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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 10:19–33. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet it is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (Act 15:7), You know that God made choice among us that the Gentiles by my mouth should hear the word of the gospel. Now here,
I.Peter is directed by the Spirit to go along with Cornelius's messengers (Act 10:19, Act 10:20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God must think on those things; those that would understand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe,
1.Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (Sa1 9:15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, Joh 16:13.
2.What the direction was.
(1.)He is told, before any of the servants could come up to tell him, that three men below want to speak with him (Act 10:19), and he must arise from his musings, leave off thinking of the vision, and go down to them, Act 10:20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries; for the scripture is in the fulfilling every day.
(2.)He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty "Go with them, for I have sent them: and I will bear thee out in going along with them, however thou mayest be censured for it." Note, When we see our call clear to any service, we should not suffer ourselves to be perplexed with doubts and scruples concerning it arising from former prejudices or pre-possessions, or a fear of men's censure. Let every man be fully persuaded in his own mind, and prove his own work.
II.He receives both them and their message:
He went down to them, Act 10:21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were enquiring for. And 1. He favourably receives their message; with abundance of openness and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (Act 10:22): "Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh 7:2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews - they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company - he was warned from God," echrēmatisthē - "he had an oracle from God, sent to him by an angel" (and the lively oracles of the law of Moses were given by the disposition of angels), "by which he was ordered to send for thee to his house (where he is expecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well." Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, Act 11:14. "Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him." 2. He kindly entertained the messengers (Act 10:23): He called them in, and lodged them. He did not bid them go and refresh and repose themselves in an inn at their own charge, but was himself at the charge of entertaining them in his own quarters. What was getting ready for him (Act 10:10) they should be welcome to share in; he little thought what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes Christians and ministers to be hospitable, and ready, according as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were Gentiles, to show how readily he complied with the design of the vision in eating with Gentiles; for he immediately took them to eat with him. Though they were two of them servants, and the other a common soldier, yet Peter thought it not below him to take them into his house. Probably he did it that he might have some talk with them about Cornelius and his family; for the apostles, though they had instructions from the Spirit, yet made use of other information, as they had occasion for it.
III.He went with them to Cornelius, whom he found ready to receive and entertain him.
1.Peter, when he went with them, was accompanied by certain brethren from Joppa, where he now was, Act 10:23. Six of them went along with him, as we find, Act 11:12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which he went, and therefore he invited them (Act 11:12), or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow travellers. This was one way in which the primitive Christians very much showed their respect to their ministers: they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them; with a further prospect not only of doing them service, but of being edified by their converse. It is a pity that those who have skill and will to do good to others by their discourse should want an opportunity for it by travelling alone.
2.Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, nearly two, from Joppa to Cesarea; for it was the day after they set out that they entered into Cesarea (Act 10:24), and the afternoon of that day, Act 10:30. It is probable that they travelled on foot; the apostles generally did so. Now when they came into the house of Cornelius Peter found,
(1.)That he was expected, and this was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter.
(2.)That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job 31:17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it.
IV.Here is the first interview between Peter and Cornelius, in which we have,
1.The profound and indeed undue respect and honour which Cornelius paid to Peter (Act 10:25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable - and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev 13:4.
2.Peter's modest and indeed just and pious refusal of this honour that was done him (Act 10:26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, "Stand up, I myself also am a man, and therefore not to be worshipped thus." The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev 19:10; Rev 22:9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! Co2 12:6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake.
V.The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them together:
As he talked with him - sunomilōn autō, he went in, Act 10:27. Peter went in, talking familiarly with Cornelius, endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him; and, when he came in, he found many that were come together, more than he expected, which added solemnity, as well as opportunity of doing good, to this service. Now,
1.Peter declares the direction God gave to him to come to those Gentiles, Act 10:28, Act 10:29. They knew it had never been allowed by the Jews, but always looked upon as an unlawful thing, athemiton - an abomination, for a man that is a Jew, a native Jew as I am, to keep company or come unto one of another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upon to be no less binding. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hebrews could not eat together, Gen 43:32. The three children would not defile themselves with the king's meat, Dan 1:8. They might not come into the house of a Gentile, for they looked upon it to be ceremonially polluted. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt, as appears by many passages in the Latin poets. "But now," saith Peter, "God hath shown me, by a vision, that I should not call any man common or unclean, nor refuse to converse with any man for the sake of his country." Peter, who had taught his new converts to save themselves from the untoward generation of wicked men (Act 2:40), is now himself taught to join himself with the towardly generation of devout Gentiles. Ceremonial characters were abolished, that more regard might be had to moral ones. Peter thought it necessary to let them know how he came to change his mind in this matter, and that it was by a divine revelation, lest he should be upbraided with it as having used lightness. God having thus taken down the partition-wall,
(1.)He assures them of his readiness to do them all the good offices he could; that, when he kept at a distance, it was not out of any personal disgust to them, but only because he wanted leave from heaven, and, having now received permission, he was at their service: "Therefore came I unto you without gainsaying, as soon as I was sent for, ready to preach the same gospel to you that I have preached to the Jews." The disciples of Christ could not but have some notion of the preaching of the gospel to the Gentiles, but they imagined it must be only to those Gentiles that were first proselyted to the Jewish religion, which mistake Peter acknowledges was not rectified.
