten": not being himself afraid - far be the thought from us - but it is so contrived by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived by the Providence of God.
Cyril of AlexandriaAD 444
AGAINST JULIAN 9.318-19
The law is spiritual and does not provide an explanation that stops at physical meanings. For while the holy Peter still desired to follow the customs of the Jews, and since he was trying to advance towards better things, yet because he was terribly overcome by his reverence for these figures, God sent down from heaven the linen filled with animals, which … were condemned figuratively by the decrees of the law as impure. He then ordered Peter to kill and, if he should choose, to eat. But the disciple was reluctant and spoke as a Jew: “Absolutely not, Lord, because I have never eaten anything that is common and unclean, and no impure meat has entered my mouth.” So the voice of the Lord came down, not only because God was rebuking him but also he was saying clearly, “What God has cleansed, you must not call common.” Then [Peter] immediately understood that the time had come when the shadows had to be transformed into truth. And so the passage of the figures into truth fulfilled them and should not show, as some people think, that they were placed there without a reason. Doubtless, the lawgiver does not consider a pig, or the other animals, now clean, now unclean. No, for he knows that they are well-made, for it is written, “And God saw all that he had made, and behold all was very good, and he blessed it.” For to the extent that each thing of creation has come to be and to the extent that it has been made, it will only have, so I suppose, in itself what is good. So even though the pig cannot chew the cud, it is not unclean, but rather is perfectly edible, and what is proper to something’s nature does not pollute it. As I have said, the law was figures and shadows that remained “until the time of correction.”
BedeAD 735
Commentary on Acts
Because I have never eaten anything common and unclean. The people of the Jews, boasting themselves as part of God, call common foods those which all men use. For example, pork, oysters, hares, and such animals which do not split the hoof, nor chew the cud, nor have scales among fish. But unclean foods are said to be the flesh of beasts or reptiles, which are not edible by any mortals.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 10:14 captures Peter's firm refusal to a divine command in a vision, stating, "Not so, Lord; for I have never eaten any thing that is common or unclean." This pivotal moment highlights Peter's deep-rooted adherence to Jewish dietary laws and traditional understandings of purity, setting the stage for a radical redefinition of clean and unclean and the dramatic expansion of the early Christian church beyond its Jewish confines to embrace Gentiles.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 10:14 effectively employs Irony, as Peter, a devout follower of Christ, resists a direct command from the Lord due to his adherence to traditions that Christ himself had already begun to transcend (e.g., Mark 7:19). This resistance, though born of piety, stands in stark contrast to the divine will being revealed. The passage also utilizes Symbolism, where the dietary laws and the distinction between clean and unclean foods serve as a powerful symbol for the deeper societal and spiritual separation between Jews and Gentiles. God's declaration that "What God hath cleansed, that call not thou common" (Acts 10:15) is not merely about food but symbolizes the breaking down of ethnic and religious barriers. Furthermore, the entire vision acts as Foreshadowing, preparing Peter and the reader for the revolutionary inclusion of Gentiles into the Christian community, beginning with Cornelius, without requiring them to first adopt Jewish ceremonial law.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 10:14 is a watershed moment in redemptive history, illustrating God's progressive revelation and the expansion of His covenantal purposes. Theologically, it underscores that God's plan of salvation is not limited by human traditions or ethnic boundaries. Peter's initial resistance, rooted in a sincere but incomplete understanding of God's will, highlights the tension between established religious practices and the dynamic, unfolding nature of divine truth. God's subsequent instruction to Peter (Acts 10:15) directly challenges the very foundation of Jewish dietary laws, not to abolish the Law entirely, but to reveal its spiritual fulfillment in Christ and its broader application to all humanity. This vision is a divine object lesson, preparing Peter to embrace a radical inclusivity that would forever alter the trajectory of the early church, moving it from a Jewish sect to a global movement.
