Acts 10:44

We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Act 10:44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Act 11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them - while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, Co2 12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (Act 10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act 2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (Act 10:45): Those of the circumcision who believed were astonished - those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.

II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them." No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Act 10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized - because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to be baptized, Act 10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did - lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, Co1 1:15. the apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur - What a man does by another, he may be said to do by himself.

III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them - they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_10:44-48

While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word.

Peters preaching

I. The effects of Peters preaching. It--

1. Converted Gentiles. Peter preached the gospel (Act_10:34-43). And the gospel thus proclaimed is never in vain. Mans oratory may please the ear: it is the Word of God, applied by the Holy Spirit, which alone can convert the heart. God often works suddenly and unexpectedly. A thoughtless sinner enters a church, pays no attention; but all at once some word strikes his ear. It is an arrow from the Divine quiver. He quits the Church converted. It was thus with this congregation. While Peter yet spake, intending, probably, to say much more, the Holy Ghost fell--just as while Ezekiel was prophesying the dry bones moved.

2. Astonished Jews (verses 45, 46).

(1) The proof that Peters preaching was owned of God, was the gift of the Holy Ghost. The converts spake with tongues, and thereby showed their qualifications and willingness to go as missionaries in foreign lands, and at once used their tongues to magnify God. And this is ever the effect. Whether the convert speaks in his own or foreign language, he will glorify God by telling others of Christs pardoning love and redeeming grace.

(2) The astonishment of the six Jewish disciples who had come from Joppa with Peter arose from prejudice. It probably gave them some uneasiness, because that upon the Gentiles also was poured out the gift of the Holy Ghost. They conceived that these blessings belonged exclusively to their own nation. Had they understood their Scriptures, they would have known that this event had been long ago predicted. Beware, therefore, not only of prejudice, but also of ignorance of the Scriptures. How many are being carried away by all kinds of delusions from this neglect of the Word of God! Some are settling down in a dependence upon the outward ceremonies of religion, because forgetful that a man may have the form of godliness without its power. Some are trying to combine the love of the world with the service of Christ, forgetful that No man can serve two masters. Some are panic struck at the existence of infidelity, forgetful that In the last days scoffers shall arise.

II. Peters acknowledgment of the holy spirits work (verses 47, 48). This inquiry of Peter shows us--

1. How unsound are the views of the Society of Friends, who affirm that the baptism of water is unnecessary, if we have received the baptism of the Holy Spirit. We must never forget, however, that it is an ordinance of Christ. We admit that, like the thief upon the Cross, a believer may enter Paradise without baptism; still, our Lords own words are--that he that believeth and is baptized shall be saved. The same remarks apply to the other sacrament. Many approach those emblems with devout joy and gratitude and experience the richest blessing. But others turn their backs upon that precious ordinance, which was appointed by none other than our Lord Himself.

2. How erroneous are the views of those who hold that baptism is invariably accompanied by the gift of the Holy Ghost. These converts received the Holy Ghost first, and were baptized afterwards. It was with them as it was with Abraham. Abraham first believed and then was circumcised. And our Church says that before an adult is baptized he must have repentance and faith; both which are the fruits of the Spirit working in the soul. These we could not have as infants; bat we must have them now, otherwise our infant baptism is a delusion. How wrong, therefore, is it to speak of regeneration accompanying, by necessity, infant baptism! Jewish children, at eight days old, were admitted into covenant by circumcision; and we conclude that the children of Christian parents should be brought into the Christian covenant by the rite of baptism: but then, to dogmatise upon the effects of infant baptism is to dogmatise where the Word of God is totally silent.

3. How wrong they are who exalt baptism at the expense of preaching. Peter felt (as Paul) that his grand commission was not so much to baptize as to preach the gospel; for he commanded them to be baptized.

III. The anxiety of the converted soul for spiritual instruction (verse 48). Peter, in another place, describes believers as newborn babes, desiring the sincere milk of the Word, that they might grow thereby. These converts gathered themselves together, as in the presence of God, to hear Peter preach; and after they had received saving instruction, by the blessing of the Holy Ghost, they were anxious to obtain further benefit from Peters ministry. Learn that those of you who have received the Holy Ghost need the further ministry of the Word. It is a sure proof that there is spiritual good going forward when we perceive this thirst for larger acquaintance with the love and the work of the Saviour. (C. Clayton, M. A.)

The direct results of Peters sermon

I. The effusion of the holy spirit.

1. It came to those who heard the Word. The gospel is the channel through which the Holy Spirit in His regenerating influences flows into the soul; the chariot on which the Divine Conqueror goes forth to crush the souls enemies, and to bring it forth to freedom, light, and glory. True, He works through all nature for various purposes, but for salvation He works through the Word.

2. It produced miraculous as well as moral effects. The recipients spoke with tongues. In what language they expressed their gratitude we are not told. Now as at Pentecost new thoughts and emotions require a new dialect. Change the thoughts and feelings of the world and you will change its language.

