Peter & Cornelius: the Gentiles Received into the Assembly
Acts 10 – 11
Acts 10 – 11
Acts 10 – 11. In these two chapters, we see the next phase of the expansion of the church to include Gentiles. A descendant of Ham is saved in chapter 8, a descendant of Shem in chapter 9, and then a descendant of Japheth in chapter 10. This major turning point—opening the door of Christianity to the Gentiles through the conversion of Cornelius—was the necessary next step in God’s public witness to His over-abounding grace. Cornelius, a devout yet unsaved Gentile (exemplifying one who had been quickened but not yet saved or sealed with the Spirit), received a vision instructing him to send for Peter, while Peter simultaneously received a thrice-repeated vision that prepared him to overcome his natural Jewish prejudices. When Peter preached Christ’s death, resurrection, and offer of forgiveness, the Holy Spirit fell on the Gentiles, confirming their full acceptance without first becoming Jews. This unprecedented event prompted astonishment and some controversy among Jewish believers, but Peter’s orderly defense convinced them that this was of God. The narrative then shifts to Antioch, where Gentile evangelism spread organically and Paul was brought in to teach. Finally, a prophecy of famine drew out Gentile compassion for Jewish believers, further demonstrating the unity of the Spirit in the Church that reached across ethnic lines.
The Keys of the Kingdom. Peter was chosen to formally open the door to Gentiles, just as he had done to Jews. In Matthew 16, in response to his blessed confession of Christ as Son of the Living God, Peter was given the keys of the kingdom of heaven. He had the privilege of “opening the door” of the Christian profession to the Jew (at Pentecost, Acts 2) and then wider to the Gentiles (at the house of Cornelius, Acts 10 – 11).
Contents
Cornelius of Caesarea and his Preparation (10:1-8)
CHAPTER 10
1 But a certain man in Caesarea, — by name Cornelius, a centurion of the band called Italic, 2 pious, and fearing God with all his house, both giving much alms to the people, and supplicating God continually, 3 — saw plainly in a vision, about the ninth hour of the day, an angel of God coming unto him, and saying to him, Cornelius. 4 But he, having fixed his eyes upon him, and become full of fear, said, What is it, Lord? And he said to him, Thy prayers and thine alms have gone up for a memorial before God. 5 And now send men to Joppa and fetch Simon, who is surnamed Peter. 6 He lodges with a certain Simon, a tanner, whose house is by the sea.
vv.1-6 The Vision Given to Cornelius. The next phase in God’s plan to bring the Gentiles into gospel blessing begins with Cornelius, a Roman centurion. He was a devout, God-fearing man (with his household) who had clearly been quickened – demonstrated by his prayers, alms, etc. – but was not yet saved in the Christian sense. He had not yet heard the gospel of salvation (Eph. 1:13), and therefore had not been sealed with the Holy Spirit. But God who begins a good work would complete it in the life of Cornelius! Despite Cornelius’s prayers and alms being accepted by God as a memorial, he is told by an angel in a vision to send for Peter, who will give him “words” by which he and his household may be saved. This underscores the necessity of the gospel, particularly through the Word of God, to bring souls into the full Christian position. We see also the wisdom of God in selecting Cornelius as the catalyst to open the door of the kingdom to the Gentiles. Cornelius’s character—respected by Jews and Gentiles alike—was strategically used by God to silence Jewish prejudice. The gospel now publicly proclaims salvation without distinction to both Jew and Gentile alike; “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him” (Rom. 10:12). However, the truth of the Church as the one body was still not yet revealed.
7 And when the angel who was speaking to him had departed, having called two of his household and a pious soldier of those who were constantly with him, 8 and related all things to them, he sent them to Joppa.
vv.7-8 Cornelius Obeys. Cornelius immediately obeys the divine instruction, sending two servants and a “pious soldier” to Joppa. In this chapter there are many human instruments used by God to carry forward His divine work, yet His hand is evident in every step. We see God’s working from both ends: preparing Cornelius in Caesarea and Peter in Joppa simultaneously! Note that an angel spoke to Cornelius. Angels, not being subjects of redemption, cannot preach the gospel themselves, but can direct men to do God’s bidding. Cornelius’s piety was not that of a self-righteous man, but of one already quickened who sought further light. There is a humility in Cornelius that marks the life in him as Divine.
