Acts 10:10
He became hungry and wanted something to eat, but while the meal was being prepared, he fell into a trance.
He became hungry
This phrase marks a pivotal moment in the narrative, highlighting Peter's humanity and physical needs. The Greek word for "hungry" is "peinaō," which signifies a deep craving or desire for food. This physical hunger sets the stage for a spiritual revelation, reminding us that God often uses our natural circumstances to lead us into deeper spiritual truths. Historically, this moment occurs in Joppa, a significant port city, symbolizing a place of transition and divine encounter. Peter's hunger is not just for physical sustenance but also foreshadows a spiritual hunger for understanding God's expanding plan for the Gentiles.

and wanted something to eat
The phrase "wanted something to eat" further emphasizes Peter's human condition and the normalcy of his life. The Greek word "thelei" (wanted) indicates a deliberate desire or intention. This moment of wanting is crucial as it sets the stage for the vision Peter is about to receive. It reflects the idea that God meets us in our everyday desires and uses them to reveal His greater purposes. In the broader scriptural context, this desire for food becomes a metaphor for the deeper spiritual nourishment that God is about to provide through the vision.

but while the meal was being prepared
This phrase indicates a period of waiting and anticipation. The Greek word "paraskeuazō" (being prepared) suggests a process of making ready or arranging. This waiting period is significant as it provides a backdrop for Peter's vision, illustrating that God's timing is perfect. Historically, meals in Jewish culture were times of fellowship and community, and the preparation of a meal was an act of hospitality. This context underscores the importance of what is about to happen, as God is preparing Peter for a new understanding of fellowship that transcends traditional Jewish boundaries.

he fell into a trance
The phrase "fell into a trance" describes a supernatural experience where Peter is taken beyond his physical senses. The Greek word "ekstasis" (trance) implies a state of being outside oneself, often used in the New Testament to describe a divine vision or revelation. This trance is a divine intervention, a moment where God interrupts Peter's normal state to reveal a profound truth. In the scriptural context, trances are rare and significant, often marking moments of divine communication and revelation. This trance is a turning point, as God is about to reveal His plan for the inclusion of the Gentiles into the early Christian community, challenging Peter's previous understanding and expanding the scope of the Gospel.

Persons / Places / Events
1. Peter
One of Jesus' apostles, a key leader in the early church, and the central figure in this passage. He is staying in Joppa at the house of Simon the tanner.

2. Joppa
A coastal city in ancient Israel, where Peter is residing at the time of this vision. It is significant as a place of transition for Peter's ministry to the Gentiles.

3. Trance
A state of spiritual vision or revelation. In this context, it is a divine means of communication, where God reveals His will to Peter.

4. Hunger
A physical need that sets the stage for Peter's spiritual experience. It symbolizes a deeper spiritual hunger and readiness for God's revelation.

5. Vision
The event where Peter receives a revelation from God, challenging his understanding of Jewish dietary laws and the inclusion of Gentiles in the faith.
Teaching Points
Spiritual Readiness
Peter's physical hunger parallels a spiritual readiness to receive God's revelation. We should cultivate a similar openness to God's guidance in our lives.

Breaking Barriers
The vision challenges Peter's preconceived notions about purity and inclusion. As Christians, we are called to break down barriers that separate us from others, embracing unity in Christ.

Divine Timing
God's revelation comes at a specific moment when Peter is prepared to receive it. Trust in God's perfect timing for His plans to unfold in your life.

Obedience to God's Voice
Peter's willingness to act on the vision demonstrates obedience. We should be ready to act on God's instructions, even when they challenge our understanding.

Inclusivity in the Gospel
The vision signifies the opening of the Gospel to all people, emphasizing the universal nature of Christ's salvation. We are called to share the Gospel with everyone, without prejudice.
Bible Study Questions
1. How does Peter's physical hunger relate to his spiritual readiness to receive God's vision? How can we prepare ourselves spiritually to hear from God?

2. In what ways does Peter's vision challenge traditional Jewish beliefs, and how does this apply to breaking down barriers in our own faith communities today?

3. Reflect on a time when you experienced God's perfect timing in your life. How did it shape your understanding of His plans for you?

