Acts 10:28

KJV

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 shewed me that I should not call any man common or unclean.

KJV (with Strong's)

And {G5037} he said {G5346} unto {G4314} them {G846}, Ye {G5210} know {G1987} how {G5613} that it is {G2076} an unlawful thing {G111} for a man {G435} that is a Jew {G2453} to keep company {G2853}, or {G2228} come unto {G4334} one of another nation {G246}; but {G2532} God {G2316} hath shewed {G1166} me {G1698} that I should not {G3367} call {G3004} any {G3367} man {G444} common {G2839} or {G2228} unclean {G169}.

Complete Jewish Bible

He said to them, “You are well aware that for a man who is a Jew to have close association with someone who belongs to another people, or to come and visit him, is something that just isn’t done. But God has shown me not to call any person common or unclean;

Berean Standard Bible

He said to them, “You know how unlawful it is for a Jew to associate with a foreigner or visit him. But God has shown me that I should not call any man impure or unclean.

American Standard Version

and he said unto them, Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and yet unto me hath God showed that I should not call any man common or unclean:

Commentary

### 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](/acts/10-15 "Acts 10:15 - God Cleanses All"). 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](/acts/10-34-35 "Acts 10:34-35 - God Shows No Partiality"), 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](/ephesians/2 "Ephesians 2 - Jew and Gentile Reconciled in Christ").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **unlawful thing (Greek, _athémitos'_):** 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.
* **common (Greek, _koinós'_):** 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."
* **unclean (Greek, _akáthartos'_):** 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.

* [Acts 15:7-9](/acts/15-7-9 "Acts 15:7-9 - Peter's Testimony at the Jerusalem Council")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Christ Our Peace")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Distinction in Christ")

### 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
* **What "unlawful things" or traditional barriers (cultural, social, or personal) might I be holding onto that prevent me from fully embracing or ministering to certain groups of people?**
* **How does Peter's willingness to challenge deeply ingrained customs inspire me to prioritize God's revealed will over my own comfort or preconceived notions?**
* **In what ways can my local church better reflect the truth that God calls "no man common or unclean," actively seeking to welcome and integrate people from all backgrounds?**

### FAQ
**Was it truly "unlawful" in the Mosaic Law for a Jew to associate with a Gentile?**

Answer: 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?**

Answer: Peter's vision in [Acts 10:9-16](/acts/10-9-16 "Acts 10:9-16 - Peter's Vision") 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](/acts/10-20 "Acts 10:20 - The Spirit's Instruction"), 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](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace"), 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](/matthew/28-19 "Matthew 28:19 - The Great Commission"), confirming that in Christ, there is "neither Jew nor Gentile" [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ"), but a new humanity united by faith in the Lamb of God who takes away the sin of the world [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 4:9

Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.

Ephesians 3:6

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Ephesians 3:7

Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

Isaiah 65:5

Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.

Acts 15:8

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us;

Acts 15:9

And put no difference between us and them, purifying their hearts by faith.

John 18:28

¶ Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.