3/27/24
Bruce, F.F. (1988). "Acts 10: The Story of Cornelius (10:1-48)" In The Book of Acts (Revised). (pp. 200-218). William B. Eerdmans Publishing,
Bruce notes that the range of the gospel proclamation has been spreading throughout Acts. In chapter ten the divide between Jew and Gentile is crossed by Peter, showing apostolic authority (Bruce 1988, p. 201). The encounter is with a Roman centurion and his household. Bruce observes the generally favorable depiction of centurions in the New Testament (Bruce 1988, p. 202). As the head of a unit of approximately 100 soldiers, centurions were considered the source of stability and dependability in the army.
The encounter of Peter and Cornelius' household opens the door to the important issues of relationships between Jews and Gentiles, as well as the matter of circumcision among converts to Christianity (Bruce 1988, p. 202). The issue is discussed again in Acts 11 and 15.
Bruce does remind his reader that, according to Acts 10:2, Cornelius was a worshiper of the God of Israel, though he had not converted and received circumcision (Bruce 1988, p. 203). His standing as a God-fearer may be indicative of the makeup of the Gentile Christian communities in many cities as the Gospel spreads. Bruce entertains the possibility that Luke's interest in God-fearers could be due to his similar background (Bruce 1988, p. 204).
In Acts 10:3 Cornelius is prepared for an encounter with Peter by means of a vision during his afternoon prayers: God has received Cornelius' offerings and prayers and will add clarity if he sends for Simon Peter (Bruce 1988, p. 204). Cornelius' obedience is prompt, as he sends messengers.
Acts 10:9-16 describes Peter's preparation for a visit to Cornelius. Bruce observes the need for Peter to be prepared. Gentiles had no objection to being with Jews, but Jews would not enter the home of a Gentile (Bruce 1988, p. 205). Therefore, Peter needed to be persuaded that it was all right to visit a Gentile. Peter's vision involved eating unclean foods. Peter understood that even the "clean" animals needed to be slaughtered appropriately, and the "unclean" could not be used. Bruce notes a parallel in Ezekiel 4:14, where Ezekiel refuses God's call. Peter is corrected by God and the vision is repeated three times (Bruce 1988, p. 206). The teaching recorded in Mark 7:19b that all foods are clean may well have been a reminder from Peter, applying this vision to the words of Jesus.
By the time of Acts 10:20, it is clear that Peter understood the vision to refer to people, not just food. Bruce sees the lack of adherence to the dietary law which was viewed by Jews as the reason for Gentile uncleanness (Bruce 1988, p. 206).
In Acts 10:17-23a the messengers from Cornelius arrive. Peter is told to go with them (Bruce 1988, p. 207). Bruce entertains the distinction between this communication with Peter and the earlier communication with Cornelius. Peter recognizes the voice as one from outside himself, and may have known it as Jesus' voice. In any case, Peter was obedient and received his guests despite the social taboo (Bruce 1988, p. 208).
Acts 10:23b-33 reviews the chronology briefly, meanwhile bringing Peter to Cornelius' household. The trip takes about a day and a half each way. By the time of Peter's arrival, Cornelius had gathered friends and relatives to hear from Peter (Bruce 1988, p. 209). Cornelius' show of reverence for Peter was what he considered appropriate respect, but Peter urged him to arise. Bruce notes the magnitude of Peter's departure from typical Jewish conscience by entering into the household. Peter is clear that he had learned the Gentiles were not to be treated as unclean (Bruce 1988, p. 210). After Cornelius described his vision, he asked Peter to tell what God would have him say. Bruce notes this is a very encouraging invitation.
In Acts 10:34-43, Peter gives his message. Bruce notes the introductory expression, "Peter opened his mouth," which is used to introduce an important message (Bruce 1988, p. 211). In his words, Peter announces the revolutionary concept that all are invited to believe God and receive His grace. This type of universal access to salvation is seen at various points in the Old Testament but here becomes crystal clear (Bruce 1988, p. 212). Peter assumes some familiarity with the story of Jesus, but gives more detail than for a Jewish audience. Bruce observes that in this message Peter relates, in brief, almost the whole scope of Mark's Gospel, regularly taken to have Peter's preaching as its source. The resurrection statements, however, are more similar in scope to those recorded in Luke's Gospel (Bruce 1988, p. 213). Bruce notes that this sermon contains some Greek which is relatively awkward and shows "Aramaisms," suggesting that it is more akin to Peter's expression than Luke's interpretation (Bruce 1988, p. 213). Jesus is presented as anointed by God for his task, reminiscent of Isaiah 42:1-53:12. Bruce sees this as solidly Messianic language (Bruce 1988, p. 214). The ministry described is characteristic of Messianic descriptions and the overall description from Isaiah. Verses 40-41 draw a sharp distinction between Jesus' treatment by men and his treatment by God (Bruce 1988, p. 215). After the resurrection, Peter describes Jesus as sending the gospel to the Jews, but we can observe that here Peter is speaking to Gentiles. Bruce notes that it is primarily Paul, not Peter, who ministers to the Gentiles.
In Acts 10:44-48, the household receives the Holy Spirit. Bruce sees this not as a second Pentecost but as the Gentiles participating in the events of Acts 2 (Bruce 1988, p. 216). This outpouring seems to resemble the outpouring on the apostles rather than the conversion of the many in Jerusalem. There was a manifestation of tongues which were observable by others. Bruce takes this to be the way the Jews could be persuaded their conversion was accomplished (Bruce 1988, p. 217). Verses 47-48 show conversion in an unusual order, as the Spirit was received before a call for repentance or baptism. However, Peter's understanding was that the Holy Spirit would not be displayed unless the people believed. Therefore, they were baptized. Bruce questions whether Peter would have had the household baptized if he had not seen or heard evidence of the Holy Spirit. With the evidence, there was no question. They needed to be baptized (Bruce 1988, p. 218).