4. What are some modern-day "barriers" that might prevent us from fully embracing the inclusivity of the Gospel? How can we overcome them?

5. How does the message of Peter's vision in Acts 10:10 connect with Paul's teaching in Galatians 3:28 about unity in Christ? How can this unity be reflected in our daily interactions with others?
Connections to Other Scriptures
Acts 11:5-10
Peter recounts this vision to the church in Jerusalem, emphasizing its importance in understanding God's plan for the Gentiles.

Leviticus 11
The dietary laws given to Israel, which Peter's vision challenges, indicating a shift from the old covenant to the new covenant in Christ.

Mark 7:18-19
Jesus' teaching on what truly defiles a person, foreshadowing the inclusion of Gentiles and the abolition of dietary restrictions.

Galatians 3:28
Paul's teaching on the unity of all believers in Christ, regardless of ethnic or cultural background, which aligns with the message of Peter's vision.
A Good Man's ConversionC. S. Robinson, D. D.Acts 10:1-48
Broadening FoundationsP.C. Barker Acts 10:1-48
CorneliusW. M. Taylor, D. D.Acts 10:1-48
CorneliusJames Owens.Acts 10:1-48
CorneliusW. Hay Aitken, M. A.Acts 10:1-48
CorneliusPreacher's MonthlyActs 10:1-48
Cornelius of CaesareaG. M. Grant, B. D.Acts 10:1-48
Cornelius the Truth SeekerC. H. Payne, D. D.Acts 10:1-48
Cornelius, a Monument of the Omnipotence of GraceK. Gerok.Acts 10:1-48
Cornelius, an Example of PietyJ. T. Woodhouse.Acts 10:1-48
Cornelius, the Truth SeekerJ. G. Hughes.Acts 10:1-48
Cornelius: a Model for VolunteersG. Venables, M. A.Acts 10:1-48
Cornelius; Or, New Departures in ReligionJ. Clifford, D. D.Acts 10:1-48
DreamsG. H. James.Acts 10:1-48
Family DevotionC. H. Spurgeon.Acts 10:1-48
Peter's VisionR. T. Stevenson.Acts 10:1-48
Peter's VisionD. J. Burrell D. D.Acts 10:1-48
The Character and Conversion of CorneliusR. P. Buddicom, M. A.Acts 10:1-48
The Character of CorneliusG. Spence, D. C. L.Acts 10:1-48
The Conversion of the GentilesJ. Parker, D. D.Acts 10:1-48
The Providential Guidance of the ChurchDean Alford.Acts 10:1-48
The Supernatural PreparationD. Thomas, D. D.Acts 10:1-48
Devout HeathenR. Tuck Acts 10:2, 22
A Divine Call to PreachT. McCullagh.Acts 10:9-16
An Apostle DreamingS. A. Tipple.Acts 10:9-16
Common and Unclean ThingsA. T. Pierson.Acts 10:9-16
Devotion and ActionDionysius of Carthage.Acts 10:9-16
Doubt: its Cause and CureJ. W. Burn.Acts 10:9-16
How May We Know Our WorkChristian AgeActs 10:9-16
Ministry of MenActs 10:9-16
Peter's Blunder: a Lesson to OurselvesC. H. Spurgeon.Acts 10:9-16
Peter's Obedience to an Unexpected IntimationChristian HeraldActs 10:9-16
Peter's VisionJ. Fawcett, M. A.Acts 10:9-16
Peter's VisionPreacher's MonthlyActs 10:9-16
Retirement Necessary for PrayerC. H. Spurgeon.Acts 10:9-16
Sectarian NarrownessJ. R. Andrews.Acts 10:9-16
The Beautiful in the Common Brought Out by CleansingActs 10:9-16
The Cleansing of All Meats by ChristArchdeacon Farrar.Acts 10:9-16
The Comprehensiveness of the GospelJ. Cynddylan Jones, D. D., P. H. Power, M. A.Acts 10:9-16
The Ground of the Antipathy Between Jew and GentileArchdeacon Farrar.Acts 10:9-16
The Humility of CorneliusProf. I. H. Hall.Acts 10:9-16
The Idolatry of Self-WillJohn Smith.Acts 10:9-16
The Light of Heaven on the Open Gate of a New WorldR.A. Redford Acts 10:9-16
The Messengers of the Centurion At Peter's DoorK. Gerok.Acts 10:9-16
The Petrine Vision At JoppaG. T. Stokes, D. D.Acts 10:9-16
The Transition from the Old to the NewJ. Baldwin Brown, B. A.Acts 10:9-16
The Vision of PeterF. A. Krummacher, D. D.Acts 10:9-16
The Ecstasy and Vision of PeterE. Johnson Acts 10:9-17
Man in God's Sight; Or, Divine ImpartialityW. Clarkson Acts 10:9-48
People
Cornelius, John, Peter, Simon
Places
Caesarea, Galilee, Jerusalem, Joppa, Judea, Nazareth
Topics
Deep, Desired, Desiring, Eat, Eaten, Ecstasy, Fell, Getting, Hungry, Making, Meal, Preparations, Prepared, Preparing, Ready, Sleep, Trance, Unusually, Wanted, Wished
Dictionary of Bible Themes
Acts 10:1-48