Peter’s Vision (10:9-16)
9 And on the morrow, as these were journeying and drawing near to the city, Peter went up on the house to pray, about the sixth hour. 10 And he became hungry and desired to eat. But as they were making ready an ecstasy came upon him: 11 and he beholds the heaven opened, and a certain vessel descending, as a great sheet, bound by the four corners and let down to the earth; 12 in which were all the quadrupeds and creeping things of the earth, and the fowls of the heaven. 13 And there was a voice to him, Rise, Peter, slay and eat. 14 And Peter said, In no wise, Lord; for I have never eaten anything common or unclean. 15 And there was a voice again the second time to him, What God has cleansed, do not “thou” make common. 16 And this took place thrice, and the vessel was straightway taken up into heaven.
vv.9-16 The Vision Given to Peter. While Cornelius’s men journey to Joppa, Peter goes to pray at about the sixth hour, and while praying “became hungry and desired to eat”. He receives a vision of a sheet descending from heaven, filled with animals, many of which were unclean under Jewish law. He is told to eat, but recoils from what was prohibited under the law, clinging to his “record” of never having eaten ceremonially unclean food. The vision is repeated a second time, and he is told, “What God hath cleansed, that call not thou common.” The vision was repeated a third time, and then the sheet was taken up to heaven. Peter’s vision was critical in breaking down his natural Jewish scruples that would have hindered him from welcoming Gentiles into the fellowship. Further, the vision illustrates the complete break with Judaism and the unity of believers in Christ. Though the truth of the body of Christ was not yet revealed, this moment prepares its way.
Peter with Cornelius at Caesarea (10:17-33)
17 And as Peter doubted in himself what the vision which he had seen might mean, behold also the men who were sent by Cornelius, having sought out the house of Simon, stood at the gate, 18 and having called some one, they inquired if Simon who was surnamed Peter was lodged there. 19 But as Peter continued pondering over the vision, the Spirit said to him, Behold, three men seek thee; 20 but rise up, go down, and go with them, nothing doubting, because “I” have sent them. 21 And Peter going down to the men said, Behold, “I” am he whom ye seek: what is the cause for which ye come? 22 And they said, Cornelius, a centurion, a righteous man, and fearing God, and borne witness to by the whole nation of the Jews, has been divinely instructed by a holy angel to send for thee to his house, and hear words from thee. 23 Having therefore invited them in, he lodged them. And on the morrow, rising up he went away with them, and certain of the brethren from Joppa went with him.
vv.17-23 Cornelius’ Servants Arrive. As Peter contemplates the vision, Cornelius’s men arrive. The Spirit instructs Peter to go with them “nothing doubting.” Peter may have felt uncertain, but the words of the Spirit could bring him peace. The precise timing of these events shows that God was the author of it. Notice the Holy Spirit’s role as the agent instructing Peter. This was important, because for the opening of the door to the Gentiles to be effective, it could not be Peter’s own idea an initiative, but the express direction of God. Ultimately it was the Spirit who opened the door, though Peter was the human instrument.
24 And on the morrow they came to Caesarea. But Cornelius was looking for them, having called together his kinsmen and his intimate friends. 25 And when Peter was now coming in, Cornelius met him, and falling down did him homage. 26 But Peter made him rise, saying, Rise up: “I” myself also am a man. 27 And he went in, talking with him, and found many gathered together. 28 And he said to them, “Ye” know how it is unlawful for a Jew to be joined or come to one of a strange race, and to “me” God has shewn to call no man common or unclean. 29 Wherefore also, having been sent for, I came without saying anything against it. I inquire therefore for what reason ye have sent for me.
vv.24-29 Peter Meets Cornelius. Cornelius meets Peter with humility, the centurion bowing before the former fisherman. But Peter immediately lifts him up, refusing worship, which is due to God only. In this we see Cornelius’s sincerity, he was carried away. It is instructive to see Peter vigorous reject of the centurion’s worship. What a contrast this humility is with the pomp of later ecclesiastical leaders that claim apostolic succession. Peter found many gathered together in the house of Cornelius, which would lead to a public event that would have broad consequences. Peter related how God had shown him “to call no man common or unclean”. He had received the benefit of the vision.
30 And Cornelius said, Four days ago I had been fasting unto this hour, and the ninth I was praying in my house, and lo, a man stood before me in bright clothing, 31 and said, Cornelius, thy prayer has been heard, and thy alms have come in remembrance before God. 32 Send therefore to Joppa and fetch Simon, who is surnamed Peter; he lodges in the house of Simon, a tanner, by the sea who when he is come will speak to thee. 33 Immediately therefore I sent to thee, and “thou” hast well done in coming. Now therefore “we” are all present before God to hear all things that are commanded thee of God.
vv.30-33 Cornelius Relates His Experience. Cornelius recounts his vision and how Peter’s coming was divinely appointed – the providence of God in preparing both preacher and hearers. We see how Cornelius’s faith led him to gather together relatives and friends, and prepared him to receive the Word.