II. The administration of baptism (verse 47). From this we conclude that baptism is--

1. A symbol of the Spirits action on the soul; not only perhaps in His cleansing influence, but in the mode of communication--poured out.

2. A ceremony of easy observance, Can any forbid water? which implies--

(1) That the water was in the house.

(2) That water could be brought. Christianity is an universal system, and any ordinance that cannot be attended to anywhere and always has no vital connection with it.

3. A service of subordinate importance. Peter does not baptize; He has a higher work. Christ baptized not (Joh_4:3), and Paul said, Christ sent me not to baptize, but to preach the gospel. (D. Thomas, D. D.)

Preaching and success

How comes it, demanded a bishop of Garrick, that I, in expounding Divine doctrines, produced so little effect upon my congregation, while you can so easily rouse the passions of your auditors by the representation of fiction? The answer was short and pithy--Because I recite falsehoods as if they were true, while you deliver truths as if they were fiction. (Clerical Anecdotes.)

The Holy Ghost given

There are two things we may notice concerning Peters discourse--

I. The important topics it embraced. While Peter spake these words. What words? Christ was the theme of this sermon; and is the grand subject of our ministrations. We tell you of Him, in the dignity of His person, the perfection of His character, the fulness of His grace, and the suitableness of His salvation. In Peters address there are five things he mentions respecting Christ.

1. His mediatorial qualifications (verse 38; see also Isa_61:1).

2. The activity of His life. Who went about doing good.

3. The fact of His death (verse 39).

4. The power of His resurrection (verse 40).

5. The extent of His dominion (verse 42).

II. The Divine Influence With Which It Was Accompanied.

1. Its import. The Holy Ghost fell on all, etc. There are three principal things He does: He--

(1) Enlightens the mind.

(2) Convinces the conscience.

(3) Sanctifies the soul.

2. Its objects. Those which heard the Word. Faith cometh by hearing, and hearing by the word of the Lord.

3. Its extent. On all them that heard. What vast numbers were converted to God in the first ages of Christianity!

Two reflections naturally arise out of this subject--

1. The importance of the Christian ministry.

2. The necessity of the Spirits agency. (E. Temple.)

The descent of the Holy Ghost

I. Some circumstances that preceded this descent.

1. The time of the miracle--While Peter was speaking. The Holy Ghost cannot go at a slow pace; it is the devil in the serpent that creeps, but the Spirit as a dove flies. As regards the centurion we may say, When God teaches, how fast a godly man learns. Christ did His miracles in an instant. It is true that there is a growth in knowledge, and ignorance is overcome by degrees; but when the Holy Ghost takes a man into His school, He deals not with him as a painter who makes an eye, an ear, etc., and passes his pencil a hundred times over every muscle and hair, and in many sittings make up one man, but He deals as a printer that in one strain delivers a whole story. The time, then, was when Peter prepared by the Holy Ghost was to prepare others for the Holy Ghost. When he spoke, i.e.

2. Preached to them. For to him who has a spiritual taste no honey is so sweet as the Word of God preached according to His ordinance. If a man taste a little of this as Jonathan did, though he think his eyes enlightened, it may be to his death (1Sa_14:27). If a man read the Scriptures a little, superficially, he thinks he sees everything clear as the sun: but he may find wormwood in this honey, because he finds the wages of sin is death, and he will take no more of the honey, viz., that when a sinner repents he shall find mercy. As the Essential Word, the Son is Light of light, so is the written Word--one place takes light of another: and if thou wilt so read and hear that thine affections mislead thee; if thou hear sermons so that thou art glad when sins are rebuked that thou art free from, and art deaf when thine own sins are declaimed against, thou wilt take so little of this honey that Jonathans case will be thine. The Scriptures are made to agree with one another, but not to agree with thy particular humour. But yet the counsel is good on the other side too (Pro_25:16). Content thyself with reading and hearing what is clear and profitable, and perplex not thyself with those things which God has not revealed.

3. Whilst he yet spake. The Spirit did not leave them to future meditations, but spoke at once to their consciences. As a gardener takes every bough, and places it against a wall where it will produce most fruit, so the Holy Ghost places the words of the preacher, one upon an usurer, another on an adulterer, another on an ambitious person, another on a briber, when the preacher knows of none of these.

4. Nay, it is not only whilst he was yet speaking, but as St. Peter says in the next chapter, As I began to speak. It was then when, whilst, and as soon as, he preached; but Peter had some preparation as we know from the vision, and with the subject of his preaching he was well acquainted (verse 43). So while his manner was extemporal, his matter was prepared.

II. The descent itself.

1. The Person who fell. As the Trinity is the most mysterious part of our religion, so in the Trinity the Holy Ghost is the most mysterious Person. But these mysteries are not to be chewed by reason, but to be swallowed by faith. We professed the three Persons in one God at our baptism, and have sealed that contract in the other sacrament: and this is bur eternal life. There is a Holy Ghost, and He falls down on those who hear the Word.

