(Suggested Reading: Chapter 9:32-43; Chapter 10)
Up to this point we have used certain terms such as “the kingdom of God” “the kingdom of the heavens” “the church of God” without attempting to explain them. But as we near the close of Peter’s ministry in the Acts it becomes important that we bring their meaning more clearly into focus. As we all know, the Church of Rome promoted Peter. They made him the first Pope although he was not consulted. The reason they were able to do this is that people never clearly understood the difference between the kingdom and the Church. Rome preyed on this ignorance. Just before the triple crown is placed on the Pope’s head at his Coronation a member of the Curia admonishes him that he is the Prince of the Kings of the earth and that he is being crowned on that basis. It is blasphemy to assert that any man except Christ is entitled to unite in his person worldwide civil and ecclesiastical rule. A watered-down form of Romish doctrine is that the kingdom will be ushered in by the worldwide acceptance of the gospel—which is at variance with what is happening in the world today as well as Scripture. Scripture teaches that the world will be purified by judgment after which Christ’s earthly kingdom will be established. An appendix follows this chapter outlining the difference between the kingdom and the church, which is fundamental to the understanding of much that is written in this book. But now let us return to Peter.
Peter tends to lag behind the Holy Spirit’s action. Aware of Peter’s reservations against Gentiles the Spirit has already admitted Gentiles to the kingdom of the heavens—the Eunuch and the Samaritans. It is a lesson that even an apostle can be slow to discern the Lord’s mind and to act on it. And if this is true how much more does this apply to us. The real thrust of the lesson is that the Lord often chooses to leave us in suspense in some matters to force us into exercise before Him. He does not want us to rush ahead blindly in the energy of the flesh.
The scene now shifts to the close of Peter’s ministry. His act of officially admitting the Gentiles to the kingdom of heaven1 takes place in three stages, each of which is introduced by the expression “and it came to pass.” This expression, like “and the Lord spake unto Moses saying” in the Pentateuch, seems to introduce a new subject.2 There are three events here—the healing of Aeneas, the raising of Dorcas from the dead, and the departure from Simon’s house at Joppa to go to Cornelius. What we have is an accelerated transition from Jewish to Gentile ground, and the way opened up for Paul to take over from Peter.
This is signaled by another remarkable fact—namely a change in the language used to describe the believers. The Jewish believers are generally called disciples in the early part of Acts—a carryover from the days of the Lord on earth when His followers bore this name.3 But now new words start to emerge— “saints” and “brethren” —words found so frequently in Paul’s writings. Indeed, the first mention of “saints” in the Acts is in connection with Saul of Tarsus— “Lord, I have heard from many concerning this man, how much evil he hath done to Thy saints at Jerusalem.” Now the term “saints” is found only four times in the Acts—twice in connection with Peter’s ministry—9:32, 41 and twice in connection with Paul’s—9:13 and 26:10. But what is striking about the references in connection with Peter’s ministry is that they are centered on the healing of Aeneas and the raising of Dorcas from the dead. These are the incidents which preceded his leaving Joppa to turn his second key. In other words, the time is now ripe to move on to truly Christian ground. All believers in the Lord Jesus Christ are saints, and God looks for holiness in their life. It was for this purpose He chose us in Christ “before the foundation of the world, that we should be holy and without blame before Him in love” —Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4). With this in mind we will now consider what Peter did to Aeneas and Dorcas.