     5250   centurion

Acts 10:9-10

     4476   meals

Acts 10:9-14

     4605   animals, religious role
     5773   abstinence, discipline

Acts 10:9-15

     7422   ritual

Acts 10:9-16

     5010   conscience, matters of
     8409   decision-making, and providence

Acts 10:9-17

     1466   vision
     5263   communication

Acts 10:9-20

     7512   Gentiles, in NT

Acts 10:9-23

     1457   trance

Acts 10:10-13

     5341   hunger

Acts 10:10-16

     5841   ecstasy

Library
December 2 Morning
Ye have an unction from the Holy One, and ye know all things.--I JOHN 2:20. God anointed Jesus of Nazareth with the Holy Ghost and with power.--It pleased the Father that in him should all fulness dwell.--Of his fulness have all we received, and grace for grace. Thou anointest my head with oil.--The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught
Anonymous—Daily Light on the Daily Path

September 29. "Call not Thou Common" (Acts x. 15).
"Call not thou common" (Acts x. 15). "There is nothing common of itself" (Rom. xiv. 14). We can bring Christ into common things as fully as into what we call religious services. Indeed, it is the highest and hardest application of Divine grace, to bring it down to the ordinary matters of life, and therefore God is far more honored in this than even in things that are more specially sacred. Therefore, in the twelfth chapter of Romans, which is the manual of practical consecration, just after the passage
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 13. "Thy Prayers are Come up for a Memorial Before God" (Acts x. 4).
"Thy prayers are come up for a memorial before God" (Acts x. 4). What a beautiful expression the angel used to Cornelius, "Thy prayers are come up for a memorial." It would almost seem as if supplications of years had accumulated before the Throne, and at last the answer broke in blessings on the head of Cornelius, even as the accumulated evaporation of months at last bursts in floods of rain upon the parched ground. So God is represented as treasuring the prayers of His saints in vials; they are
Rev. A. B. Simpson—Days of Heaven Upon Earth

Easter Monday
Text: Acts 10, 34-43. 34 And Peter opened his mouth, and said: Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 36 The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)--37 that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; 38 even Jesus of Nazareth,
Martin Luther—Epistle Sermons, Vol. II

What God Hath Cleansed
'There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial
Alexander Maclaren—Expositions of Holy Scripture: The Acts

'God is no Respecter of Persons'
'And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea-side: who, when he cometh, shall speak unto thee. 83. Immediately therefore I sent to thee; and
Alexander Maclaren—Expositions of Holy Scripture: The Acts

May the Twenty-Sixth the Uniting of Sundered Peoples
"On the Gentiles also was poured out the gift of the Holy Ghost." --ACTS x. 34-48. And this is ever the issue of a true outpouring of the Spirit: sundered peoples become one. At "low tide" there are multitudes of separated pools along the shore: at "high tide" they flow together, and the little distinctions are lost in a splendid union. It is so racially. "Jew and Gentile!" Peter and Cornelius lose their prejudices in the emancipating ministry of the Spirit. And so shall it be with English and
John Henry Jowett—My Daily Meditation for the Circling Year

