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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While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at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
Three Centuries of 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.
"And he commanded them to be baptized in the name of Jesus Christ." After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is that he first clears himself, although the very facts cry aloud, and then gives the command. "Then prayed they him" - well might they do so - "to tarry certain days:" and with a good courage thenceforth he does tarry.
And he ordered them to be baptized in the name of Jesus Christ. And the circumcised believers who had come with Peter were amazed because the gift of the Holy Spirit had been poured out even on the Gentiles. Since the rule of the Church is that believers are to be baptized in the name of the Holy Trinity, it is asked how Luke, throughout the entire text of this book, testifies that baptism is given only in the name of Jesus Christ. Blessed Ambrose resolved this by saying that the mystery is fulfilled through the unity of the name. For whether you say Christ, you have designated both God the Father, who anointed the Son, and the very Son who was anointed, and the Spirit by whom he was anointed; for it is written: Jesus of Nazareth, how God anointed him with the Holy Spirit; whether you say Father, and his Son, and Spirit, you indicate equally in the mouth if you even comprehend it in your heart; or if you say Spirit, you name both God the Father, from whom the Spirit proceeds, and the Son, because the Spirit is also of the Son. Hence, that authority may also be joined to reason, Scripture indicates that we can rightly be baptized in the Spirit as well, with the Lord saying: But you shall be baptized with the Holy Spirit (Acts 1:5). And the Apostle says: For in one Spirit we were all baptized into one body (1 Cor. 12:13). Elsewhere: It is particularly fitting for us to be baptized in the name of the Lord Jesus Christ, since as the Apostle says: For as many of you as were baptized into Christ Jesus were baptized into his death, etc. (Rom. 6:3).
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Summary
Acts 10:48 marks a pivotal moment in the early church, as Peter, having witnessed the outpouring of the Holy Spirit on Cornelius and his Gentile household, commands their water baptism. This act formally integrates the first Gentile converts into the Christian community, signifying God's universal salvation and validating the inclusion of non-Jews without requiring adherence to Mosaic law. The verse also records the Gentiles' request for Peter to remain with them, indicating their desire for continued instruction and fellowship.
Context
Literary Context
Acts 10:48 concludes a groundbreaking narrative arc spanning the entire tenth chapter of Acts. The preceding verses detail Peter's transformative vision of unclean animals, which challenged his Jewish dietary laws and, by extension, his understanding of who God considered "clean" and acceptable. Simultaneously, Cornelius, a devout Roman centurion, received a divine vision instructing him to send for Peter. The climax occurs in Acts 10:44-47, where, while Peter is still preaching, the Holy Spirit falls upon Cornelius's entire household, causing them to speak in tongues and glorify God, mirroring the Pentecost experience in Acts 2. This undeniable divine authentication of Gentile conversion, prior to any human ritual, leads directly to Peter's command for their baptism in verse 48, solidifying their full acceptance into the nascent Christian community.
Historical & Cultural Context
First-century Jewish society was deeply rooted in a covenantal identity that emphasized separation from Gentiles, who were often considered ritually unclean. This separation was maintained through strict dietary laws, social customs, and religious practices. For a Jew like Peter to enter a Gentile home, let alone share a meal or fellowship, was a profound cultural and religious boundary transgression. The Roman centurion Cornelius, though a "God-fearer" (a Gentile who worshipped the God of Israel but had not fully converted to Judaism), still represented the "unclean" world to many Jews. The events of Acts 10, therefore, represent a radical redefinition of community and purity, directly challenging centuries of deeply ingrained Jewish tradition and paving the way for the gospel to spread beyond its Jewish origins.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Acts and the broader New Testament. Foremost is the theme of Gentile Inclusion, demonstrating God's impartial love and the universal scope of salvation, breaking down the "dividing wall of hostility" as described in Ephesians 2:14. It also underscores the Sovereignty of the Holy Spirit, as the Spirit's descent precedes human action (baptism), emphasizing that salvation is God's initiative, not contingent on human rituals or ethnic background. Furthermore, the passage highlights the Authority of the Apostles, as Peter, guided by divine revelation, exercises his apostolic authority to command baptism, confirming the new paradigm. Finally, it illustrates the Continuity and Transformation of God's Plan, showing how the promises to Abraham for all nations (e.g., Genesis 12:3) are being fulfilled in Christ through the Spirit, expanding the boundaries of God's people.
Exposition and Analysis
Key Word Analysis
This verb, derived from pros (towards) and tassō (to arrange), signifies "to arrange towards" or "to enjoin." In this context, it conveys Peter's authoritative directive, not merely a suggestion. It indicates that Peter, as an apostle guided by the Holy Spirit, was issuing an instruction that carried divine weight, confirming the necessity of water baptism even after the Spirit's outpouring. This command underscores the importance of obedience to established Christian practices.
Meaning "to immerse, submerge," or "to make whelmed (i.e., fully wet)," this term refers specifically to the Christian ordinance of baptism. Here, it denotes the act of water immersion as a public declaration of faith and identification with Christ. The fact that Peter commands this after the Holy Spirit has fallen highlights that while salvation and the Spirit are God's sovereign gifts, baptism remains an essential, commanded act of obedience and a visible sign of entrance into the Christian community.
This word, meaning "name" literally or figuratively, often denotes authority, character, or reputation. To be baptized "in the name of the Lord" means to be baptized by the authority of the Lord Jesus Christ, identifying with His person, His saving work, and acknowledging His ownership and lordship over one's life. It signifies a profound allegiance and submission to Christ, embodying the very essence of Christian identity.