2. It is as wonderful that He should fall down from heaven and yet be in heaven. How art thou fallen (Isa_14:12) was asked of a being who should never return. But the Spirit fell so from, that He remained in heaven. This Dove did more than that which was sent from the ark (Gen_8:7).

3. But there is more than a descent, even an earnest communication, a throwing, a pouring out of Himself. He falls as waters that cover that it falls on, as an army which conquers and governs that on which it falls. But He falls otherwise on the ungodly; on him He falls like hail, and leaves him in impenitence because be hath despised the Holy Ghost. But when the Spirit puts on the nature of a dove, and a dove with an olive branch, and that in the ark--i.e., testimonies of our peace and reconciliation with God, in His Church--He falls as that kind of lightning which melts swords and hurts not scabbards--He shall melt thy soul, and not hurt thy body.

4. Further, this falling of the Holy Ghost was not such an insinuation that He conveyed Himself into these particular men for their salvation, but such a powerful and diffusive falling as made them work for others. A great doubt was removed by them whether it were lawful to receive Gentiles. So this falling was not an infusion of justifying grace merely, but also such an infusion of gifts as might edify others. Good hearers, then, became good preachers. (J. Donne, D. D.)

The outpouring of the Spirit

I. What it is. The Holy Ghost fell, i.e., descended--

1. As lightning, flashing conviction suddenly, startlingly, effectually.

2. As rain, gentle, refreshing, fertilising.

3. As cataracts and water floods, destroying and bearing away all obstacles.

4. As fire consuming stubble, purifying dross, and turning the true metal into its own nature. The Holy Spirit thus convinces of sin, prepares the heart for the Word, vanquishes unbelief and self-will, consumes sin and inspires enthusiasm.

II. What it accompanies. The preaching of the Word. While Peter yet spake.

1. The Spirit honours the instrument of His own making. Holy men of old spake as they were moved by the Holy Ghost, and what they said He reinspires, and makes the gospel the power of God unto salvation. Sometimes He works directly, sometimes with other instruments--prosperity or adversity, sickness or restoration, the commonplace or extraordinary events of life, life or death, for the wind bloweth where it listeth; but usually it is by the Word.

2. Let men not dishonour this instrument.

(1) The tendency is to disparage preaching and exalt devotion, but without preaching there will be few converted worshippers, although there may be many who draw near with their lips whose hearts are far from God.

(2) If preaching is to be tolerated it must be short. But this usually comes from people who can sit out three hours at a concert or a play, whereas they tire with half an hour of the words of eternal life.

3. The preachers duty is to declare the whole counsel of God, whether men will hear or not. But let him so preach as to win the ear; then he may expect the same results as Peter had. My Word shall not return unto Me void.

III. With what it is followed.

1. On the part of the beholders--astonishment.

(1) It was astonishing in itself. It ought not to have been in the case before us, for we have the record of three similar manifestations, of which these spectators must have heard from Peter, if they were not actual witnesses. Let us not blame them, for nothing would surprise an average church today more than a revival, although we have heard with our ears and our fathers have told us, etc.

(2) It was astonishing in the subjects of it. Yet it ought not to have been, for it had been clearly predicted, as Peter announced at Pentecost. But we must not judge them harshly, for the Church today, with a wider knowledge, throws up its hands in wonder at the conversion of any one of more than ordinary depravity.

2. On the part of the subjects.

(1) Testimony. They spoke with tongues--miraculously endowed in this case. But when the Spirit comes, does He sanctify the heart and not the tongue? Our modern proprieties permit the use of every other instrument, but lay an embargo on the tongue. But the Scripture saith, Out of the abundance of the heart the mouth speaketh.

(2) Praise. They magnified God the Author of this good and perfect gift. If conversion does not lead to rapturous thankfulness, it may well be suspected.

(3) Baptism--obedience to Christs particular requirement, and involving all else in the way of duty.

3. On the part of Peter--

(1) Continuous instruction (verse 48).

(2) Vigorous defence of his policy (Act_11:1-18). (J. W. Burn.)

Holy Spirit: His workings inscrutable

What is the doctrine of the Holy Spirit? It is the doctrine of the interworking of the Spirit of God upon the souls of men. I have no philosophy about it. All I say is this--that God knows what is the secret way in which mind reaches mind: I do not; you do not. I do not know why words on my tongue wake up thoughts corresponding to those words in you. I do not know why the soul of man, like a complex instrument of wondrous scope, is played upon by my words, so that there are waked up in it notes along the whole scale of being. I do not understand why these things are so; but, unquestionably, they are so. I do not know how the mother pours her affection on the childs heart; but she does. Two stars never shone into each other as two loving souls shine into each other. I know it is so; but I do not know why it is so. I do not know how soul touches soul, how thought touches thought, or how feeling touches feeling; but I know it does. (H. W. Beecher.)

The Holy Spirit needed for effective preaching

Mental power may fill a chapel; but spiritual power fills the Church. Mental power may gather a congregation; spiritual power will save souls. We want spiritual power. We know some ministers before whom we shrink into nothing as to talent, but who have no spiritual power, and when they speak they have not the Holy Spirit with them; but we know others, simple-hearted, worthy men, who speak their country dialect, and who stand up to preach in their humble sanctuary, and the Spirit of God clothes every word with power; hearts are broken, souls are saved, and sinners are born again. (C. H. Spurgeon.)