(2.)He enquires wherein he might be serviceable to them: "I ask, therefore, for what intent you have sent for me? What do you expect from me, or what business have you with me?" Note, Those that desire the help of God's ministers ought to look well to it that they propose right ends to themselves in it, and do it with a good intention.
2.Cornelius declares the directions God gave to him to send for Peter, and that it was purely in obedience to those directions that he had sent for him. Then we are right in our aims, in sending for and attending on a gospel-ministry, when we did it with a regard to the divine appointment instituting that ordinance and requiring us to make use of it. Now,
(1.)Cornelius gives an account of the angel's appearing to him, and ordering him to send for Peter; not as glorying in it, but as that which warranted his expectation of a message from heaven by Peter.
[1.]He tells how this vision found him employed (Act 10:30): Four days ago I was fasting until this hour, this hour of the day that it is now when Peter came, about the middle of the afternoon. By this it appears that religious fasting, in order to the greater seriousness and solemnity of praying, was used by devout people who were not Jews; the king of Nineveh proclaimed a fast, Jon 3:5. Some give these words another sense: From four days ago I have been fasting until this hour; as if he had eaten no meat, or at least no meal, from that time to this. But it comes in as an introduction to the story of the vision; and therefore the former must be the meaning. He was at the ninth hour praying in his house, not in the synagogue, but at home. I will that men pray wherever they dwell. His praying in his house intimates that it was not a secret prayer in his closet, but in a more public room of his house, with his family about him; and perhaps after prayer he retired, and had this vision. Observe, At the ninth hour of the day, three of the clock in the afternoon, most people were travelling or trading, working in the fields, visiting their friends, taking their pleasure, or taking a nap after dinner; yet then Cornelius was at his devotions, which shows how much he made religion his business; and then it was that he had this message from heaven. Those that would hear comfortably from God must be much in speaking to him.
[2.]He describes the messenger that brought him this message from heaven: There stood a man before me in bright clothing, as Christ's was when he was transfigured, and that of the two angels who appeared at Christ's resurrection (Luk 24:4), and at his ascension (Act 1:10), showing their relation to the world of light.
[3.]He repeats the message that was sent to him (Act 10:31, Act 10:32), just as we had it, Act 10:4-6. Only here it is said, thy prayer is heard. We are not told what his prayer was; but if this message was an answer to it, and it should seem it was, we may suppose that finding the deficiency of natural light, and that it left him at a loss how to obtain the pardon of his sin and the favour of God, he prayed that God would make some further discoveries of himself and of the way of salvation to him. "Well," saith the angel, "send for Peter, and he shall give thee such a discovery."
(2.)He declares his own and his friends' readiness to receive the message Peter had to deliver (Act 10:33): Immediately therefore I sent to thee, as I was directed, and thou hast well done that thou hast come to us, though we are Gentiles. Note, Faithful ministers do well to come to people that are willing and desirous to receive instruction from them; to come when they are sent for; it is as good a deed as they can do. Well, Peter is come to do his part; but will they do theirs? Yes. "Thou art here prepared to speak, and we are here prepared to hear," Sa1 3:9, Sa1 3:10. Observe,
[1.]Their religious attendance upon the word: "We are all here present before God; we are here in a religious manner, are here as worshippers" (they thus compose themselves into a serious solemn frame of spirit): "therefore, because thou art come to us by such a warrant, on such an errand, because we have such a price in our hand as we never had before and perhaps may never have again, we are ready now at this time of worship, here in this place of worship" (though it was in a private house): "we are present, paresmen - we are at the business, and are ready to come at a call." If we would have God's special presence at an ordinance, we must be there with a special presence, an ordinance presence: Here I am. "We are all present, all that were invited; we, and all that belong to us; we, and all that is within us." The whole of the man must be present; not the body here, and the heart, with the fool's eyes, in the ends of the earth. But that which makes it indeed a religious attendance is, We are present before God. In holy ordinances we present ourselves unto the Lord, and we must be as before him, as those that see his eye upon us.
