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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 10:44–48. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,
I.God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Act 10:44):
While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Act 11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe,
1.When the Holy Ghost fell upon them - while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, Co2 12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing.
2.How it appeared that the Holy Ghost had fallen upon them (Act 10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act 2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it.
3.What impression it made upon the believing Jews that were present (Act 10:45): Those of the circumcision who believed were astonished - those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.
II.Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe,
1.Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them." No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant.
2.Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Act 10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized - because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men!
3.Peter did not baptize them himself, but commanded them to be baptized, Act 10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did - lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, Co1 1:15. the apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur - What a man does by another, he may be said to do by himself.
III.Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry:
They prayed him to tarry certain days. They could not press him to reside constantly among them - they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note,
1.Those who have some acquaintance with Christ cannot but covet more.
2.Even those that have received the Holy Ghost must see their need of the ministry of the word.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Observe God's providential management. He does not suffer the speech to be finished, nor the baptism to take place upon a command of Peter, but, when He has made it evident how admirable their state of mind is, and a beginning is made of the work of teaching, and they have believed that assuredly baptism is the remission of sins, then forthwith comes the Spirit upon them. Now this is done by God's so disposing it as to provide for Peter a mighty ground of justification. And it is not simply that the Spirit came upon them, but, "they spake with tongues:" which was the thing that astonished those who had come together.
At the beginning of the preaching, when the apostles announced the gospel, those who received holy baptism both spoke with tongues and prophesied in order to prove that they had received the Holy Spirit. When unbelief was at its climax, then, as was necessary, the miracles flourished. Yet, with the faith spread far and wide, there is no need of signs, for what comes from God is not for show but for the salvation, healing and benefit of those who receive.
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Summary
Acts 10:46 records the pivotal moment when the Holy Spirit dramatically fell upon Cornelius's Gentile household in Caesarea, evidenced by their speaking in tongues and magnifying God. This miraculous outpouring, occurring even before their baptism, served as undeniable divine confirmation to Peter and his Jewish companions that God's salvation and the indwelling Spirit were now unequivocally extended to Gentiles, irrevocably altering the trajectory of the early church's mission and understanding of God's universal grace.
Context
Literary Context
Acts 10:46 is the immediate, climactic response to the Holy Spirit's descent upon the Gentiles, as described in Acts 10:44-45. This event directly follows Peter's profound vision of the sheet with unclean animals and his subsequent revelation that God shows no partiality (Acts 10:9-16 and Acts 10:34). The verse highlights the audible and observable evidence that convinced Peter and his Jewish companions that these Gentiles had received the same Spirit as they had at Pentecost, thus paving the way for their baptism and full inclusion into the nascent Christian community. The narrative flow emphasizes divine initiative, with the Spirit acting sovereignly and unexpectedly, even before Peter had finished preaching.
Historical & Cultural Context
The setting is Caesarea Maritima, a Roman city and the administrative capital of Judea, signifying the geographical and cultural expansion of the Gospel beyond its Jewish homeland. Cornelius, a Roman centurion, was a "devout man" who feared God, gave alms, and prayed regularly (Acts 10:1-2). This background is crucial, as it showcases God's readiness to save those outside the traditional covenant community of Israel. The Jewish-Gentile divide was deeply ingrained in first-century society, marked by strict purity laws and social separation. For Peter, a devout Jew, entering a Gentile home and sharing a meal was a significant transgression of cultural norms, underscoring the revolutionary nature of God's command and the Spirit's subsequent validation. This event directly challenged deeply held Jewish convictions about who could be part of God's people.
Key Themes
This verse powerfully contributes to several overarching themes in Acts. Foremost is the Inclusion of Gentiles, demonstrating God's plan to extend salvation to all nations, fulfilling Old Testament prophecies like those found in Isaiah 49:6. It underscores the Sovereignty of the Holy Spirit, as the Spirit's unsolicited outpouring on Cornelius's household before baptism asserts divine initiative and validation over human rituals. This unprecedented event serves as Divine Confirmation, providing irrefutable evidence—through the miraculous gifts of tongues and the glorification of God—that these Gentiles were genuinely accepted by God and had received the same Spirit as the Jewish believers at Pentecost. It also highlights the theme of Breaking Down Barriers, as the Spirit's work dismantles the traditional divide between Jew and Gentile, paving the way for a unified body of believers in Christ.
Exposition and Analysis
Key Word Analysis
This word (G191) signifies not just passive hearing, but often hearing with understanding or heeding. In this context, Peter and his companions "heard" the Gentiles speaking, implying they recognized the phenomenon as genuine and significant. Their hearing was crucial for the divine confirmation.
This term (G1100) refers to the tongue as an organ, but by implication, a language, specifically one naturally unacquired. Here, it denotes the miraculous ability to speak in languages unknown to the speaker, a sign of the Spirit's presence and power, similar to the phenomenon at Pentecost.
This word (G3170) means to make or declare great, to increase, or to extol. The content of the tongues was not mere ecstatic utterance but intelligible praise and glorification directed towards God, indicating the divine and purposeful nature of the manifestation.
Verse Breakdown
"For they heard them speak with tongues"
This clause establishes the primary evidence of the Holy Spirit's outpouring. The "they" refers to Peter and the Jewish believers who accompanied him from Joppa (Acts 10:23). The act of "speaking with tongues" (Greek: glōssais lalein) is an audible, miraculous manifestation of the Holy Spirit, akin to the events of Pentecost in Acts 2. It signifies a direct, supernatural communication ability, not a learned language, and serves as an undeniable sign of divine presence and approval.