The Holy Spirit needed for regeneration

It may be that during a sermon two men are listening to the same truth; one of them hears as attentively as the other, and remembers as much of it; the other is melted to tears or moved to solemn thoughts; but the one sees nothing in the sermon, except certain important truths well set forth; as for the other, his heart is broken within him and his soul is melted. How is this? I reply, because the mysterious Spirit of the living God goes with the truth to one heart and not to the other. Yonder sinner only feels the force of truth, and that may be strong enough to make him tremble, like Felix; but this man feels the Spirit going with the truth, the Spirit causes him to pass into the state of salvation. This change takes place instantaneously. It is as miraculous a change as any miracle of which we read in Scripture. It may be mimicked, but no imitation of it can be true and real. Men may pretend to be regenerated without the Spirit, but regenerated they cannot be. It is a change so marvellous that the highest attempts of man can never reach it. We may reason as long as we please, but we cannot reason ourselves into regeneration; we may meditate till our hairs are grey with study, but we cannot meditate ourselves into the new birth. This is worked in us by the sovereign will of God alone. (C. H. Spurgeon.)

Holy Spirit needed to make ordinances effectual

In vain do the inhabitants of London go to their conduits for supply unless the man who has the master key turns the water on; and in vain do we think to quench our thirst at ordinances, unless God communicates the living water of His Spirit. (H. G. Salter.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 10:44-46. While Peter yet spake — Or, was yet speaking; these words — Even before he had finished, and without the imposition of his hands on their heads; the Holy Ghost fell — On Cornelius, and on all them which heard — Or, were hearing; the word — Thus were they consecrated to God, as the first-fruits of the Gentiles: and thus did God give a clear and satisfactory evidence, that he had accepted them as well as the Jews. And they of the circumcision — The believing Jews; as many as came with Peter — On this important occasion; were astonished — At the fact; which, if they had not seen it, would to them have appeared incredible; that on the Gentiles also was poured out the gift of the Holy Ghost — For they had supposed that they could not have even been admitted into the Christian Church, much less have received such a blessing as the Holy Spirit in his gifts and graces, without submitting to circumcision, and so subjecting themselves to the observation of the whole Mosaic law. But now they saw it incontestably proved, that even those who were neither made converts to Judaism, nor circumcised, might be partakers with them in the highest privileges. For they heard them speak with tongues — Speak in divers languages, which they had never learned; and magnify God — In such exalted sentiments and terms, as abundantly proved that their thoughts as well as their expressions, their minds as well as their tongues, were immediately under a divine influence.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

While Peter yet spake

Act 10:44 is one of the pivotal points of Scripture. Heretofore the Gospel has been offered to Jews only, and the Holy Spirit bestowed upon believing Jews through apostolic mediation. But now the normal order for this age is reached: the Holy Spirit is given without delay, mediation, or other condition than simple faith in Jesus Christ. Cf.

(See Scofield "Act 2:4") 1Co 6:19.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

10:44-48 On the day of Pentecost, Peter told the assembly that if they would repent, turn to God, and be baptized in the name of Jesus for the forgiveness of sins, they would receive “the gift of the Holy Spirit” (2:38; cp. 19:1-7). As Cornelius and his household listened to Peter’s message, the Holy Spirit fell upon them, too, and they were baptized. They received the Holy Spirit just as the Jews did, so clearly God had shown no partiality (10:34-35). This event parallels the day of Pentecost in Jerusalem (2:1-47) and marks the spread of the Holy Spirit’s power to Gentiles (1:8; 2:39).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 10:44. Ἔτι, yet) Peter abounded in copious matter, so as to be ready to speak much more: ch. Act 11:15; but when his hearers too received the Spirit, the work of hearing and of speaking has accomplished all that is in its province. [It is by the preaching of faith that the Spirit is received: Gal 3:2.—V. g.]—ἐπέπεσε, fell) in a conspicuous (visible) manner. In ordinary cases, baptism was received before the coming of the Holy Ghost. But in this instance it might have been doubted whether they should be baptized without circumcision. On this account it fell immediately upon the hearers of the word. Grace has its order of operations unrestricted.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 10:44 . ἔτι λ .: the Apostle is apparently interrupted ( cf. Act 11:15 ); but in this instance we can agree with Overbeck that the concluding phrase, in its relation to Act 10:34 and its proof that God was no respecter of persons, gives to the whole speech a perfect completeness (so Zöckler). ἐπέπεσε , cf. Act 10:44 , Act 11:15 , and for the frequency of the word in Acts and its use in Luke’s Gospel, see Friedrich, p. 41. By this wonderful proof St. Peter and his Jewish brethren with him saw that, uncircumcised though they were, Cornelius and his household were no longer “common or unclean”: “The Holy Ghost,” said the Jews, “never fell upon a Gentile”. Bengel comments, “Alias baptismus susceptus est ante adventum Spiritus Sancti … Liberum gratia habet ordinem”. ἀκούοντας , as in Act 10:33 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The Spirit of God sealeth that in the heart of the hearers, which the minister of the word speaketh by the commandment of God, as it appeareth by the effects.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