[2.]The intention of this attendance: "We are present to hear all things that are commanded thee of God, and given thee in charge to be delivered to us." Observe, First, Peter was there to preach all things that were commanded him of God; for, as he had an ample commission to preach the gospel, so he had full instructions what to preach. Secondly, They were ready to hear, not whatever he pleased to say, but what he was commanded of God to say. The truths of Christ were not communicated to the apostles to be published or stifled as they thought fit, but entrusted with them to be published to the world. "We are ready to hear all, to come at the beginning of the service and stay to the end, and be attentive all the while, else how can we hear all? We are desirous to hear all that thou art commissioned to preach, though it be ever so displeasing to flesh and blood, and ever so contrary to our former notions or present secular interests. We are ready to hear all, and therefore let nothing be kept back that is profitable for us."
Historical interpretation
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For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spake nevertheless with not a little hesitation, saying to them: "Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying; "
Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).
For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, "The Lord hath said to me that I should call no man common or unclean."
We must note that God himself ordered the Christian people not to call anyone common or unclean but to associate with them as those who hope most of all for faith in Christ.
"And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean." Observe, he straightway speaks of the mercy of God, and points out to them that it is a great grace that God has shown them. Observe also how while he utters great things, at the same time he speaks modestly. For he does not say, We, being men who do not deign to keep company with any such, have come to you: but what says he? "Ye know" - God commanded this - "that it is against law to keep company with, or come unto, one of another nation." Then he goes on to say, "And to me God has shown" - this he says, that none may account the thanks due to him - "that I should call no man" - that it may not look like obsequiousness to him, "no human being," says he - "common or unclean."
Do you mark Peter's freedom from all vainglory? But, that he is sent of God, this indeed he mentions; of the manner in which he was sent, he speaks not at present; when the need has arisen, seeing he had said, "Ye know that it is unlawful for a man that is a Jew to keep company with, or to come unto, one of another nation," he simply adds, "but to me God hath shown," etc. There is nothing of vainglory here. "All ye," he says, "know." He makes their knowledge stand surety for him.
He knew this from the first, and plans his discourse beforehand with a view to it. Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth being come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest either were they baptized, but in a much better way. This is the reason why the thing takes place in this manner, that they may have nothing to say, but even in this way may account them equal with themselves.
And God showed me that no man should be called common or unclean. He undoubtedly showed this when the angelic voice sounded: What God has purified, do not call common.
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Summary
Acts 10:28 records Peter's pivotal declaration to Cornelius and his household, articulating a profound theological shift in the early church's understanding of God's redemptive plan. Having been divinely instructed through a vision, Peter recognizes that the traditional Jewish distinctions between "clean" and "unclean" people, which had historically separated Jews from Gentiles, are now abolished by God. This statement marks a foundational moment for the inclusion of Gentiles into the Christian community, signifying the universal scope of the Gospel and God's impartial love for all humanity, regardless of their ethnic or cultural background.
Context
Literary Context
Acts 10:28 is situated at a crucial juncture in the book of Acts, immediately following Peter's arrival at the home of Cornelius in Caesarea. The preceding verses (Acts 10:1-27) detail the parallel divine encounters of Cornelius, a devout Roman centurion, and Peter, the leading apostle. Cornelius receives an angelic visitation instructing him to send for Peter, while Peter experiences a transformative vision on a rooftop in Joppa where he is commanded to eat ritually unclean animals. Peter's initial reluctance is met with the divine declaration, "What God has made clean, do not call common" Acts 10:15. This dual revelation culminates in Peter's obedience to the Spirit's leading to accompany Cornelius's messengers, setting the stage for his groundbreaking statement in verse 28, which directly explains his presence in a Gentile home—an act previously considered an "unlawful thing" for a Jew.