Peter at Lydda and Joppa
Aaneas and Dorcas are a study in contrast. It is suggested that they are respectively figures of the Gentile and the Jew, for in fact Aeneas was a Gentile, Dorcas a Jewess. Aeneas was paralyzed, Dorcas “full of good works and alms deeds which she did.” The Gentile could not work for God, being powerless, like Aeneas. The Jew could, and did, and God took note of it in the figure. Indeed, the whole principle of the law was works. But then Dorcas turned sick and died—precisely what was occurring in Acts because of the Jews’ rejection of Christ. So, Peter turns to the Gentile first. He is not only to be healed, but to have power— “Get up and make your bed.” It was the bed which held Aeneas captive those eight years. The Gentiles receiving Christ will be given power over the things that once had power over them. At a later date the Jews will open their eyes like Dorcas and be presented living before the saints. The way in which this will take place is suggested by Dorcas’ name—a gazelle—an animal capable of a sudden leap. The Scripture itself agrees with this— “shall a nation be born at once?” —Isa. 66:88Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. (Isaiah 66:8). Most assuredly it shall. Israel shall leap like a gazelle out of death into life—from the valley of dry bones—Ezekiel 37—to the blessing of the kingdom. The character of this sudden action is given to us in Zech. 12:10-1410And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14All the families that remain, every family apart, and their wives apart. (Zechariah 12:10‑14) and 13:1. But it is Israel before Christ which we have in Acts, figuratively. In view of the near approach of the Gentiles in the next chapter there may be a suggestion here of what is developed as doctrine in Rom. 4:4, 54Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4‑5) “now to him who works the reward is not reckoned as of grace, but of debt.” So it was that the widows wept, displaying the garments Dorcas had wrought. “But to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.” If this interpretation is correct, it would explain why Peter says to Aeneas, the Gentile who did not work “Aeneas, Jesus the Christ heals you” but to Dorcas, the Jewess, who did work, merely, “Tabitha, arise.”
And now another change is signaled, for again we find the expression “and it came to pass.” But as we read on nothing noteworthy seems to be coming to pass. Peter merely remains many days in Joppa with Simon the tanner. Things must have been pleasant at Joppa at Simon’s house by the sea. Peter, as an Ex. fisherman would enjoy the vista of the sea yet be lodged in a comfortable home. Naturally speaking he might be reluctant to move. The word Joppa means “fair to him.” Just how fair it was to Peter can be seen in his staying there “many days.”4 Of course it is not until we come to 10:6 that we learn these details and that is because God is there starting to act on what the figures mean. The house is a figure of Israel and the sea of the Gentile nations.5 The “sea side” speaks of nearness to the Gentiles. But at this point in time nearness is not good enough for God, and so the Gentile Cornelius is now introduced in the narrative.
The Gentile Cornelius
Cornelius completes the chain of gospel blessing to the three sons of Noah-Shem, Ham, and Japheth. The gospel must first be preached to the Jew—Shem’s descendants—13:46. This was done at Jerusalem. The Gentiles consist of the black man, the descendants of Ham, and all the other Gentile races, the descendants of Japheth. No curse that Noah placed on any of his descendants because of his own sin could override God’s purpose to bless all Noah’s sons. In anticipation of this the ark rested on Mount Ararat, whose name means ‘the curse reversed.’ The ark is a figure of Christ; Mt. Ararat of resurrection ground. Based on Christ having passed through the storm of God’s judgment and being raised from the dead, God is able to reverse the curse righteously. Of the Gentile races the Ethiopian eunuch—a black man—first receives the blessing of the gospel, followed by Cornelius, the representative of the other Gentile races descended from Japheth. With Cornelius’ acceptance of the gospel God’s original purpose is fulfilled for “God blessed all the sons of Noah.” Wondrous message— “God so loved the world that He gave His only begotten Son that whosoever believeth in Him should not perish but have everlasting life” —John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16).
It is instructive that we never find God the Father mentioned in the Book of Acts.6 In this respect it is like the Book of Revelation, but for different reasons. We pray to God as our Father because we are His children. He loves us. But as Father He does not love those outside His family. This is made clear from Scripture— “if any man love the world the love of the Father is not in him.” But as God He so loved the world that He gave His only begotten Son. This is what we have in Acts and the reason that the title “God the Father” is not found. In Acts it is “how that God was in Christ, reconciling the world to Himself, not reckoning to them their offences and putting in us the word of that reconciliation. We are ambassadors therefore for Christ, God as it were beseeching by us, we entreat for Christ, be reconciled to God” —2 Cor. 2:19, 20. The Book of Revelation which also omits God the Father, speaks of God’s judgments on the unreconciled—those who refused Christ’s ambassadors.
Cornelius was a soldier—a centurion in the Roman army—a man who commanded one hundred men. Stationed in the land of Israel he had befriended the Jews. He was like another centurion Luke wrote about who loved the nation and had built them a synagogue, and who had heard of Jesus—Luke 7:2-52And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5For he loveth our nation, and he hath built us a synagogue. (Luke 7:2‑5). His servants call him “Cornelius the centurion, a just man, and one who fears God, and of good report among all the nation of the Jews.” Better still he had the Lord’s commendation, for Luke writes that he was “a devout man, and one who feared God with all his house, who gave much alms to the people, and prayed to God always.” This is the man who is about to receive a vision from the Lord. Ananias received a vision to prepare him to go to see Saul of Tarsus; Cornelius received a vision to prepare him to send for Peter. The symmetry of Scripture is beautiful.