Peter Preaching to the Gentiles (10:34-43)
34 And Peter opening his mouth said, Of a truth I perceive that God is no respecter of persons, 35 but in every nation he that fears him and works righteousness is acceptable to him.
vv.34-35 Divine Impartiality. Peter begins his preaching by affirming that “God is no respecter of persons.” God does not exclude people merely because of their nationality. Fearing God and working righteousness do not save the soul, but they demonstrate the fruit of a divine life already imparted. The recognition of divine impartiality was a shift from Jewish exclusivity. It wasn’t that God’s heart was changed toward the Gentiles, but that the work of Christ on the cross had made Him free to go out in grace to “whosoever will”.
36 The word which he sent to the sons of Israel, preaching peace by Jesus Christ, (“he” is Lord of all things,) 37 “ye” know; the testimony which has spread through the whole of Judaea, beginning from Galilee after the baptism which John preached — 38 Jesus who was of Nazareth: how God anointed him with the Holy Spirit and with power; who went through all quarters doing good, and healing all that were under the power of the devil, because God was with him.
vv.36-38 The Message of Christ, His Person and Ministry. Peter then immediately begins to speak of Jesus Christ, as “Lord of all things”. He began with his being of Nazareth, His baptism, His being anointed with the Holy Spirit and power (at the baptism), His ministry of going about doing good and healing all who were oppressed by the devil. He stresses Christ’s moral beauty and ministry of grace, and ultimately the fact that “God was with him”.
39 “We” also are witnesses of all things which he did both in the country of the Jews and in Jerusalem; whom they also slew, having hanged him on a cross. 40 This man God raised up the third day and gave him to be openly seen, 41 not of all the people, but of witnesses who were chosen before of God, “us” who have eaten and drunk with him after he arose from among the dead.
vv.39-41 His Death, Resurrection and Witnesses. Peter declares himself and the other apostles as witnesses of the works of the Lord Jesus. He then proceeds to speak of the cross. He declares that Jesus, crucified by the Jews, was raised on the third day. Thus God vindicated Christ, and made Him known as universal Lord. Christ then appeared “openly” to chosen witnesses. These Gentiles likely knew of Jesus’ death but not His resurrection. Peter emphasizes the apostles’ unique role as eyewitnesses who ate and drank with the risen Lord.
42 And he commanded us to preach to the people, and to testify that “he” it is who was determinately appointed of God to be judge of living and dead. 43 To him all the prophets bear witness that every one that believes on him will receive through his name remission of sins.
vv.42-43 The Gospel and its Application. The apostles were commanded by the risen Christ to preach and testify that Jesus is ordained “Judge of living and dead”, and that whoever believes in Him receives remission of sins. He does not leave out the warning of coming judgment. This message is what Cornelius needed: the gospel of his salvation. Remission of sins, not new birth, is the specific blessing of the gospel, and is what brings souls into a righteousness standing before God.
The Holy Spirit Falls Upon Gentiles (10:44-48)
44 While Peter was yet speaking these words the Holy Spirit fell upon all those who were hearing the word.
v.44 The Spirit Comes Upon the Gentiles. As Peter speaks, the Holy Spirit falls on all who were hearing the word. Thus the believing Gentiles were brought into the one body, the unity that began in Acts 2. The Spirit Himself gave approval by His presence that there were divinely accepted.
45 And the faithful of the circumcision were astonished, as many as came with Peter, that upon the nations also the gift of the Holy Spirit was poured out: 46 for they heard them speaking with tongues and magnifying God. Then Peter answered, 47 Can any one forbid water that these should not be baptised, who have received the Holy Spirit as we also did? 48 And he commanded them to be baptised in the name of the Lord. Then they begged him to stay some days.
vv.45-48 The Response of the Jewish Believers and Peter. The very same signs were seen among these Gentiles as had been manifest on Pentecost. The evidence of tongues astonished the Jewish believers who came with Peter, but effectively manifested that the Spirit of God was working among these ones. Seeing the Spirit poured out, Peter commands them to be baptized. Unlike in Acts 2, the Gentiles received the Spirit before water baptism. One reason for this is the fact that the Jews were guilty of crucifying Christ and needed to publicly separate themselves from that guilt through water baptism before the Holy Spirit would associate Himself with them. The Gentiles, however, were not implicated in that specific sin. Peter commands it, but does not perform the baptism himself, showing there is no apostolic hierarchy. Baptism does not confer life, but the believer is not in the place of a disciple without it. The door to the Gentiles has been completely opened! However, the full doctrine of the one body was not yet publicly made known.
