My Redeemer > Bible > Acts > 9:1-10:48
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1850 map of Palestine. The blue "X" shows the Sea of Tiberias (Galilee). The blue arrow marks Damascus. Jesus appeared to Saul on the road to Damascus. Each centimeter is equivalent to approximately 10 km (6 miles).
Acts 9:1-19a (HBH) Saul played a large part in GOD's plan to take the gospel to the Gentile world. We have already met Saul at the stoning of Stephen. He was the person who held the coats of the crowd and assented to Stephen's death (7:58-8:1). In addition, Saul has been portrayed as a ravager of the church (8:3). He represents everything wrong with the Jewish response to Christianity. Saul was a Hellenistic Jew, perhaps one of those who spent so much time disputing with Stephen. He was also full of energy and zeal, characteristics GOD would use for the spread of the gospel.The miracles done by Philip and the success of the gospel in both Samaria and with the Ethiopian have been exciting stories. The gospel seems to be overcoming even the persecution the Christians were experiencing just two chapters before. In reality, though, all was not well; Saul was still seeking out Christians to put them in prison. In fact, he had made "murderous threats" against the members of the church (9:1). On a trip from Jerusalem to Damascus, Saul met the risen Christ. The brilliant light that accompanied the voice of Jesus was a common Old Testament symbol of GOD's presence. This voice left no doubt in Saul's mind that he was in the presence of the Christ. This encounter left Saul physically blind for three days.
After that time Saul was visited by Ananias, a disciple living in Damascus. Ananias had the most difficult job in this story. He was charged with the task of sharing GOD's message and mercy with Saul, the most hated enemy of the Christians. In fact, Ananias argued with GOD until GOD revealed His plan for Saul (9:15-16). Through the ministry of Ananias, Saul was cured of his blindness and brought into the family of faith.
Acts 9:1 Paul sincerely believed that he was doing the right thing. Some Old Testament zealots, like Elijah (see I Kings 18:40), used violence to purge Israel of false religions.
Acts 9:4 Saul wasn't only persecuting people; he was opposing Christ (see Matt. 25:40,45).
Acts 9:5 The goad is a rod sharpened to a point that serves to egg on a pair of oxen. This suggests that Paul already felt some concern for the things that he was doing.
Acts 9:6 Paul's dramatic conversion is considered by many as one of the two greatest proofs of the validity of the Christian religion, the other being Christ's resurrection. These two key events constitute the foundation upon which the book of Acts rests.
Acts 9:7 See the note for 22:9.
Acts 9:13 Ananias was understandable reluctant to obey GOD's command, but the message was so clear that he had no alternative but to go (v.15).
Acts 9:16 How much it is necessary for him to suffer: The call to ministry is "bittersweet". See how Paul later describes the ministry in II Corinthians 4:7-12.
Acts 9:17 Be filled with the Holy Spirit: It's generally agreed that Paul had been converted three days earlier, when he encountered the LORD (verses 1-9). This experience represented, then, along with his apostolic commission, the initial baptism of Paul "with the Holy Spirit". See the note for 1:5.
Acts 9:19b-30 Call to the Gentiles (HBH) Immediately Saul began to preach in the synagogues, serving the gospel with all of the zeal he had formerly used to persecute it. In fact, Saul was so successful that the Jews in Damascus plotted to kill him, forcing him to escape over the wall and go to Jerusalem. There the disciples were still afraid of Saul's reputation, until Barnabas, still acting as an encouragement, vouched for Saul's sincerity and effectiveness in Damascus. Saul's custom of sharing the gospel and debating "Grecian Jews" forced him to leave Jerusalem and return to his home of Tarsus.
Saul was not "converted" in the way we tend to think of conversion. Saul was forced to accept Jesus as the risen Christ, the culmination of the Jewish religion. We would be much more correct to think of this experience as GOD's call of Saul into the service of Christ. When Paul referred to this experience in Galatians, he used the language of the prophetic call. As it had with the prophets, the word of the LORD came to Paul in that personal encounter. The LORD's words to Ananias clarified Saul's task as that of prophet and evangelist. Saul would be responsible for taking the gospel to the Gentile world.
 LITERARY RICHES | ||
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Acts 9:20 preached, kerusso; Strong #2784: To publish, describe fully, propagate, publicly proclaim, exhort, cry out with a clear voice, communicate. The herald has the duty of making the public announcement of an official message and of issuing any demands that the message contains. The Christian herald should proclaim the message of salvation through Jesus Christ and issue a call to repentance and receiving the forgiveness of sins.
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Acts 9:22 The greatest opponent of the Church became its greatest defender.
Acts 9:23 Many days passed (KJV-were fulfilled): Paul was in Arabia for three years after his conversion (see Gal. 1:18), and he spent part of this time in Damascus.
Acts 9:27 Barnabas means "son of consolation", which adequately describes his ministry here, by uniting Paul and his previous victims.
Acts 9:29 Paul evidently spoke in the same synagogue as Stephen had (see 6:9). The roles had reverses now, by transforming Paul into a target of a treacherous persecution. The prediction of verse 16 had begun.
