1. Cornelius of Caesarea and his Preparation (Acts 10:1-8).

2. The Trance-vision of Peter (Acts 10:9-16).

3. Peter with Cornelius at Caesarea (Acts 10:17-33).

4. Peter Preaching to the Gentiles (Acts 10:34-43).

5. The Interrupted Message (Acts 10:44-48).

The ending of the preceding chapter tells us that Peter tarried in Joppa in the house of Simon the tanner. Was he breaking with his Jewish law and customs? Tanning as a trade was considered unclean by the Jews.

In Ephesians 2:11-18 we read of the Grace of God to the Gentiles. Up to this time in the Book of Acts we have seen nothing of this gracious purpose, the blessed result of the finished work of Christ on the cross. Jerusalem heard the Gospel first. Once more the good news of the Kingdom was preached with a full offer of forgiveness to the Jews. God was willing to blot out their transgressions and to make good all He had promised to the nation. Many signs and miracles had been done in Jerusalem in demonstration of the resurrection from the dead of the Prince of Life, whom they had crucified. We have seen how the seventh chapter in this book marks the close of that special offer to Jerusalem. Immediately after the death of Stephen, the Gospel was carried into Judea and Samaria. In Samaria a people heard and accepted the glad tidings. They were a mixed race and practiced circumcision and obeyed parts of the law. In the ninth chapter the conversion of Paul is recorded and the Lord makes known that the persecutor of the church is to be the chosen vessel to bear His name before the Gentiles. Paul, however, was not chosen to open first the door to the Gentiles as such, but Peter, the Apostle of the circumcision. A new work is given him to do, which was indeed a strange work for a Jew. He was to go to the Gentiles, whom the Jews considered unclean. It was unlawful for a Jew to join himself to any Gentile; an insurmountable barrier divided them. For this reason the Jews considered the Gentiles as unclean, common, spoke of them as dogs, and had no intercourse with them. It is of interest to notice that Peter tarried in Joppa; from this old city he is to be sent forth to preach the Gospel to Cornelius and his household. Centuries ago another Jew had come to Joppa with a solemn message from his God, which he was commissioned to bear far hence to the Gentiles. Jonah, the prophet, took a ship from Joppa and refused obedience to the divine call.

But here is one who is obedient to the heavenly vision and who is to bring a higher message to the Gentiles, the good news of a free and full salvation. That Peter, the Apostle of the circumcision, was chosen for this great errand, was all important hint that the middle wall of partition had been broken down and that believing Jews and Gentiles were to form one new man.

Cornelius belonged to that class of Gentiles who, illumined by the Holy Spirit, had turned to God from idols, to serve the true and the living God. He was therefore a converted man, for God acknowledged him as such. Of salvation through the Lord Jesus Christ and the blessed assurance of that salvation he knew nothing. His prayers had been heard. The angel who appeared gave Cornelius the full directions where Peter was to be found. While the messengers were hastening to Joppa, Peter had his vision.

And what is the meaning of the vision? The vessel is the type of the church. The four corners represent the four corners of the earth. The clean animals it contained, the Jews; the unclean, the Gentiles. But all in that vessel are cleansed. The Grace of God in the Lord Jesus Christ has cleansed those who are in Christ. “But ye are washed, but ye are sanctified, but Ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1Corinthians 6:11). Jew and Gentile believing, redeemed by blood, saved by Grace, washed and sanctified, are to be put into one body.

Then Peter reached Caesarea and preached to Cornelius and those who were gathered together. How different this message from those he delivered in Jerusalem. There are a few introductory remarks followed by a declaration of the facts concerning Jesus of Nazareth. Then he pressed the message home to their hearts. “To Him give all the Prophets witness that through His Name whosoever believeth on Him shall receive remission of sins.” This was his last word to the assembled company. It is the first time we find the word “whosoever” in this book. He had nothing to say to this Gentile company about repentance and baptism. His message was interrupted. They believed and the Holy Spirit fell on them.

Something new had taken place. On Pentecost it meant water baptism as a condition of receiving the Holy Spirit (Acts 2:38) and the remission of sins; in Samaria the Apostles Peter and John, according to the wisdom of God, had to lay on hands, but here without water baptism and laying on of hands the Holy Spirit came upon the Gentiles. Nor was there any process of seeking, surrendering, examining themselves, giving up, praying for it, but by hearing of faith, in believing the message of the Gospel the Holy Spirit fell on them. And to show that every barrier between Jew and Gentile had been removed, that nothing inferior had been bestowed upon Gentiles, than that which came upon the believing Jews on the day of Pentecost, Cornelius, his kinsmen and friends spoke with tongues and magnified God. It was the conclusive evidence that Gentiles, uncircumcised and unbaptized, received the Holy Spirit like the Jews.

Water baptism follows. Up to this chapter water baptism preceded the gift of the Holy Spirit. This shows the place water baptism holds on the ground of grace. Water baptism has no place in the proclamation of the Gospel of Grace. It is not a means of grace, nor a sacrament. Peter, however, does not slight nor ignore baptism. “Can any man forbid water?” Then he commanded them to be baptized in the name of the Lord.