Peter’s Defense in Jerusalem (11:1-18)
CHAPTER 11
1 And the apostles and the brethren who were in Judaea heard that the nations also had received the word of God; 2 and when Peter went up to Jerusalem, they of the circumcision contended with him, 3 saying, Thou wentest in to men uncircumcised and hast eaten with them.
vv.1-3 Controversy Over Peter Visiting Gentiles. The news of Gentiles receiving the word of God created unrest among Jewish believers in Judea. Some of the believers at Jerusalem, holding strong Jewish prejudices, “contended” with Peter over his eating with uncircumcised men, unable to reconcile this with their ceremonial expectations. This marked Peter’s first encounter with opposition from the core of the Jerusalem assembly. It is instructive that God used Peter, a Jew with his own strong scruples, to open the door to Gentiles.
4 But Peter began and set forth the matter to them in order, saying, 5 I was in the city of Joppa praying, and in an ecstasy I saw a vision, a certain vessel descending like a great sheet, let down by four corners out of heaven, and it came even to me: 6 on which having fixed mine eyes, I considered, and saw the quadrupeds of the earth, and the wild beasts, and the creeping things, and the fowls of the heaven. 7 And I heard also a voice saying to me, Rise up, Peter, slay and eat. 8 And I said, In no wise, Lord, for common or unclean has never entered into my mouth. 9 And a voice answered the second time out of heaven, What God has cleansed, do not “thou” make common. 10 And this took place thrice, and again all was drawn up into heaven;
vv.4-10 Peter Recounts the Vision in Joppa. Peter begins his orderly defense by retelling his vision in detail. The occurrence was not something of Peter’s own will, but of God. God had clearly shown that His will was for the Jewish believers to welcome the Gentile believers, and that Peter had simply obeyed the divine commandment. Peter underscores the triple repetition of the vision, which emphasized that God was serious about breaking down the “middle wall of partition” (Eph. 2:14).
11 and lo, immediately three men were at the house in which I was, sent to me from Caesarea. 12 And the Spirit said to me to go with them, nothing doubting. And there went with me these six brethren also, and we entered into the house of the man, 13 and he related to us how he had seen the angel in his house, standing and saying to him, Send men to Joppa and fetch Simon, who is surnamed Peter, 14 who shall speak words to thee whereby “thou” shalt be saved, thou and all thy house.
vv.11-14 Divine Direction to Visit Cornelius. Peter continued by describing how the Spirit directly instructed him to go to Cornelius without doubting. He related that perfect, divine coordination between Cornelius’s angelic vision and Peter’s leading by the Spirit. This resulted in the Gentiles hearing “words” by which they would be “saved”. The use of the word “saved” shows that showing that what the gospel brings (salvation) goes beyond merely being born again.
15 And as I began to speak, the Holy Spirit fell upon them even as upon us also at the beginning. 16 And I remembered the word of the Lord, how he said, John baptised with water, but “ye” shall be baptised with the Holy Spirit. 17 If then God has given them the same gift as also to us when we had believed on the Lord Jesus Christ, who indeed was “I” to be able to forbid God?
vv.15-17 The Holy Spirit Falls on the Gentiles. Peter recounts that as he began to speak, the Holy Spirit fell on the Gentiles “as on us at the beginning”; i.e. as on the Jews on the day of Pentecost. This shows that God had accepted them already, incorporating the Gentiles into that company which the sending of the Spirit had formed on the day of Pentecost. It was a Divine action which could not be denied! Jesus, as the One who would baptize with the Holy Spirit, had given it to the Gentiles. In v.16 we have an example of John 14:26, the Holy Spirit reminding him of the words of Jesus. Peter’s rhetorical question, “Who indeed was I to be able to forbid God?” marked the turning point.
Baptism of the Spirit. There is much disagreement today over the baptism of the Spirit. Critical translations render 1 Cor. 12:13 as follows, "For also in the power of one Spirit we have all been baptised into one body".
- Timing. The verb "are baptized" is in the aorist tense, which is an action usually in the past that is once for all. The best way to reflect that in English is to say, "We all have been baptized". This indicates that the baptism of the Spirit occurred once, and has never and will never be repeated.