Verse Breakdown
"And he commanded them to be baptized in the name of the Lord"
This clause reveals Peter's decisive action following the Holy Spirit's descent upon Cornelius's household. The "he" refers to Peter, who, having witnessed undeniable evidence of God's acceptance of these Gentiles (their speaking in tongues and glorifying God, just like the Jewish believers at Pentecost), now issues a command for their water baptism. The phrase "in the name of the Lord" is crucial, signifying that the baptism is performed under the authority of Jesus Christ and serves as a public declaration of allegiance to Him. It confirms their full inclusion into the Christian community, not based on Jewish law or circumcision, but solely on their faith and the evidence of the Spirit's work.
"Then prayed they him to tarry certain days"
This second clause describes the immediate response of Cornelius and his household. Having received the Holy Spirit and been commanded to be baptized, their desire is for Peter to remain with them. The verb "prayed" (Greek, erōtáō') here means "to request" or "to entreat," indicating a sincere plea. Their request to "tarry certain days" (Greek, epiménō', meaning to stay over or remain) suggests a hunger for further instruction, fellowship, and deeper understanding of the Christian faith from Peter, the one God sent to them. It highlights their newfound spiritual eagerness and commitment.
Literary Devices
The passage employs Narrative Climax, as this verse represents the culmination of God's groundbreaking work in Acts 10, definitively opening the door for Gentile inclusion into the church. The preceding events build tension and expectation, resolved by Peter's command. There is also significant Symbolism in the act of baptism itself, which, even after the spiritual reality of the Spirit's indwelling, serves as a visible, public sign of an internal transformation and identification with Christ. Furthermore, the narrative demonstrates Divine Validation, as the Holy Spirit's prior outpouring on the Gentiles explicitly validates Peter's command and the legitimacy of their conversion, overcoming deeply entrenched prejudices.
Theological and Thematic Connections
Acts 10:48 is a theological landmark, demonstrating God's radical inclusivity and the universal scope of the gospel. It unequivocally establishes that salvation is by grace through faith, authenticated by the Holy Spirit, and not dependent on ethnic background or adherence to the Mosaic Law. This event decisively breaks down the Jewish-Gentile barrier within the early church, paving the way for the global mission of Christianity. It underscores that water baptism, while not a prerequisite for salvation (as the Spirit came first), is an essential act of obedience and public identification with Christ for all believers.
Reflection and Application
Acts 10:48 provides a powerful blueprint for the church's mission and individual discipleship today. It challenges us to embrace God's expansive love, recognizing that His grace extends to all people, regardless of their background, social status, or past. We are called to dismantle any barriers, whether cultural, ethnic, or personal, that might hinder the spread of the gospel or the welcoming of new believers into our communities. Peter's obedience, even when it meant stepping outside his comfort zone and challenging deeply held traditions, serves as a profound example for us. We must cultivate a sensitivity to the Holy Spirit's leading, being willing to adapt our methods and perspectives when God reveals a new direction. Furthermore, the passage reinforces the enduring significance of water baptism as a public testimony of faith and identification with Christ, an outward sign of an inward transformation. It reminds us that while God initiates salvation, our joyful response includes obedience to His commands and a desire for continued growth and fellowship.
Questions for Reflection
FAQ
Why did Peter command water baptism if the Holy Spirit had already fallen on them?
The sequence of events in Acts 10 is crucial. The Holy Spirit's outpouring on Cornelius's household in Acts 10:44-47 was God's undeniable validation of their faith and acceptance into His family, proving that salvation was for Gentiles too, without first becoming Jews. Peter's command for water baptism in Acts 10:48 was the appropriate human response to this divine act. It served as a public, visible declaration of their new identity in Christ and their inclusion into the Christian community. While the Spirit's indwelling signifies spiritual rebirth, water baptism is a commanded act of obedience, symbolizing identification with Christ's death, burial, and resurrection, and a public testimony of faith. It confirms and formalizes their new status before the church and the world.
What does it mean to be baptized "in the name of the Lord"?
To be baptized "in the name of the Lord" (referring to Jesus Christ) signifies much more than a mere verbal formula. It means to be baptized by the authority of the Lord Jesus Christ, acknowledging His lordship and ownership over one's life. It implies being identified with His person, His saving work (His death, burial, and resurrection), and His mission. It is an act of allegiance and submission to Christ, publicly declaring that one belongs to Him and is now part of His body, the church. This phrase underscores the Christ-centered nature of Christian baptism and the authority by which it is performed.
Christ-Centered Fulfillment
Acts 10:48, with its radical inclusion of Gentiles through faith and baptism, profoundly foreshadows the universal scope of Christ's redemptive work. Jesus's mission was not merely for Israel but for "the lost sheep" of the world, culminating in His command to make disciples of "all nations" in Matthew 28:19. Peter's vision and subsequent actions in Acts 10 directly fulfill the prophetic trajectory of the Old Testament, where God promised to bless "all the families of the earth" through Abraham's seed (Genesis 12:3). The tearing down of the dividing wall between Jew and Gentile, so evident in Cornelius's conversion and baptism, is the direct result of Christ's atoning sacrifice, which reconciled both groups to God in one body through the cross (Ephesians 2:14-16). Thus, Acts 10:48 is a vivid demonstration of the New Covenant reality, where access to God is no longer based on ethnic lineage or adherence to the Law, but on faith in Jesus Christ, the one Lord over all, who welcomes all who call upon His name (Romans 10:12-13).