The Vision of Cornelius
Cornelius saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and calling him by name before he delivered his message. When Cornelius looked at the angel he was afraid. This speaks volumes, for a Roman centurion was afraid of nothing, naturally speaking. When the angel of the Lord descended from heaven and rolled back the stone from the door of the Lord’s sepulcher the guards shook for fear and became as dead men—Mat. 28:1-4. But for the Lord’s people the angel in that incident had a message “fear not.” So with Cornelius. Before delivering his message, the angel reassured him “thy prayers and thy alms are come up for a memorial before God.”
Next the angel gives Cornelius definite instructions. He is to send men to Joppa and call for Simon Peter who is lodging at Simon the tanner’s house by the sea side. Peter will tell him what he ought to do; in the case of Saul, Ananias was to tell him what to do. The same God who knew what his servants were doing—giving alms and praying like Cornelius, and where they lived—like Peter—is our God too. He is observing our actions with much interest. What are we doing and where are we living? “Thou God seest me.” Does His all-seeing eye observe Christ in us, or something else?
Cornelius tells the vision to two of his household servants and a devout soldier who serves him. Then he sends them to Joppa.
Peter’s Vision
About the sixth hour of the next day, Cornelius’ servants are approaching Joppa just as Peter goes upstairs to the housetop to pray. Peter becomes hungry and asks for something to eat. As the meal is being prepared “an ecstasy came upon him.” It is remarkable that Peter is hungry before his vision, but Paul neither ate nor drank until three days after his vision.
Like Stephen before him Peter saw heaven opened. Stephen had seen the glory of God and Jesus when that took place. Peter instead sees “a certain vessel descending to him, as it had been a great sheet knit at the four corners, and let down to the earth, wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and birds of the air.” The great sheet, and those in it, has sometimes been mistakenly interpreted as the Church. Regarding this an able commentator writes “Peter’s vision did not reveal the Assembly as the body of Christ, neither did the admission of Cornelius. They only showed that in every nation he who feared God was acceptable to Him—in a word, that the favor of God was not limited to the Jews, and that there was no need of becoming a Jew in order to share the salvation that is in Christ.”7 We should not look for the doctrine of the Church from the Apostle to the Jews. What we find in the great sheet is man looked at in many ways, clean and unclean things all included with “wild beasts” etc. and God determined to bless man—bring him up to heaven—in spite of the condition in which he may be found.
Next, we have the Lord’s voice to Peter— “Rise Peter, kill and eat.” And Peter’s reply “Not so Lord, for I have never eaten anything that is common or unclean.” Here again we find a certain similarity to Ananias’ vision. Ananias mentioned the character of Saul of Tarsus to the Lord and his mandate to bind all those who called on His Name. But Peter went further— “Not so, Lord.” Still, he did not go as far as Jonah, who refused the Lord’s commission to preach to a Gentile city and fled from the Lord’s presence to Joppa. One by his actions, and another by his words, maintained the Jewish separation from the unclean Gentile at the same city—Joppa. It should be remembered that a Gentile, as such, was not unclean to the Jew. Rather it was the food the Gentile ate, and this is the point of the vision. The Mosaic laws laid down strict commandments as to what food was clean and what was unclean. Since the Gentiles had no such prohibitions the Jew had to face an impossible situation if he sat at table with a Gentile. Besides, the land belonged to the Jew—what was the Gentile doing in it? Their fathers had driven the Gentile out—showed them no mercy—and were not even to marry them—see Deut. 7:1-61When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2And when the Lord thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them: 3Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly. 5But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. 6For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. (Deuteronomy 7:1‑6). Peter summarizes the situation when he says “ye know how that it is an unlawful thing for a man who is a Jew to keep company, or come unto one of another nation.” It is no wonder then that he doubts in himself what this vision which he had seen should mean.
