Acts 10:32
Therefore send to Joppa for Simon, who is called Peter. He is a guest in the home of Simon the tanner, by the sea.'
Send to Joppa
The directive to "send to Joppa" is significant in the context of the early Christian church's expansion beyond Jewish boundaries. Joppa, known today as Jaffa, was an ancient port city on the Mediterranean Sea. Its mention here underscores the geographical spread of the Gospel. Historically, Joppa was a gateway for trade and cultural exchange, symbolizing the opening of the Gospel to the Gentiles. The Greek word for "send" (πέμψον, pempson) implies a deliberate action, indicating the divine orchestration in the spread of Christianity.

for Simon who is called Peter
The phrase "for Simon who is called Peter" highlights the dual identity of the apostle. "Simon" is his Hebrew name, while "Peter" (Πέτρος, Petros) is the name given by Jesus, meaning "rock" (John 1:42). This duality reflects Peter's role as a bridge between Jewish traditions and the new Christian faith. His presence in this narrative is crucial, as he is about to witness and participate in a pivotal moment of Gentile inclusion in the church.

He is a guest
The phrase "He is a guest" indicates Peter's temporary residence, suggesting humility and openness to God's leading. The Greek word for "guest" (ξενίζεται, xenizetai) can also mean "to lodge" or "to stay as a stranger," emphasizing the transient and pilgrim nature of the Christian mission. This hospitality reflects the early Christian practice of welcoming and supporting itinerant preachers and missionaries.

in the home of Simon the tanner
The mention of "Simon the tanner" is significant due to the occupation's cultural and religious implications. Tanners worked with animal hides, a profession considered unclean by Jewish law (Leviticus 11). Peter's willingness to stay in such a home indicates a shift in his understanding of purity and God's acceptance, foreshadowing the acceptance of Gentiles. This setting prepares Peter for the vision he receives, challenging traditional Jewish purity laws.

by the sea
The location "by the sea" is not merely geographical but symbolic. The sea often represents the unknown and the boundary between the familiar and the foreign. In biblical literature, the sea can symbolize chaos and the nations (Isaiah 17:12). Here, it signifies the threshold of a new mission field—the Gentile world. Peter's presence by the sea prefigures the expansive reach of the Gospel, as the message of Christ is about to cross cultural and ethnic boundaries.

Persons / Places / Events
1. Cornelius
A centurion in the Roman army, described as a devout and God-fearing man. He receives a vision from an angel instructing him to send for Peter.

2. Simon Peter
One of Jesus' apostles, known for his leadership in the early church. He is staying in Joppa at the time of Cornelius' vision.

3. Simon the Tanner
A resident of Joppa who hosts Peter. Tanners were often considered unclean due to their work with animal hides, highlighting Peter's willingness to break Jewish purity laws.

4. Joppa
A port city on the Mediterranean Sea, significant as a place where Peter receives a vision that challenges Jewish dietary laws and opens the way for Gentile inclusion in the church.

5. The Angelic Vision
Cornelius receives a divine message to send for Peter, setting the stage for the inclusion of Gentiles in the Christian faith.
Teaching Points
Divine Guidance
God orchestrates events to fulfill His purposes. Cornelius' vision and Peter's subsequent visit demonstrate God's active role in guiding His people.

Breaking Barriers
Peter's stay with Simon the tanner and his visit to Cornelius highlight the breaking of cultural and religious barriers, emphasizing the inclusivity of the Gospel.

Obedience to God's Call
Both Cornelius and Peter show obedience to God's instructions, illustrating the importance of responding to God's guidance in our lives.

The Role of Visions and Revelations
God uses visions to communicate His will, as seen in Cornelius' experience. This encourages believers to be open to God's communication in various forms.

Unity in Diversity
The inclusion of Gentiles into the early church underscores the unity and diversity within the body of Christ, calling believers to embrace and celebrate differences.
Bible Study Questions
1. How does Cornelius' character and actions prior to Peter's visit reflect his openness to God's work in his life?