While Peter yet spake . . . the Holy Ghost fell--by visible and audible manifestation (Act 10:46).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 44. While Peter yet spake] It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

44. And as Peter yet spake. God declareth now by a new miracle, that the doctrine of the gospel is common as well to the Gentiles as to the Jews. And this is an excellent seal of the calling of the Gentiles; because the Lord would never have vouchsafed to bestow upon the Gentiles the graces of his Spirit, unless it had been to declare that even they were adopted together into the society of the covenant. These gifts, mentioned by Luke, differ indeed from the grace of regeneration; and yet, undoubtedly, God did by this means seal both Peter’s doctrine, and also their faith and godliness which heard him. He saith that they were all endowed with the Spirit, like as we saw before, that they came all encouraged to learn and obey.

This visible sign representeth unto us, as it were in a table, what an effectual instrument of God’s power the preaching of the gospel is; for he poured out his Spirit as Peter spake, to the end he might show that he sendeth not teachers to that end, that they may beat the air with the vain sound of their voice, but that he may work mightily by their voice, and may quicken the same by the power of his Spirit, to the salvation of the godly. Thus doth Paul put the Galatians (Galatians 3:2.) in mind, that they received the Holy Ghost by the hearing of faith; and in another place he saith that he is the minister of the Spirit, and not of the letter, (2 Corinthians 3:6.) The gift of the tongues, and other such like things, are ceased long ago in the Church; but the spirit of understanding and of regeneration is of force, and shall always be of force, which the Lord coupleth with the external preaching of the gospel, that he may keep us in reverence of his word, and may prevent the deadly dotings, wherein brain-sick fellows enwrap themselves, whilst that, forsaking the word, they invent an erroneous and wandering spirit. But it doth not, nor shall not, always so fall out, that all those which hear the word with their outward ears, do or shall also receive the Spirit; and the ministers do seldom light upon such hearers as Peter had, who are willing, with one consent, to follow God. Yet he bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(44) The Holy Ghost fell on all them which heard the word.—The words imply a sudden thrill of spiritual joy and elevation which showed itself, as it had done on the Day of Pentecost (see Note on Act_2:4), in a burst of unpremeditated praise. Now, as then, the “tongues” manifested themselves, not as instruments of teaching, but in “magnifying God.” As there is no mention here of the utterance of praise being in any other language than those with which the speakers were familiar, there is no ground for assuming that this feature of the Pentecostal gift was reproduced, and the jubilant ecstatic praise which was the essence of that gift must be thought of as corresponding to the phenomena described in 1Co_14:7-9.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

While Peter yet spake these words,.... As he was thus discoursing concerning Christ, his person, his miracles, his death and resurrection, and the efficacy of his blood for pardon, before he had done speaking,

the Holy Ghost fell on all them which heard the word. This is not to be understood of the operations of the Spirit of God upon the souls of men, under the ministry of the word; though true it is, that the Spirit of God attends the preaching of thee Gospel, and not only qualifies men for it, and assists them in it, but makes it effectual to many that hear it: hearers of the word lie in the way of the gracious operations of the Spirit; and the gifts and graces of the Spirit are given to persons, or the Spirit falls upon them under such means: which may denote the original of the grace of the Spirit, it falls down from above, from heaven; the freeness of it, it is bestowed on whom he pleases, under the same ministry; the suddenness of it, it comes at once, unthought of, and undesired, as well as undeserved; the power and efficacy of it, it falls with weight, it melts the heart, and converts the sinner; and the plenty of it, it falls in abundance, it is exceeding abundant with faith and love; and the permanency of it, it continues where it falls, and is a well of living water springing up unto everlasting life: and also the invisibility of it unto others. But this is not here intended, at least it is not only designed; for though the Spirit of God, in the operations of his grace, might fall upon them that heard the word, whereby they were regenerated, converted, and sanctified, and so became proper subjects for baptism; yet also the extraordinary gifts of the Spirit came upon them, as they were hearing; not upon the men, the believing Jews, that came along with Peter; but upon Cornelius and his family, and upon all his relations and friends, who came together to hear the word at his invitation, and now were hearing it; and as they were, the Holy Ghost, in his miraculous gifts of speaking with divers tongues, fell upon them in a visible form, as upon the apostles on the day of Pentecost; for that it was in the same way seems probable from Act 11:15. These extraordinary gifts of the Spirit were necessary at the first preaching of the Gospel to the Gentiles, for the confirmation of it: as well as for the further confirmation of Peter, that he was right in so doing; as also for the sake of the believing Jews he brought along with him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

Ver. 44. While Peter spake; &c.] As manna descended in the dew, so doth the Holy Ghost in and by the preaching of the word, Gal 3:2; Isa 30:20-21.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Holy Ghost fell ... - Endowing them with the power of speaking with other tongues, Act 10:46. Of this the apostle Peter makes much in his argument in Act 11:17. By this, God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Compare Act 2:1-4.