- Participants. The verse says "we all have been baptized". This refers to all Christians in a universal sense, as Paul says "whether Jews or Greeks, whether bondmen or free". See 1 Cor. 10:17 where Paul says, "for we all partake of that one loaf", referring to the whole Church. You could argue that it is universal in extent, but individual in result, except for the next point: it formed many individuals into one collective body. Therefore, since it is a one-time event, and it was universal in nature, it must have taken place at the beginning of the Church; i.e. the Day of Pentecost. Even though no Gentiles were present at the time, the body, of which the Gentiles would later become a part, was baptized by the Spirit. The Lord made it clear in Acts 1:4-5 that the baptism with the Holy Ghost would happen “not many days hence.” It took place in Acts 2, on the Day of Pentecost, when the Holy Ghost filled all the house where they were sitting. It happened once, and was consequently extended further to the Samaritans in Acts 8, and finally to the Gentles in Acts 10. We know from Acts 1:4-5 that the baptism with the Holy Ghost would occur in Jerusalem specifically (not Samaria or Caesarea). This points to the Baptism of the Spirit as a one-time event that took place on the Day of Pentecost. As to what followed in Acts 10, God was making a public introduction of the Gentiles. It was a special event in that sense, but it was not a repetition of the baptism of the Spirit.1
- Result. Paul says that the baptism of the Spirit is what formed, or incorporated, the "one body" of Christ (1 Cor. 12:13). Now, is the one body of Christ somehow dissolved and reincorporated every time someone gets saved? No. Those newly saved are added to an already baptized body. A good example is that of a corporation. A person in 2018 could say about their company, "We incorporated in 1908". Now, the speaker certainly was not born at the time of the incorporation, yet it is the same company that exists in 2018. He can say "we" on behalf of the company.
- Context. The context of this verse is important. Paul has been unfolding the unity of Spirit-led ministry. His next argument is that God used "one Spirit" to form "one body" of Christ. Certainly, Biblical ministry ought to be led of the Spirit, since the Spirit is who formed the body! Some will try to argue that the context is manifestations, and the baptism of the Spirit is the prerequisite for spiritual manifestations. This is an error of understanding the earlier part of the chapter. The emphasis is not on the gifts themselves, but on the unity of true ministry.
There are two leading views about this verse, both are wrong. The Pentecostal view is that after a person is saved, they get a filling of the Spirit, which enables them to use their sign gifts. The Evangelical view is that the baptism of the Spirit occurs when an individual is saved and sealed with the Spirit. The former view confuses the baptism of the Spirit with the "filling of the Spirit" (Eph. 5:18), and the latter view confuses it with the "sealing of the Spirit" (Eph. 1:13). What does the scripture say? It says that the baptism of the Spirit is what formed the one body of Christ.
18 And when they heard these things they held their peace, and glorified God, saying, Then indeed God has to the nations also granted repentance to life.
v.18 Jewish Believers Acknowledge God’s Work. Peter’s report prevailed on the consciences of the Jewish believers, and silenced all objections, and rather caused them to glorify God. They could see clear that “repentance unto life” was granted to the Gentiles. This life refers to “eternal life”, not merely quickening or new birth, showing that salvation had truly come when they received the gospel. Thus grace triumphed in Jerusalem, even over those who were deeply entrenched in Jewish thought and practice.
Antioch Emerges: Focus taken Off Jerusalem (11:19-30)
Antioch Emerges. With the emergence of Antioch we have further evidences of the transition that was occurring in the ways of God, from Judaism to Christianity. First, we see that a Gentile assembly was formed by organic evangelism. Second, the apostle Paul was brought in to teach, marking the beginning of the public declaration of Paul’s doctrine, which—though not disclosed here—would have included the heavenly calling of the Church. Third, we see the focus being taken off Jerusalem.
19 They then who had been scattered abroad through the tribulation that took place on the occasion of Stephen, passed through the country to Phoenicia and Cyprus and Antioch, speaking the word to no one but to Jews alone. 20 But there were certain of them, Cyprians and Cyrenians, who entering into Antioch spoke to the Greeks also, announcing the glad tidings of the Lord Jesus. 21 And the Lord’s hand was with them, and a great number believed and turned to the Lord.
vv.19-21 The Beginning of the Church in Antioch. Luke resumes the narrative from Acts 8:1 after the stoning of Stephan, describing those believers scattered by persecution. They spread though Phoenicia, to the island of Cyprus, and finally to Antioch, the former capital of the Seleucid Empire. The gospel at first was being preached by scattered Jewish evangelists “to no one but to Jews alone”. But then, certain unnamed believers from Cyprus and Cyrene (north Africa) began preaching to Gentiles in Antioch, announcing the gospel to them. These Gentile conversions actually preceded Peter’s experience at Caesarea, and independently of apostolic authority. While it was left to Peter to formally open the door to the Gentiles, this illustrates God’s freedom to act outside formal channels.