REFLECTION AND APPLICATION
Peter's initial "Not so, Lord" resonates deeply with the human tendency to cling to comfort zones, established norms, and deeply ingrained traditions, even when confronted with a clear divine leading. This verse challenges believers today to cultivate a posture of humility and openness to God's ongoing work, recognizing that our understanding of His will and His kingdom may need to expand beyond our preconceived notions. Just as Peter had to learn that God's love and salvation are for all people, regardless of their background or previous status, we are called to dismantle any internal or external barriers that prevent us from extending the radical welcome of the Gospel to those whom society or even our own traditions might deem "unclean" or "unworthy." Our ultimate allegiance must always be to the Lord's present command, even when it requires us to step outside of our familiar and comfortable religious or cultural frameworks. This passage encourages us to prioritize the Spirit's leading over mere human custom, ensuring that our faith is dynamic and inclusive, reflecting the boundless love of God.
Questions for Reflection
FAQ
Why was Peter so resistant to the divine command, even though he called the speaker "Lord"?
Answer: Peter's resistance stemmed from his deep-seated Jewish identity and lifelong adherence to the Mosaic Law, particularly the dietary regulations outlined in Leviticus 11. These laws were not merely dietary rules but integral to Jewish covenant identity and their separation as a holy people from the Gentiles. For Peter, eating "unclean" food was an unthinkable violation of God's explicit commands and a betrayal of his heritage. His "Not so, Lord" reflects a sincere, albeit misguided, piety, where his understanding of God's past commands conflicted with a new, progressive revelation. He recognized the authority ("Lord") but struggled to reconcile the command with his established theological framework.
What is the difference between "common" and "unclean" in this context?
Answer: In the context of Jewish purity laws, "common" (Greek: koinós) refers to something that is profaned or ritually defiled. It might not be inherently forbidden but has become ceremonially impure, often through contact with something unclean or by being outside the sacred realm. For example, food prepared by Gentiles could be considered "common." "Unclean" (Greek: akáthartos), on the other hand, refers to something inherently impure or forbidden, particularly in the context of the Mosaic Law's prohibitions regarding certain animals (e.g., pigs, shellfish) or states of being. Peter's use of both terms emphasizes his meticulous adherence to both ritual purity laws and the specific dietary restrictions laid out in the Torah, underscoring the magnitude of the change God was about to enact.
How does this passage relate to Christian dietary laws today?
Answer: Acts 10:14-15, along with Peter's subsequent understanding in Acts 10:28 and the Jerusalem Council's decision in Acts 15, signals a profound shift from the ceremonial laws of the Old Covenant. The New Testament teaches that all foods are clean for believers (Mark 7:19; 1 Timothy 4:4); the emphasis shifts from external purity to internal spiritual purity. While Christians are not bound by the Mosaic dietary laws, the principle of not causing a brother to stumble (e.g., Romans 14) and maintaining a healthy body as a temple of the Holy Spirit (1 Corinthians 6:19-20) remain important considerations. The primary takeaway is the breaking down of barriers between people, not the re-establishment of food regulations.
CHRIST-CENTERED FULFILLMENT
Acts 10:14, with Peter's staunch refusal to eat "common or unclean" food, powerfully sets the stage for the Christ-centered fulfillment of God's redemptive plan. Jesus himself, through His life and teaching, had already begun to dismantle the very distinctions Peter so rigidly upheld. In Mark 7:18-19, Jesus explicitly declared all foods clean, stating that "there is nothing outside a person that by going into him can defile him." This radical declaration foreshadowed the broader truth that true defilement comes not from external contact but from the heart (Mark 7:20-23). The vision in Acts 10, therefore, is a divine object lesson to Peter, revealing the practical implications of Christ's finished work. Through His crucifixion, Jesus became the ultimate sacrifice, cleansing all who believe and breaking down the "dividing wall of hostility" that separated Jew and Gentile (Ephesians 2:14-16). The "common or unclean" categories that once defined God's chosen people and separated them from others were fulfilled and transcended in Christ, who makes all things new and clean. Peter's vision ultimately leads him to preach the Gospel to Cornelius, a Gentile, without requiring him to become Jewish, demonstrating that in Christ, there is neither Jew nor Gentile, but all are one (Galatians 3:28). This passage powerfully illustrates that Christ's redemptive work extends beyond individual salvation to creating a new humanity, united in Him, where no person is deemed "unclean" by God.