Acts 10:44Meaning & Commentary from the Church Fathers

Peter is almost only present here, being instructed that they, the apostles, must now turn to the Gentiles, and that this must come about through them. Do not marvel. If, after such events, there was indignation both in Caesarea and in Jerusalem, what would there have been if these events had not occurred? For this reason they take place in an extraordinary way. [...] The writer did not say that Peter was amazed, but “those of the circumcision.” He knew what was happening. Indeed, one had to marvel that they too believed. They were not indignant when they heard that they had believed. Rather, they were indignant when they heard that God had given them the Spirit, when Peter explained his vision and said, “God has shown me that I should not call any man common or unclean” (Acts 10:28). Thus he already knew this beforehand. Therefore he prepares a speech about the Gentiles, in which he shows that they were no longer Gentiles once faith had appeared in them.

The Christians from Joppa, believers from the circumcision who had come with Peter, were amazed that the gift of the Holy Spirit had been poured out also upon the Gentiles, upon the uncircumcised. Peter then said, “Can anyone forbid water, that these should not be baptized, who have received the Holy Spirit just as we have?” After the believers were baptized, the Apostle remained several days in the house of Cornelius at their request, confirming them in the faith and unfolding the Christian meaning to them.

Only by a special revelation from God, verses 11-16 and 28, did he resolve to come to them and preach to them the word which, as he said, “God sent to the children of Israel” (verse 36). Therefore, on his own, he would not have dared to make the Gentiles worthy of the mystery of the laying on of hands, that is, chrismation. And behold, the Holy Spirit is poured out upon his hearers without his participation, and without human mediation in general. This was like the outpouring upon the apostles themselves on the day of Pentecost; 10:47; 11:15. Yet this imparting of a spiritual gift is an exception here, not only because it occurs without the Apostle’s participation. It is also exceptional because it took place before baptism with water. All this happened to teach the Apostle Peter and the other apostles the truth that salvation was prepared by Christ not only for the Jews, but also for the Gentiles. The word of truth is sent by the Lord to the whole world. When the Apostle Peter saw that the Lord had sent down upon the house of Cornelius the grace-giving gift of the second mystery, he did not doubt to perform over them the first mystery, baptism with water. He regarded it as equally necessary for all, even for those who had received the gift of the Holy Spirit. He said, “Can anyone forbid water, that these should not be baptized, who have received the Holy Spirit just as we have?” (verse 47). From this the unconditional necessity of water baptism is seen.

This very manner of receiving Gentiles into the Christian Church, without the mediation of Judaism, was visibly sanctioned. The extraordinary importance of the event for the later history of Christianity corresponded to the extraordinary action of the Holy Spirit. Once the manner of receiving Gentiles into Christianity was solemnly sanctioned in this way, such an extraordinary action of the Spirit was no longer required. We do not see it again in apostolic history. The narrative does not show how the Holy Spirit came down upon those gathered in the house of Cornelius. It does not say whether this happened with visible signs, as upon the believers on the day of Pentecost. Nor does it say whether those present concluded His descent only from the extraordinary works of the Spirit, namely the gift of tongues in verse 46. This gift undoubtedly signified that those listening to Peter had received the Holy Spirit; cf. Acts 2:4. The latter is more probable. For the author of Acts seems as though he would have mentioned it more clearly if the Holy Spirit had descended in any visible signs, as on Pentecost in the form of fiery tongues. The expressions of the Apostle Peter, “as we have” in verse 47, and “as upon us at the beginning” in Acts 11:15, do not indicate the outward manner of the Holy Spirit’s descent then and now. They indicate the descent itself, or the gift in which the believers’ reception of the Holy Spirit was expressed then and now; cf. Acts 11:17.

Peter is almost only present here, being instructed that they, the apostles, must now turn to the Gentiles, and that this must come about through them. Do not marvel. If, after such events, there was indignation both in Caesarea and in Jerusalem, what would there have been if these events had not occurred? For this reason they take place in an extraordinary way. See how Peter also defends himself on this occasion. As for what he answers after such an event, listen to the evangelist, who narrates thus: Then Peter said, ‘Can anyone forbid water, that these should not be baptized, who have received the Holy Spirit just as we have?’ Do you see toward what he directed the matter, and how he desired to accomplish it? Thus he already had this in mind beforehand. He almost refutes those who opposed it and asserted that this should not be done. Everything has taken place, he says. The most necessary thing has been fulfilled, that is, the baptism with which we also were baptized. And he commanded them to be baptized in the name of Jesus Christ. After he had justified himself, then he commanded them to be baptized, teaching them by the deed itself. So hostilely did the Jews look upon this. Therefore he again defends himself, although the facts spoke for themselves, and then he commands. Then they asked him to remain with them several days. After this, naturally, he no longer doubts, and he remains.”