The Outpouring of the Holy Spirit
Now, it is to the work of the Holy Spirit that I shall this morning specially direct your attention; and I may as well mention the reason why I do so. It is this. We have received continually fresh confirmations of the good news from a far country, which has already made glad the hearts of many of God's people. In the United States of America there is certainly a great awakening. No sane man living there could think of denying it. There may be something of spurious excitement mixed up with it, but
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Candour of the Writers of the New Testament.
I make this candour to consist in their putting down many passages, and noticing many circumstances, which no writer whatever was likely to have forged; and which no writer would have chosen to appear in his book who had been careful to present the story in the most unexceptionable form, or who had thought himself at liberty to carve and mould the particulars of that story according to his choice, or according to his judgment of the effect. A strong and well-known example of the fairness of the evangelists
William Paley—Evidences of Christianity

Devotion to God.
Devotion to God implies ardent affection for him--a yielding of the heart to him with reverence, faith, and piety in every act, particularly in prayer and meditation. We catch a glimpse of the true meaning of devotion from what is said of the centurion of the Italian band. He was termed a devout man because he feared God, gave much alms to the people, and prayed to God always (see Acts 10:2). This is the essence of true devotion. He loved God, without which there can be no devotion. The more we love
C. E. Orr—How to Live a Holy Life

Israel and the Nations.
"Because that on the Gentiles also was poured out the gift of the Holy Ghost."--Acts x. 45. The question that arises with reference to Pentecost is: Since the Holy Spirit imparted saving grace to men before and after Pentecost, what is the difference caused by that descent of the Holy Spirit? An illustration may explain the difference. The rain descends from heaven and man gathers it to quench his thirst. When householders collect it each in his own cistern, it comes down for every family separately;
Abraham Kuyper—The Work of the Holy Spirit

Whether Paul, when in Rapture, Saw the Essence of God?
Objection 1: It would seem that Paul, when in rapture, did not see the essence of God. For just as we read of Paul that he was rapt to the third heaven, so we read of Peter (Acts 10:10) that "there came upon him an ecstasy of mind." Now Peter, in his ecstasy, saw not God's essence but an imaginary vision. Therefore it would seem that neither did Paul see the essence of God. Objection 2: Further, the vision of God is beatific. But Paul, in his rapture, was not beatified; else he would never have returned
Saint Thomas Aquinas—Summa Theologica

Whether the World is to be Cleansed?
Objection 1: It would seem that there is not to be any cleansing of the world. For only that which is unclean needs cleansing. Now God's creatures are not unclean, wherefore it is written (Acts 10:15): "That which God hath cleansed, do not thou call common," i.e. unclean. Therefore the creatures of the world shall not be cleansed. Objection 2: Further, according to Divine justice cleansing is directed to the removal of the uncleanness of sin, as instanced in the cleansing after death. But there can
Saint Thomas Aquinas—Summa Theologica

Whether Blindness and Hardness of Heart are Directed to the Salvation of those who are Blinded and Hardened?
Objection 1: It would seem that blindness and hardness of heart are always directed to the salvation of those who are blinded and hardened. For Augustine says (Enchiridion xi) that "as God is supremely good, He would nowise allow evil to be done, unless He could draw some good from every evil." Much more, therefore, does He direct to some good, the evil of which He Himself is the cause. Now God is the cause of blindness and hardness of heart, as stated above [1803](A[3]). Therefore they are directed
Saint Thomas Aquinas—Summa Theologica

Whether the First Movements of the Sensuality in Unbelievers are Mortal Sin?
Objection 1: It would seem that the first movements of the sensuality in unbelievers are mortal sins. For the Apostle says (Rom. 8:1) that "there is . . . no condemnation to them that are in Christ Jesus, who walk not according to the flesh": and he is speaking there of the concupiscence of the sensuality, as appears from the context (Rom. 7). Therefore the reason why concupiscence is not a matter of condemnation to those who walk not according to the flesh, i.e. by consenting to concupiscence, is
Saint Thomas Aquinas—Summa Theologica