Which heard the word - The Word of God; the message of the gospel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Holy Ghost fell upon all them, and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with St. Peter, who before had been Jews, were astonished to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

While Peter yet spake these words, that God might miraculously show his approbation of what Peter had said, and to assure Peter of the real conversion of these Gentiles, which all the Jews did make such a difficulty to believe,

the Holy Ghost fell on all them which heard the word; such fiery tongues in a visible shape as had appeared unto the apostles, Act 2:3, whereby the inward powerful effects of the Spirit upon their hearts was signified. What wonderful efferts had this short sermon! And doubtless, were practisers but as sincere, and hearers as intent, these days, as then, we should find that the hand of the Lord is not shortened.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

44. While Peter yet spake—With a wonderful, immediate, and self-surrendering faith did these Gentiles embrace every word by Peter uttered, and every heart melted. At once, with a sudden, yet most acceptable abruptness, Peter’s words are interrupted by the rushing descent of the Holy Ghost upon all present. There is, as at Samaria and Ephesus, a pentecostal scene. (See note on Act_8:17.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 44-48. Descent of the Spirit at Caesarea.

Let us notice the following particulars in connection with this visitation:

I EVER THE HOLY SPIRIT COMES UPON MEN IN CONNECTION WITH THE RECEPTION OF THE TRUTH. So at Pentecost; so here. The falling of the rain from heaven is concurrent with the germination of the seed. It can hardly be said that either is first or second. Each is the necessary condition of the other. If we desire to secure the heavenly words, we must preach the Word be instant in season and out of season.

II EVER A NEW REVELATION BRINGS WITH IT ASTONISHMENT AND PERPLEXITY. The believing Jew could not understand this outpouring of the Holy Spirit upon the heathen; nor how they could be found speaking with tongues and glorifying God. To us it seems natural enough that the great purpose of God, the generous germ-thoughts of eternal truth and love, should break forth into larger meaning and wider development. But there is a lesson for us here. We are all slow to see the large consequences of the truth we hold and teach. It surprises us, and alas! not always with a joyous surprise, when we find people accepting the consequences of our own doctrines, and proving that they have taken seriously what perhaps we preached with only half a heart.

III LOVE AND TRUTH PREVAIL ALONG WITH EVERY MANIFESTATION OF THE HOLY SPIRIT. It is Peter, the very personification of the Jewish and exclusive spirit, who now pleads for the reception of the new converts. We never understand a truth till we have striven against it. Then we become enthusiasts for it when it has conquered our own heart and intelligence. The representative of the circumcision, that is, of the exclusive or Jewish view of the gospel, is now the very champion, not merely of toleration, but of a free and loving reception of the heathen converts to the fellowship of Christ. The case of Peter, like that of Paul, shows how the best advocates of a holy cause are often, it may be always, to be found amongst those who have been its sincere opponents. Thus do extremes meet; thus out of weakness comes strength, from bitterness sweetness; thus does the gracious and gentle will of God select foes to turn them into friends. But we shall see in the next section the further victory of Divine love over the narrowness and hate of the human heart. J.

Vers. 44-48. The first Gentile Church.

1. Importance of the event as removing all doubt and opening the new future. The Holy Ghost his own witness. To resist such evidence would be blasphemy against the Holy Ghost.

2. The immediate consecration and public sealing of the work by baptism a striking example of obedience to the Spirit, and shows us that we should bear in mind always how much profession and consecration bear on the interests of Christ"s kingdom.

3. Apostolic authority is great, but is itself subject to the Spirit. Inspiration in the people of God blends with inspiration in his specially anointed messengers. Wherever he shows us that his Spirit has already been poured out, let us hasten to bear witness to it. So shall we strengthen our own faith and enlarge the Church. The whole history, thus concluded, a lesson on the blessing attending a simple following the guidance of the Spirit. Peter an example of a heart enlarged by simplicity. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Holy Ghost fell on all that were hearing the word - Thus were they consecrated to God, as the first fruits of the Gentiles. And thus did God give a clear and satisfactory evidence, that he had accepted them as well as the Jews.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The effect of the sermon:

v. 44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word.

v. 45. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

v. 46. For they heard them speak with tongues and magnify God. Then answered Peter,

v. 47. Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?