The Trip to Caesarea
Now the three men from Cornelius stand before the gate of Simon’s house. They call out and enquire if Simon Peter is staying there. Peter either does not hear them or is oblivious to them for he is thinking of the vision. At this point the Spirit says to him “behold three men seek thee. Arise therefore.” We will stop there briefly. Apparently, he was still on his knees, not having moved when told “Rise Peter, kill and eat!” Picking up the communication again we read “and go downstairs and go with them, doubting nothing, for I have sent them.” Notice how, just as the angel re-assured Cornelius, the Spirit reassured Peter. The sight of a Roman soldier, and two men, would instill fear in Peter’s mind, and doubts whether he was being marched away to face trial. Now he questions the men, asking why they had come. On hearing their message, he calls them in and puts them up for the night.
The next day Peter goes away with them. But he has the foresight to take certain brethren from Joppa with him. These would prove valuable later as witnesses. They arrive at Caesarea, the seat of Roman rule in Judea. Cornelius awaits the arrival of the party, having called together his relatives and near friends. Cornelius meets Peter coming in, falls down at his feet and worships him. Peter rejects this. He walks into the house talking to Cornelius on the way in until he comes to a large room where numerous people are assembled. Peter apologizes for being there, pointing out that he was a Jew and they were Gentiles. However, he tells them God had showed him that he should not call any man common or unclean.
This is interesting. God hadn’t showed him that when the three men from Cornelius came to his house at Joppa, for he still doubted what his vision meant at that time—v. 17. God must have showed it to him in the way, just as He had opened Saul’s eyes to Christ on the way to Damascus. So now Peter is present, and very simply he enquires why they have sent for him. Cornelius acts as spokesman for the assembled group, recounting how the angel had visited him and instructed him to send for Peter. He adds something we are not given in the first communication of the angel—that Peter is to speak to him. He closes with “now therefore are we all here present before God, to hear all things that are commanded you of God.”
Peter’s Message
The preface to Peter’s sermon is a most delightful one, compressing as it does his own personal experience, and leading into fresh truth. He says, “of a truth I perceive that God is no respecter of persons, but in every nation he who fears Him and works righteousness is accepted with Him.” This is the first of four mentions of righteousness in the Acts, and the location of the word here is significant. Righteousness to the Jew was by the works of the law. The lawyer who tempted the Lord in Luke 10:2525And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? (Luke 10:25) expressed the thought “Master, what shall I do to inherit eternal life?” But Peter raised the question of righteousness with a Gentile. The Jew—in 13:10 is shown to be “the enemy of all righteousness.” In Acts, righteousness brings in the thought of judgment—17:31 and 24:25, if the righteousness which is by faith—God’s righteousness—be refused. Again, the Scripture teaches that he who is born of God practices righteousness. Cornelius, then, was a man born of God, whose alms and prayers showed it, but without light from God as to who Jesus was, although it is likely he had heard of Him, and without the Spirit as yet. God is now about to supply what Cornelius lacks.
Peter begins with the word which God sent to the children of Israel, since salvation is of the Jews. Our Bible comes from them—we must admit it. But God will not confine Himself to them— “preaching peace by Jesus Christ, He is Lord of all.” Then Peter traces the publication of that Word beginning with the baptism of John. He retraces for his hearers the pathway of the Lord, His death, and resurrection, of which the Apostles were witnesses. That Man is to be the judge of the living and the dead. He commanded that they should testify this truth. Furthermore, the prophets witnessed that through His Name whosoever (Jew or Gentile) believes in Him should receive remission of sins. Now it is a remarkable fact that the word “sin” is only mentioned once in the Acts— “Lord lay not this sin to their charge” —7:60—and “sinners” not at all. Peter told Israel to repent for the blotting out of their sins—a strong expression for they were guilty of the Lord’s blood. Saul of Tarsus too, who continued the persecution when Christ was ascended, and represented the High Priest of Israel, was told to have his sins washed away. But here as elsewhere in the Acts man is offered “remission of sins” —2:38; 5:31; 10:43; 13:38; 26:18.