Whether Judiciary Power is to be Specially Attributed to Christ?
Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it is written (Rom. 14:4): "Who art thou that judgest another man's servant?" But, it belongs to the entire Trinity to be Lord over creatures. Therefore judiciary power ought not to be attributed specially to Christ. Objection 2: Further, it is written (Dan. 7:9): "The Ancient of days sat"; and further on (Dan. 7:10), "the judgment sat, and the books
Saint Thomas Aquinas—Summa Theologica

Whether all Men Will be Present at the Judgment?
Objection 1: It would seem that men will not all be present at the judgment. For it is written (Mat. 19:28): "You . . . shall sit on twelve seats, judging the twelve tribes of Israel." But all men do not belong to those twelve tribes. Therefore it would seem that men will not all be present at the judgment. Objection 2: Further, the same apparently is to be gathered from Ps. 1:5, "The wicked shall not rise again in judgment." Objection 3: Further, a man is brought to judgment that his merits may
Saint Thomas Aquinas—Summa Theologica

Whether the Witnesses of the Transfiguration were Fittingly Chosen?
Objection 1: It would seem that the witnesses of the transfiguration were unfittingly chosen. For everyone is a better witness of things that he knows. But at the time of Christ's transfiguration no one but the angels had as yet any knowledge from experience of the glory to come. Therefore the witnesses of the transfiguration should have been angels rather than men. Objection 2: Further, truth, not fiction, is becoming in a witness of the truth. Now, Moses and Elias were there, not really, but only
Saint Thomas Aquinas—Summa Theologica

Whether the Prophetic vision is Always Accompanied by Abstraction from the Senses?
Objection 1: It would seem that the prophetic vision is always accompanied by abstraction from the senses. For it is written (Num. 12:6): "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." Now a gloss says at the beginning of the Psalter, "a vision that takes place by dreams and apparitions consists of things which seem to be said or done." But when things seem to be said or done, which are neither said nor done, there is abstraction
Saint Thomas Aquinas—Summa Theologica

Whether Grace and virtues are Bestowed on Man by Baptism?
Objection 1: It seems that grace and virtues are not bestowed on man by Baptism. Because, as stated above ([4464]Q[62], A[1], ad 1), the sacraments of the New Law "effect what they signify." But the baptismal cleansing signifies the cleansing of the soul from guilt, and not the fashioning of the soul with grace and virtues. Therefore it seems that grace and virtues are not bestowed on man by Baptism. Objection 2: Further, one does not need to receive what one has already acquired. But some approach
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be
Saint Thomas Aquinas—Summa Theologica

Whether the Judicial Precepts Regarding Foreigners were Framed in a Suitable Manner?
Objection 1: It would seem that the judicial precepts regarding foreigners were not suitably framed. For Peter said (Acts 10:34,35): "In very deed I perceive that God is not a respecter of persons, but in every nation, he that feareth Him and worketh justice is acceptable to Him." But those who are acceptable to God should not be excluded from the Church of God. Therefore it is unsuitably commanded (Dt. 23:3) that "the Ammonite and the Moabite, even after the tenth generation, shall not enter into
Saint Thomas Aquinas—Summa Theologica

Whether Every Act of an Unbeliever is a Sin?
Objection 1: It would seem that each act of an unbeliever is a sin. Because a gloss on Rom. 14:23, "All that is not of faith is sin," says: "The whole life of unbelievers is a sin." Now the life of unbelievers consists of their actions. Therefore every action of an unbeliever is a sin. Objection 2: Further, faith directs the intention. Now there can be no good save what comes from a right intention. Therefore, among unbelievers, no action can be good. Objection 3: Further, when that which precedes
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Made Known to Some?
Objection 1: It would seem that Christ's birth should not have been made known to anyone. For, as stated above (A[1], ad 3), it befitted the salvation of mankind that Christ's first coming should be hidden. But Christ came to save all; according to 1 Tim. 4:10: "Who is the Saviour of all men, especially of the faithful." Therefore Christ's birth should not have been made known to anyone. Objection 2: Further, before Christ was born, His future birth was made known to the Blessed Virgin and Joseph.
Saint Thomas Aquinas—Summa Theologica

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