v. 48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

The Lord, in this instance, had evidently planned to give an unusual demonstration of His power. For as Peter was still uttering the last impressive words of his discourse, the Holy Spirit fell upon, and filled, all those that were listening to the preaching of the Word. They had been believers in the coming Messiah before, in the Christ that was to bring redemption to the Jews; they were now believers in the Christ that had died for them on Calvary, whose full salvation had been earned for them. And the Holy Spirit was imparted to them in extraordinary measure, in such a way, in fact, as to cause the greatest astonishment in all the Jews that were present, in Peter as well as in the members of the congregation at Joppa. Here they had visible evidence of the fact that the Gentiles were indeed acceptable to the Lord, for the Spirit even gave them the gift of tongues, thus enabling them to praise and magnify the God of their salvation in languages which had been unknown to them before that day. See chap. 11:17. It was not mere jubilant ecstatic praising of God which Luke here records, but a repetition of the Pentecost miracle, although probably not on so great a scale. Peter, at any rate, was fully convinced. He voiced his feelings in the emphatic rhetorical question: Surely no one present would want to hinder the water that these men might not be baptized! There could be no possible reason for refusing to accept these men into the Christian Church in whose case the Lord had so plainly indicated that the Gentiles also should find admission into the kingdom of Christ. All difference between Jews and Gentiles has been removed by the death of Jesus. Full salvation and all the gifts of the Holy Ghost are ready for all the world, for all that will but accept these blessings with the hand of faith. And so Peter, who, in this instance, did not baptize himself, now gave the order, entrusting its execution probably to Philip the Evangelist, whose labors extended to this city, that they should be baptized in the name of Jesus Christ, and thus be sealed with all the heavenly blessings which the Savior has gained and appropriates through the water of Baptism. No wonder that Cornelius and his friends, after this experience, earnestly begged Peter to remain with them a little longer, to spend some time with them, at least a number of days. They were anxious to hear more of the wonderful testimony concerning Jesus the Savior.

Summary

Peter, having been called to Caesarea by Cornelius and prepared for the visit by a special vision from heaven, preaches the Gospel to the Gentiles, who thereupon receive the Holy Ghost and are baptized.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. What a miraculous power of the Holy Ghost did accompany St. Peter’s ministry at this time, therby giving him an assurance of the future conversion of the Gentiles, to the great wonder and astonishment of the Jews, who thought the promise of sending down the Holy Ghost belonged only to the house of Israel.

Accordingly, while Peter was thus preaching to Cornelius and his family, the Holy Ghost, by his wonderful gift of tongues, descended on them, though Gentiles; at which the Jews marvelled.

Observe, 2. The conclusion which the apostle draws from this; forasmuch as the Gentiles were baptized with the Holy Ghost, he infers, that they ought to be baptized with water; and the argument runs thus: "They that have the grace signified by and promised in baptism; they have the inward part, or thing signified; why then should the outward sign be denied them? He that has the inheritance, may clain the writings, the seals, &c. belonging to the inheritance.

Observe, 3. The apostle without scruple baptized these Gentiles converts; Then commanded he them to be baptized in the name of the Lord Jesus: That is, he either baptized them himself, or gave commandment to others to do it; and though only the name of the Lord Jesus be mentioned, yet this does not imply, but that they were baptized according to our Saviour’s prescription, In the name of the Father, Son, and Holy Ghost. Mat 28:19 This done, they desired him to stay some days with them, that they might be farther instructed, confirmed, and comforted by his ministry.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

44-47. In the midst of Peter’s flaming Pentecostal sermon, his appreciative audience, responsive to the Holy Ghost, received by faith the simple, wonderful and paradoxical truth enunciated by the preacher and proved by all the prophets. Therefore the glorified Savior, who honored the faith of the hundred and twenty at Jerusalem on the day of Pentecost, now graciously verifies the sanctifying faith of this appreciative audience, pouring on them the gift of the Holy Ghost from heaven, as on the Jews at Jerusalem, thus abundantly confirming Peter’s vision and revealing to the whole world his approval of the Gentile sanctification and admission to full gospel rights and privileges.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

44-46. We are next informed of a fact which is new to this narrative, and was very surprising both to Peter and his companions. (44) " While Peter was yet speaking these words, the Holy Spirit fell upon all those who were hearing the word, (45) and the believers of the circumcision who came with Peter were astonished, because on the Gentiles was poured out the gift of the Holy Spirit. (46) For they heard them speaking in tongues, and magnifying God. " The matter of astonishment to the Jewish brethren was not merely that these men received the Spirit; for if Peter had gone on to finish his discourse, promising them the gift of the Holy Spirit as he did on Pentecost, and had then immersed them, these brethren would have understood, as a matter of course, that they received the Holy Spirit. And if, after this, he had laid hands on them, as he did on the Samaritans, even miraculous manifestations of the Spirit could have created no surprise. The circumstances which caused the astonishment were: First, That the Holy Spirit was "poured out" upon them directly from God, as it had never been before on any but the apostles; Second, That this unusual gift was bestowed upon Gentiles.

In attempting to classify the manifestations of the Holy Spirit known in this history, we are compelled to distinguish the case before us from the gift of the Spirit enjoyed by all disciples in common, by the fact that these parties "spoke in tongues;" and from the gift of the Spirit bestowed on the Samaritans, by the fact that it was bestowed without prayer or imposition of hands. We have no event with which to classify it except that which occurred on Pentecost. That these two events constitute a class by themselves is further evident from the fact that these two parties alone are said to be " immersed in the Holy Spirit." These two are the only instances of immersion in the Holy Spirit on record, and they are distinguished from other gifts of tongues, in that they alone were bestowed without human agency.