The Holy Spirit Given to the Gentiles
While Peter was yet speaking these words, the Holy Spirit fell upon all those who were hearing the word. There are manifestations of this similar to Pentecost, so that the Jewish believers who accompany Peter are astonished. It is fear of them that makes Peter ask— “can any one forbid water that these should not be baptized, who have received the Holy Spirit as we also did?” Apparently, there is no answer to this rhetorical question for Peter commands them to be baptized in the name of the Lord. It is beautiful to see that the marks of the indwelling Spirit manifest themselves in these Gentile believers after the outward signs of power have passed. They ask him to stay a few days. Peter too, is no longer afraid of dwelling with a Gentile. When the three Gentiles came from Cornelius, he had lodged them; now the Gentiles lodge him. In Christ Jesus there is neither circumcision nor uncircumcision. We can praise the Lord for that.
At the time I was writing this chapter I invited a number of young Christians to dinner one Sunday afternoon. We were discussing the breakdown of communications in the modern world when one of my guests, Miss Dena Ferguson, beautifully outlined her thoughts on the breakdown and restoration of communication between God and man. In the garden in Eden communication between God and man broke down because of sin and the man was driven out. At the tower of Babel communication between man and man broke down, man was scattered, and language fragmented. Now at Pentecost God starts the work of restoration. There they began to speak with other tongues as the Spirit gave them utterance. God is restoring the broken communication between man and man that occurred at Babel—only a token restoration in practice, but the power has been demonstrated. Finally, in heaven we will have complete restoration of communications not only between man and man but between man and God. This is confessed in the new song we will sing “Thou art worthy to take the book, and to open the seals thereof, for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” —Rev. 5:99And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9).
The Historical Imagery of Peter’s Actions
The Book of Acts is history—Divine history, of course, but still history. And in it, like the gospels, we find imagery, something almost entirely lacking in the epistles which are devoted to teaching. But because the Book of Acts is history the imagery is historical. This is the key to much of the underlying spiritual teaching in Acts.
So of the three men sent to Peter one was “a devout soldier.” Soldiers, and especially centurions, represented Rome’s power, so it is not surprising that a centurion appears at the end of Peter’s ministry, and Paul’s. But what different treatment they receive! Paul is a prisoner in Rome, with a chain. Peter on the other hand is sent for—and by “a devout soldier!” This is precisely the way Rome has treated the two great Apostles. Paul they imprisoned, although Martin Luther rattled his chains a bit. Paul dwelt two whole years in his own hired house—a picture of the church period—and a prisoner all the time. The grand doctrine of the remembrance of the Lord in death—the Lord’s supper—which Paul received by revelation from Christ in glory—1 Cor. 11:2323For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: (1 Corinthians 11:23)—was corrupted into the mass. Thus the people were kept in ignorance of the one sacrifice of Christ for sins. As for Peter he is escorted by “a devout soldier” to Cornelius—the Power of Rome—where he is worshipped. This is truly what has happened. Peter has become the first pope in Rome’s eyes and his keys are shown in pictures dangling from his girdle. The military power of Rome in the person of the Emperor Constantine made the Church a great thing in the world. The Roman Church borrowed the Jewish idea of works which Peter had given up and turned them into penance. Then the Reformation came. But sad experience has shown its effects not to have been permanent. Since the dawn of the twentieth century a landslide has taken place. Rome’s chains were not removed from Paul by the Reformation they were only disturbed for a time. Men today are less concerned with justification by faith than with the convenient notion of telling their sins to a priest and then committing them over again. This fuels the ecumenical movement and the one world church. But it is not Christ’s church for He has said that on this rock—Peter’s confession of Him as Son of God—He would build His church and hades’ gates would not prevail against it.
Now while what we have been considering is only an illustration, it is a good illustration. From an historical viewpoint the Book of the Acts is the journey of the Church from Jerusalem to Rome. It started at Jerusalem in the day of Pentecost and ended, in the person of the great Apostle to the Gentiles, as a prisoner at Rome.
Before we close this chapter, a warning is in order. Throughout this book we will draw attention to the erroneous claims of the Church of Rome in pictures such as we have just been considering. The true Christian must, however, balance righteous indignation of such pretensions against that love for all men which Scripture strictly demands. A preacher who influenced the writer in youth used to say— “never go to bed at night with a single unkind thought against anyone in the world be they saved or lost.” Not only are there many believers still in the Romish Church but there are in it “the souls of men” —souls we can only win by the gospel presented in a spirit of love to the individual. Bitterness toward others is always a sign of the working of the flesh. “Ye know the grace of our Lord Jesus Christ.” While holding the form of sound words let us never forget that.