Historical & Cultural Context
For centuries, Jewish identity was intricately tied to the Mosaic Law, which included strict dietary regulations and purity codes. These laws, while primarily designed to foster holiness and distinctiveness from pagan nations, eventually led to significant social and religious separation between Jews and Gentiles. By the first century, Jewish custom, often exceeding the explicit commands of the Torah, had solidified the practice of avoiding close association, dining, or entering the homes of Gentiles, lest one become ritually defiled. This deep-seated tradition made Peter's entry into Cornelius's house a radical act, challenging deeply ingrained cultural norms and religious practices. Caesarea, a Roman city and the administrative capital of Judea, was a melting pot of cultures, making Cornelius's household a fitting setting for this theological breakthrough, as it represented the very Gentile world from which Jews traditionally kept their distance.
Key Themes
This verse contributes significantly to several overarching themes in Acts and the broader New Testament. Firstly, it powerfully underscores the theme of God's Impartiality, directly challenging the notion that God's favor or salvation is exclusive to any one ethnic group. Peter's realization here lays the groundwork for his explicit declaration in Acts 10:34-35, that "God shows no partiality." Secondly, it highlights the Expansion of the Gospel beyond its Jewish origins, demonstrating God's sovereign initiative to include Gentiles into the covenant community, thereby fulfilling ancient prophecies of a universal people of God. Thirdly, the passage emphasizes the Supremacy of Divine Revelation over Human Tradition. Peter, a devout Jew, is willing to set aside deeply held customs and traditions in obedience to a direct revelation from God, illustrating that new covenant realities transcend old covenant ceremonial distinctions. This theme resonates with Jesus' teachings on the spirit of the law over its letter, and foreshadows Paul's later theological arguments for Gentile inclusion in Christ, such as those found in Ephesians 2.
Exposition and Analysis
Key Word Analysis
This word, derived from a negative particle and a term related to "statute," signifies something "illegal," "illicit," or "forbidden by custom or divine law." In Peter's context, it refers not necessarily to a direct prohibition in the Mosaic Law, but to the deeply entrenched Jewish custom and interpretation that made close association with Gentiles an "abominable" or forbidden practice, especially concerning ritual purity. Peter acknowledges this established social and religious norm before revealing God's new directive.
This term means "shared by all," but in a ceremonial or religious context, it takes on the meaning of "profane," "defiled," or "unholy." It refers to something that has lost its sacred status or has been rendered impure through contact with something unclean. Peter's vision directly addressed this concept, as God declared that what He had "cleansed" should no longer be called "common."
This word specifically denotes something "impure" in a ritual, ceremonial, or even moral sense. It is the antonym of "katharos" (clean). In the Old Testament, it applied to certain foods, animals, and conditions that rendered a person ritually unfit for worship or community interaction. Peter's use of this term alongside "common" indicates his former understanding that Gentiles, by virtue of their non-Jewish status and practices, were considered ritually defiled and thus separated from the holy people of God.
Verse Breakdown
"And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation;"
Peter begins by acknowledging the deeply ingrained Jewish custom and legalistic interpretation that prohibited close association or entry into the home of a Gentile (literally, "one of another nation" or "foreigner"). This was not merely a social preference but a religious conviction rooted in purity laws and the desire to maintain a distinct identity. Peter appeals to their common understanding, highlighting the radical nature of his present action.
"but God hath shewed me"
This clause introduces the divine intervention that has overturned Peter's previous understanding and traditional Jewish custom. The phrase "God hath shewed me" (G1166, deiknýō) emphasizes that this new understanding is not a human innovation or a personal preference, but a direct, undeniable revelation from God Himself. This revelation came through the sheet vision in Joppa (Acts 10:9-16) and the subsequent prompting of the Spirit (Acts 10:19-20).
"that I should not call any man common or unclean."
This is the heart of Peter's revolutionary realization. The terms "common" (G2839, koinós) and "unclean" (G169, akáthartos) directly echo the language of his vision. Peter now understands that God's cleansing power extends beyond food to people. No longer are individuals, by virtue of their ethnicity or non-Jewish status, to be deemed ritually defiled or excluded from God's presence and people. This statement dismantles centuries of religious and social barriers, opening the door for the universal proclamation of the Gospel.
Literary Devices
Acts 10:28 employs several significant literary devices. The most prominent is Antithesis, as Peter contrasts the long-standing Jewish custom ("unlawful thing for a man that is a Jew to keep company, or come unto one of another nation") with the radical new divine revelation ("but God hath shewed me that I should not call any man common or unclean"). This juxtaposition highlights the dramatic shift in God's redemptive plan and Peter's understanding. There is also a strong element of Irony in Peter, the very apostle who had previously adhered strictly to Jewish purity laws, now being the one to declare their abolition in the context of human relationships. The terms "common" and "unclean" function as Metaphors for ritual defilement and exclusion, which Peter now applies to the spiritual state of all humanity, indicating that God's grace transcends such categories. The entire narrative leading up to this verse, including Peter's vision, serves as Symbolism for the breaking down of barriers between Jew and Gentile, preparing the way for the unified body of Christ.