There is only one passage of Scripture in even apparent conflict with this conclusion, which, from the interpretation frequently given to it, demands some notice in this connection. It is the statement of Paul: "By one Spirit we were all immersed into one body, whether Jews or Greeks, whether bond or free, and have all been made to drink of one Spirit." If the apostle intends by this to assert that all the disciples "were immersed in the Holy Spirit," then this immersion was not peculiar to the apostles and the house of Cornelius. The question turns upon the reference of the word immerse; whether it is to immersion in water or immersion in the Spirit. It is settled by the fact that the immersion here spoken of is that which introduces "into the one body." We know by the commission that immersion in water brought its proper subjects "into the name of the Father, and of the Son, and of the Holy Spirit." But when, and by whatever means, men were brought into the relation expressed in these words, it is indisputable that they were brought into the one body. It was immersion in water, therefore, by which "all were immersed into one body." Moreover, the immersion in the Holy Spirit did not have this effect; for the apostles were in the one body before they were immersed in the Spirit, and Cornelius was immersed in the Spirit before he was immersed into the name of the Father, Son, and Holy Spirit. This makes it certain that the passage in question is not in conflict with our conclusion. As to Paul's assertion that the immersion into one body was " by one Spirit," the words "by one Spirit" are a declaration that the immersion had taken place under the direction of the one Spirit who was the author of all the gifts mentioned in the connection in which the passage occurs.

The immersion of Cornelius and his friends in the Holy Spirit previous to their immersion in water has been urged as proof that remission of sins takes place before immersion. But it can furnish no such proof unless it be first proved that the Holy Spirit could not be imparted to a man who was yet unpardoned. If Cornelius had been a man of gross wickedness, there would seem to be some incongruity in such an impartation; but, in view of his real character, and the fact that God had previously sent an angel to express his approbation of his conduct, there appears no incongruity in this circumstance.

This incident in the conversion of Cornelius can not, in any way, be held as a precedent for us; from the fact that it was a miraculous gift, and therefore peculiar to the age of miracles. It may as well be regarded as necessary to see the Lord as Saul did, in order to a genuine conversion, as to be immersed in the Spirit as Cornelius was. It is, therefore, a very gross deception to urge upon the people that they should receive the Spirit, after the precedent of Cornelius, before they are immersed.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

44. While Peter yet spake these words, the Holy Ghost fell on all them which heard. The kinsmen and intimate friends of Cornelius, as well as on him (verse 24).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the Holy Spirit fell

Here the word "fell" means "happened suddenly." AT: "the Holy Spirit suddenly came"

all of those who were listening

Here "all" refers to all the Gentiles at the house who were listening to Peter.

The people who belonged to the circumcision group of believers

This is another way of referring to the Jewish believers.

the gift of the Holy Spirit

This refers to the Holy Spirit himself who was given to them.

the Holy Spirit was poured out

This can be stated in active form. AT: "God poured out the Holy Spirit" (See: Active or Passive)

poured out

The Holy Spirit is spoken of as if he were something that could be poured out upon people. It implies a generous amount. AT: "generously given" (See: Metaphor)

the gift

"the free gift"

also on the Gentiles

Here "also" refers to the fact that the Holy Spirit had already been given to the Jewish believers.

translationWords

Peter

Holy Spirit

circumcise

believe

Gentile

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

44–48. THE HOLY GHOST IS SENT UPON CORNELIUS AND HIS FRIENDS, AND THEY ARE SUBSEQUENTLY BAPTIZED

44. ἐπὶ πάντας τοὺς ἀκούοντας, on all them which heard. On the nature of this hearing, which made the men fit to receive so great a gift, see above on Act 10:33.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

44.] Peter had spoken up to this point: and was probably proceeding (cf. ἐν τῷ ἄρξασθαί με λαλεῖν, ch. 11:15) to include his present hearers and all nations in the number to whom this blessing was laid open,—or perhaps beyond this point his own mind may as yet have been not sufficiently enlightened to set forth the full liberty of the Gospel of Christ,—when the fire of the Lord fell, approving the sacrifice of the Gentiles (see Rom 15:16): conferring on them the substance before the symbol,—the baptism with the Holy Ghost before the baptism with water: and teaching us, that as the Holy Spirit dispensed once and for all with the necessity of circumcision in the flesh, so can He also, when it pleases him, with the necessity of water baptism: and warning the Christian church not to put baptism itself in the place which circumcision once held. See further in note on Peter’s important words, ch. 11:16.

The outpouring of the Spirit on the Gentiles was strictly analogous to that in the day of Pentecost; Peter himself describes it by adding (ch. 11:15), ὥσπερ καὶ ἐφʼ ἡμᾶς ἐν ἀρχῇ. Whether there was any visible appearance in this case, cannot be determined: perhaps from ver. 46 it would appear not.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The Holy Ghost fell. The only example of the bestowment of the Spirit before baptism.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.