2. What significance does Peter's stay with Simon the tanner have in the context of Jewish purity laws, and how does this relate to the broader message of Acts 10?

3. How does the vision given to Cornelius and the subsequent events challenge the early church's understanding of who can be included in God's family?

4. In what ways can we apply the principle of breaking cultural and religious barriers in our own communities today?

5. How do the events of Acts 10 encourage us to be attentive to God's guidance and direction in our personal and communal lives?
Connections to Other Scriptures
Acts 11:13-14
Peter recounts the events of Acts 10, emphasizing the divine orchestration in bringing the Gospel to the Gentiles.

Matthew 16:18-19
Jesus' promise to Peter about building His church and the keys of the kingdom, which is fulfilled as Peter opens the Gospel to the Gentiles.

Galatians 2:11-14
Paul confronts Peter about his behavior towards Gentiles, showing the ongoing struggle and growth in understanding the inclusion of Gentiles.
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
Man in God's Sight; Or, Divine ImpartialityW. Clarkson Acts 10:9-48
Peter and CorneliusE. Johnson Acts 10:23-34
The First Trumpet-Sound of the Gospel in the Heathen WorldR.A. Redford Acts 10:23-43
Model Pastoral VisitationK. Gerok.Acts 10:24-33
Peter and CorneliusJ. Parker, D. D.Acts 10:24-33
Peter and CorneliusG. S. Rowe.Acts 10:24-33
A Model AudienceB. D. Johns.Acts 10:30-48
A Model CongregationD. Thomas, D. D.Acts 10:30-48
A Model CongregationWilliam Forsyth, A. M.Acts 10:30-48
Attending At Ordinances EnforcedR. Watson.Acts 10:30-48
Complemental MinistryW. Arnot, D. D.Acts 10:30-48
Concerning Audiences, Preachers, Sermons, and ConversionsJ. McNeill.Acts 10:30-48
Congregations to be Well Fed with the TruthC. H. Spurgeon.Acts 10:30-48
Cornelius and PeterM. C. Hazard.Acts 10:30-48
Cornelius's Sending and Peter's ComingJ. W. Burn.Acts 10:30-48
Different Kinds of HearersT. Boston, D. D.Acts 10:30-48
Don't Grumble About the FodderActs 10:30-48
Hearing and its Proper EffectsJ. Newton.Acts 10:30-48
Interested HearersActs 10:30-48
Peter and CorneliusG. Leach, D. D.Acts 10:30-48
Peter At CaesareaT. J. Holmes.Acts 10:30-48
Peter At CaesareaD. J. Burrell, D. D.Acts 10:30-48
Punctuality in Attendance At ChurchCyclopoedia of Illustrative AnecdotesActs 10:30-48
The Best Remedy for Small CongregationsActs 10:30-48
The Gospel to the GentilesDean Vaughan.Acts 10:30-48
The Ideal CongregationD. Thomas, D. D.Acts 10:30-48
The Model CongregationWatson Smith.Acts 10:30-48
The Reciprocal Duties of a Minister and of His PeopleJ. Hughes, M. A.Acts 10:30-48
Truth Liked as a Sentiment, But Disliked as a Law of LifeH. W. Beecher.Acts 10:30-48
Various Kinds of HearersH. Smith.Acts 10:30-48
People
Cornelius, John, Peter, Simon
Places
Caesarea, Galilee, Jerusalem, Joppa, Judea, Nazareth
Topics
Close, Fetch, Guest, Hither, Home, Invite, Jaffa, Joppa, Leather-worker, Lodge, Lodged, Lodges, Lodgeth, Lodging, Named, Peter, Seaside, Sea-side, Simon, Speak, Staying, Summon, Surname, Surnamed, Tanner
Dictionary of Bible Themes
Acts 10:32

     5433   occupations
     5699   guests
     8447   hospitality, examples

Acts 10:1-48

     5250   centurion

Acts 10:23-48

     7505   Jews, the

Acts 10:30-33

     4112   angels, messengers

Acts 10:32-33

     5212   arts and crafts

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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