22 And the report concerning them reached the ears of the assembly which was in Jerusalem, and they sent out Barnabas to go through as far as Antioch: 23 who, having arrived and seeing the grace of God, rejoiced, and exhorted all with purpose of heart to abide with the Lord; 24 for he was a good man and full of the Holy Spirit and of faith; and a large crowd of people were added to the Lord. 25 And he went away to Tarsus to seek out Saul. 26 And having found him, he brought him to Antioch. And so it was with them that for a whole year they were gathered together in the assembly and taught a large crowd: and the disciples were first called Christians in Antioch.
vv.22-26 Barnabas Sent, Paul Fetched, to Antioch. Upon hearing of the work in Antioch, the Jerusalem assembly sent Barnabas. We learn a bit more of the character and gift of Barnabas. He rejoiced at seeing the work God had already done among the Gentiles – a manifestation of grace – and demonstrated a pastoral gift in encouraging the new converts “with purpose of heart to abide with the Lord”. Barnabas’s character is described as “full of the Holy Ghost and faith.” Further, we see his selflessness in taking his journey to Tarsus to find Saul, recognizing a different and perhaps greater gift than his own in teaching would benefit the saints in Antioch. This is a beautiful example of the mutual appreciation of the members of Christ’s body for one another, and unity with which differing gifts can function together for the profit of all. For a whole year Paul and Barnabas worked together, teaching many in Antioch. In that place believers are first called “Christians.” Formerly they were known as “those of that way” (Acts 9:2; 24:22), or perhaps “the sect of the Nazarenes” (Acts 24:5). To be called a Christian is to be publicly identified with Christ, and practically, to be one who walks as Christ walked here in this world. James speaks of it in this way: “that worthy name by the which ye are called” (James 2:7).
27 Now in these days prophets went down from Jerusalem to Antioch; 28 and one from among them, by name Agabus, rose up and signified by the Spirit that there was going to be a great famine over all the inhabited earth, which also came to pass under Claudius. 29 And they determined, according as any one of the disciples was well off, each of them to send to the brethren who dwelt in Judaea, to minister to them; 30 which also they did, sending it to the elders by the hand of Barnabas and Saul.
vv.27-30 The Prophecy of Agabus. Around that time, prophets from Jerusalem came to visit Antioch. A prophet is one who speaks the mind of God for the time, and the effect of that ministry is for “edification and exhortation and comfort” (1 Cor. 14:3). As a sign gift, often prophecy in the early days included foretelling events that were to come to pass. Agabus predicted a famine that would affect the entire “inhabited earth”. The proof that Agabus did genuinely have the gift of prophecy was that what he said “came to pass under Claudius”. It is beautiful to see how this information produced an immediate response in the hearts of the Gentile believers, who determined to send aid to Jerusalem. This display of unity and mutual care between Jewish and Gentile believers is a wonderful testimony to how the grace of God was operating through the Church. The aid was sent by the hands of Barnabas and Saul to the elders in Jerusalem, further affirming fellowship between the assemblies. We can see the providential wisdom of God to allow this famine to draw out the hearts of the Gentile believers toward the Jew, and strengthen the bonds of fellowship that otherwise might be strained by ethnic differences.
An example of gifts functioning. In Antioch we have a nice picture of the several major gifts functioning together. First, we see the gift of an evangelist in those who preached the word of God in Antioch, resulting in souls being brought to Christ. Then we have the work of a pastor seen in Barnabas, exhorting the new converts to cleave to the Lord. Then we have the gift of a teacher seen in Paul, fetched to Antioch by Barnabas, to minister the word. Finally, we have the gift of a prophet seen in Agabus who warned of a famine.
- “If the baptism of the Holy Ghost has taken place at Pentecost, does Scripture carry the thought that it is ever to be repeated? I believe distinctly not. The Holy Ghost has come, He is here. The baptism of the Spirit has been received, and there is, consequently, no fresh baptism to be looked for.” – W.T.P. Wolston