Theological and Thematic Connections
Acts 10:28 is a watershed moment, marking a definitive theological shift from a particularistic understanding of God's covenant people to a universal one. It reveals God's intrinsic impartiality and His long-held intention to redeem people from every nation, tribe, and tongue. Peter's realization that God "should not call any man common or unclean" is a profound reinterpretation of purity laws, shifting their focus from ceremonial distinctions to the spiritual state of the heart, made clean by faith in Christ. This truth underpins the entire missionary enterprise of the early church, affirming that the Gospel is for all humanity, and that in Christ, the dividing wall of hostility between Jew and Gentile has been torn down, creating one new humanity.
Reflection and Application
Peter's experience in Acts 10:28 serves as a powerful and enduring challenge to believers today. It compels us to critically examine our own hearts for any lingering prejudices, biases, or preconceived notions that might hinder us from fully embracing and loving all people as God does. Just as Peter had to unlearn centuries of tradition, we too must be willing to allow God's Spirit and His Word to transform our perspectives, especially concerning those who are different from us—ethnically, socio-economically, culturally, or religiously. The church, as the body of Christ, is called to be a living demonstration of God's inclusive love, a place where every "common or unclean" label is replaced with the liberating truth that all are welcome and equally valued in God's sight through Christ. This verse reminds us that true spiritual purity is not about external separation but about internal transformation and a heart aligned with God's universal redemptive purposes.
Questions for Reflection
FAQ
Was it truly "unlawful" in the Mosaic Law for a Jew to associate with a Gentile?
While the Mosaic Law did not explicitly forbid all interaction with Gentiles, it did establish clear distinctions between Israel and other nations, particularly concerning idolatry and ritual purity. Over time, Jewish tradition and interpretation, often called "the tradition of the elders," developed strict customs that went beyond the written law. These customs, aimed at preventing ritual defilement and assimilation into pagan practices, effectively made close association, dining, or entering the homes of Gentiles an "unlawful thing" or at least highly improper and defiling for a devout Jew. Peter's statement reflects this prevailing Jewish understanding of his day, which God was now challenging and transforming.
How did Peter's vision specifically lead him to this conclusion about "common or unclean" people?
Peter's vision in Acts 10:9-16 involved a sheet descending from heaven filled with all kinds of animals, some of which were considered unclean under Mosaic Law. When commanded to "kill and eat," Peter initially refused, citing their unclean status. God's response, "What God has made clean, do not call common," was repeated three times. While the vision initially pertained to food, its timing with the arrival of Cornelius's Gentile messengers, combined with the Holy Spirit's direct instruction to "go with them, doubting nothing" Acts 10:20, led Peter to a profound realization. He understood that God was not merely reclassifying foods but was declaring that the ritual distinctions that separated people—Jew and Gentile—were now abolished. God had "cleansed" humanity, making all people equally accessible to His grace and salvation.
Christ-Centered Fulfillment
Acts 10:28 is a profound testament to the Christ-centered fulfillment of God's redemptive plan, revealing that the old covenant distinctions, particularly those separating Jew and Gentile, have been superseded by the inclusive work of Jesus Christ. Peter's declaration, "God hath shewed me that I should not call any man common or unclean," directly reflects the universal scope of the atonement accomplished through Christ's death and resurrection. Jesus, through His sacrifice, became the ultimate cleanser, not only of sins but also of all ritual impurities and social barriers that separated humanity. As Paul later articulates in Ephesians 2:14-16, Christ Himself is "our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility... that he might create in himself one new man in place of the two, thus making peace." Peter's realization in Acts 10:28 is the practical outworking of this theological truth: the "common" and "unclean" status, once applied to Gentiles, is abolished because Christ's blood cleanses all who believe, regardless of their background. This truth foreshadows the Great Commission, where disciples are commanded to make disciples of "all nations" Matthew 28:19, confirming that in Christ, there is "neither Jew nor Gentile" Galatians 3:28, but a new humanity united by faith in the Lamb of God who takes away the sin of the world John 1:29.