Acts 10:13
Then a voice said to him: "Get up, Peter, kill and eat!"
Then a voice
The phrase "Then a voice" signifies a divine intervention, a moment where God directly communicates with Peter. In the biblical narrative, God's voice often represents authority and revelation. The Greek word for "voice" is "φωνή" (phonē), which can also mean sound or tone. This divine voice is not just a sound but a clear communication from God, emphasizing the importance of the message that follows. Historically, God's voice has been a guiding force for His people, as seen in the Old Testament with figures like Moses and Elijah.

said to him
The phrase "said to him" indicates a personal and direct communication. The Greek word "εἶπεν" (eipen) is used here, which is a form of the verb "λέγω" (legō), meaning to speak or say. This direct address to Peter highlights the personal nature of God's guidance and instruction. It underscores the intimate relationship between God and His chosen servants, where God speaks directly to guide, correct, or instruct them.

Get up
"Get up" is a command that signifies action and readiness. The Greek word "ἀναστάς" (anastas) is used, which means to rise or stand up. This command is not just physical but also spiritual, urging Peter to rise above his current understanding and be prepared for a new revelation. In the broader biblical context, rising often symbolizes resurrection, new beginnings, and readiness to follow God's will.

Peter
The use of "Peter" here is significant as it personalizes the message. Peter, originally named Simon, was given the name Peter (Πέτρος, Petros) by Jesus, meaning rock. This name signifies his foundational role in the early Church. By addressing him as Peter, the voice reaffirms his identity and mission as a leader and a pivotal figure in the spread of the Gospel.

kill
The word "kill" in this context is from the Greek "θύω" (thuō), which can mean to sacrifice or slaughter. This term would have resonated with Peter's Jewish background, where animal sacrifice was a part of religious practice. However, the command to kill and eat unclean animals challenges Peter's understanding of Jewish dietary laws, indicating a shift from the old covenant to the new covenant in Christ.

and eat
The phrase "and eat" completes the command and signifies acceptance and participation. The Greek word "φάγε" (phage) is used, meaning to consume or partake. Eating in the biblical sense often symbolizes fellowship and acceptance. Here, it represents the breaking down of barriers between Jews and Gentiles, as Peter is being prepared to accept Gentiles into the Christian community. This command challenges Peter to embrace a new understanding of purity and inclusion in God's kingdom.

Persons / Places / Events
1. Peter
One of Jesus' twelve apostles, known for his leadership in the early church. He is the central figure in this passage, receiving a vision from God.

2. The Vision
Peter experiences a vision where a sheet descends from heaven containing various animals, and he is instructed to kill and eat them. This vision challenges Jewish dietary laws and signifies a broader acceptance of Gentiles into the Christian faith.

3. Caesarea
The city where Cornelius, a Roman centurion, resides. This location is significant as it represents the Gentile world that is about to receive the Gospel.

4. Cornelius
A God-fearing Gentile centurion who receives a vision to send for Peter. His account is pivotal in the early church's outreach to non-Jews.

5. The Voice
Represents God's direct communication with Peter, challenging his understanding of purity and the scope of the Gospel.
Teaching Points
God's Sovereignty in Revelation
God chooses to reveal His will and expand the understanding of His people. Peter's vision is a divine revelation that challenges existing beliefs and practices.

Breaking Down Barriers
The vision signifies the breaking down of barriers between Jews and Gentiles, emphasizing the inclusivity of the Gospel.

Obedience to God's Voice
Peter's initial hesitation and eventual obedience highlight the importance of being open to God's leading, even when it challenges our preconceived notions.

Cultural and Religious Flexibility
The passage encourages believers to be flexible and open to God's work beyond cultural and religious boundaries.

The Universality of the Gospel
The message of salvation through Jesus Christ is for all people, regardless of their background or previous religious practices.
Bible Study Questions
1. How does Peter's vision in Acts 10:13 challenge traditional Jewish beliefs, and what does this mean for the early church's mission?

2. In what ways does the account of Peter and Cornelius illustrate the theme of God's impartiality and the universality of the Gospel?

3. How can we apply the lesson of being open to God's voice and leading in our own lives, especially when it challenges our existing beliefs?

4. What are some modern-day "barriers" that the church faces, and how can we work to overcome them in light of Peter's vision?

5. How does the inclusion of Gentiles in Acts 10 relate to the Great Commission given by Jesus in Matthew 28:19-20, and what practical steps can we take to fulfill this commission today?
Connections to Other Scriptures
Leviticus 11
This chapter outlines the Jewish dietary laws, which Peter's vision challenges. The vision signifies a shift from the old covenant to the new covenant in Christ.

Mark 7:18-19
Jesus teaches that it is not what goes into a person that defiles them, but what comes out. This teaching aligns with the message of Peter's vision.

Acts 15
The Jerusalem Council, where the early church leaders discuss the inclusion of Gentiles and the relevance of Jewish law, further develops the themes introduced in 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
Eat, Kill, Peter, Rise, Risen, Saying, Slay, Voice
Dictionary of Bible Themes
Acts 10:13

     5196   voice

Acts 10:1-48

     5250   centurion

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

Acts 10:11-13

     4029   world, human beings in

Acts 10:11-15

     7340   clean and unclean

Acts 10:12-15

     4690   wings

Acts 10:13-15

     5856   extravagance

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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