"and magnify God."
This crucial phrase clarifies the content and purpose of the tongues. The Gentiles were not speaking nonsensically, but were "magnifying God" (Greek: megalynontōn ton Theon). This means they were extolling, praising, and glorifying God, likely recounting His mighty works and attributes in these divinely enabled languages. This aspect of the manifestation was key to convincing Peter and his companions of the authenticity and divine origin of the experience, as it aligned with the purpose of spiritual gifts to bring glory to God.
"Then answered Peter,"
This final clause sets the stage for Peter's response, which is recorded in the subsequent verses. Peter's "answer" (Greek: apokrínomai) is not merely a reply to a question, but a decisive statement or action prompted by the overwhelming evidence he had just witnessed. His immediate understanding and subsequent command to baptize them signify a radical shift in his theological perspective, moving from an exclusive Jewish focus to an inclusive, universal understanding of God's redemptive plan.
Literary Devices
The passage employs several potent literary devices to convey its profound theological message. Divine Intervention is central, as the Holy Spirit's sudden and unprompted descent upon the Gentiles underscores God's sovereign initiative in extending salvation beyond traditional boundaries. The Auditory and Visual Evidence (hearing them speak in tongues and magnify God) serves as a powerful form of Confirmation, leaving no doubt in the minds of Peter and his companions about the authenticity of the Gentiles' experience and God's acceptance of them. There is also an element of Dramatic Irony, as Peter, who initially struggled with the vision of unclean animals and the idea of Gentile inclusion, is now confronted with undeniable proof of God's impartiality, forcing him to reconcile his prior understanding with this new divine reality.
Theological and Thematic Connections
Acts 10:46 stands as a watershed moment in salvation history, unequivocally demonstrating God's universal redemptive plan. Theologically, it asserts that the Holy Spirit is not bound by ethnic, cultural, or religious distinctions, but is poured out on all who believe, regardless of their background. This event shattered the deeply ingrained Jewish perception that God's covenant blessings were exclusive to Israel, revealing a God who "shows no partiality" (Acts 10:34). It confirms that faith in Christ, validated by the Spirit's presence, is the sole criterion for inclusion in God's family, not adherence to Jewish law or lineage. This theological truth laid the groundwork for the church's global mission, affirming that the Gospel is for "every nation, tribe, people, and language" (Revelation 7:9).
Reflection and Application
Acts 10:46 offers profound lessons for believers today, challenging us to embrace God's radical inclusivity and to recognize the Holy Spirit's ongoing, transformative work. Just as Peter had to overcome his preconceived notions, we are called to examine our own biases and prejudices, ensuring that our communities are welcoming spaces for all people, reflecting God's impartial love. This verse reminds us that the Spirit empowers believers for authentic worship and witness, enabling us to magnify God in ways that transcend human limitations. It encourages us to be open to how God moves in unexpected ways, even outside our established traditions or comfort zones, always prioritizing the Spirit's leading over human expectations. Ultimately, our spiritual experiences, like those of Cornelius's household, should culminate in the glorification of God, inspiring others to acknowledge His greatness.
Questions for Reflection
FAQ
What kind of "tongues" were spoken by Cornelius's household?
The context of Acts 10:46 and its strong parallel with Acts 2 suggests that these were intelligible languages previously unknown to the speakers, divinely enabled for the purpose of "magnifying God." Unlike some later interpretations of "tongues" as ecstatic utterances, the emphasis here is on the content being understandable praise and glorification of God, serving as clear evidence to Peter and his companions that the Holy Spirit had indeed fallen upon the Gentiles. This miraculous ability to speak in and understand foreign languages was a sign of God's universal message breaking through linguistic and cultural barriers.
Why was this event so significant for the early church?
This event was profoundly significant because it provided undeniable divine validation for the inclusion of Gentiles into the Christian community without requiring them to first convert to Judaism or adhere to Jewish law. Prior to this, salvation was largely understood within a Jewish framework. The Holy Spirit's direct outpouring on Cornelius's household, before their baptism, demonstrated God's explicit acceptance of Gentiles on the same terms as Jews—through faith in Christ, confirmed by the Spirit's presence. This pivotal moment, later affirmed at the Jerusalem Council in Acts 15, irrevocably shaped the church's identity as a universal body, paving the way for the global spread of the Gospel.
Christ-Centered Fulfillment
Acts 10:46, with its dramatic account of Gentiles receiving the Holy Spirit, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The inclusion of Cornelius's household is a direct consequence of Christ's redemptive mission, for it is through His atoning sacrifice on the cross that the dividing wall of hostility between Jew and Gentile was broken down (Ephesians 2:14-16). Jesus' Great Commission, to "make disciples of all nations" (Matthew 28:19), is powerfully realized here, as the Spirit, whom Christ promised to send (John 14:16-17), now empowers Gentiles to magnify God. This event foreshadows the global church, a new humanity reconciled to God and to one another through Christ, fulfilling God's ancient promise to Abraham that "all peoples on earth will be blessed through you" (Genesis 12:3). The Spirit's outpouring on Gentiles is a tangible demonstration that Christ's salvation is truly universal, available to all who believe, regardless of their background, bringing them into the one body of Christ (1 Corinthians 12:13).