Acts 9:31-43 Peter Performs Miracles (HBH) This section of Acts begins with one of Luke's summary statements. The activity of the apostles and the seven had resulted in the spread of the gospel throughout Judea, Galilee, and Samaria. This summary statement also prepares the reader to resume the narrative of the gospel's spread, a narrative interrupted by the story of Paul's call.
The only area yet to be evangelized is that of "the ends of the earth" (1:8). The mission to the Gentiles was Paul's special task; introducing the gospel to a Gentile audience had been reserved for Peter. Peter had been "traveling about the country" encouraging the disciples in their faith (9:32). During that time he healed both Aeneas, an invalid for eight years, and Tabitha/Dorcas, a recently deceased disciple. Both of these miracles strengthened the faith of the disciples (9:35,42).
Peter had been staying with Simon, "a tanner" (9:43). Some have suggested that Peter had little concern for keeping the demands of the law, since Jewish lawyers considered those who tanned skins to be "unclean." Peter's place of lodging fits into the pattern of the passage, however, working with other clues to prepare the reader for a Gentile conversion.
Acts 9:32 Lydda, known today as Lod, was a small town west of Jerusalem, on the road to Joppa (see verse 38).
Acts 9:34,35 Aeneas was the object of a great blessing, but verse 35 indicates that the healing was really carried out to bring many to Christ. The miracle was not only a wonder; it was a sign.
In the New Testament the word signs is linked with both "wonders" and "miracles" (Acts 2:22; II Cor. 12:12; Heb. 2:4). Signs point primarily to the powerful, saving activity of GOD as experienced through the ministry of Jesus and the apostles. The word occurs frequently in the Gospel of John, pointing to the deeper, symbolic meaning of the miracles performed by Jesus. Throughout the Bible the true significance of a sign is understood only through faith.
MIRACLES are historic events or natural phenomena which appear to violate natural laws but which reveal GOD to the eye of faith at the same time. A valuable way of understanding the meaning of miracles is to examine the various terms for miracles used in the Bible.
Both the Old Testament and the New Testament use the word sign (Is. 7:11,14; John 2:11) to denote a miracle that points to a deeper revelation. Wonder (Joel 2:30; Mark 13:22) emphasizes the effect of the miracle, causing awe and even terror. A work (Matt. 11:2) points to the presence of GOD in history, acting for mankind. The New Testament uses the word power (Mark 6:7) to emphasize GOD's acting in strength. These terms often overlap in meaning (Acts 2:43). They are more specific than the more general term "miracle".
Miracles in the Old Testament. The readers of the Old Testament recognized that GOD is the Creator and sustainer of all life (Ex. 34:10; Ps. 33:6-7; Is. 40:26). This assumption permitted the Israelites the possibility of miracles. They thought of the world as GOD's theater for displaying His glory and love (Ps. 33:5; 65:6-13). Thus, the miracle was not so much a proof for GOD's existence as a revelation to the faithful of GOD's covenant love.
When GOD parted the water for the Israelites, or when He saved Israel in Egypt through the Passover, GOD revealed His character; and the Israelites were convinced that GOD was working for their salvation (Exod. 12:13-14). Miracles were expressions of GOD's saving love as well as His holy justice.
Miracles in the Old Testament are connected especially with the great events in Israel's history - the call of Abraham (Gen. 12:1-3), the birth of Moses (Exod. 1:1-2:22), the Exodus from Egypt (Ex. 12:1-14:31), the giving of the Law (Ex. 19:1-20:26), and entry into the Promised Land (Josh. 3:1-4:7), etc. These miracles are for salvation, but GOD also acts in history for judgment (Gen. 11:1-9).
The plagues of the Exodus showed GOD's sovereign power in judgment and salvation (Exod. 7:3-5). In parting the water, GOD showed His love and protection for Israel as well as His judgment on Egypt for its failure to recognize GOD (Ex. 15:2,4-10). During the wilderness journey, GOD demonstrated His love and protection in supplying the daily Manna (Ex. 16:1-36). Another critical period in Israel's history was the time of Elijah, the champion of Israel. Elijah controlled the rain and successfully challenged the pagan priests of Baal (I Kings. 17:1; 18:1-40). GOD revealed Himself as LORD as Saviour of Israel, and as punisher of the nation's enemies.
Miraculous wonders like these were not as frequent during the days of the writing prophets. But one unusual miracle was the recovery of Hezekiah (II Kings 20:1-21; Is. 38:1-21) as well as the miracles in Jonah and Daniel. Prophecy itself can even be interpreted as a miracle. GOD revealed Himself during this time through the spoken and written Word.
Miracles in the New Testament. As with the Old Testament, the New Testament miracles are essentially expressions of GOD's salvation and glory.
Why did Jesus perform miracles? Jesus answered this question Himself. When in prison, John the Baptist sent some of his disciples to Jesus to see if He was the "one to come" (Matt. 11:3). Jesus told them to inform John of what He had done: "The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor" (11:5). With these words, Jesus declared that His miracles were the fulfillment of the promises of the Messiah's kingdom as foretold by Isaiah (24:18-19; 35:5-6; 61:11). Jesus' miracles were signs of the presence of the kingdom of GOD (Matt. 12:39).
This theme of the miracles pointing to the kingdom of GOD was developed and deepened especially in the Gospel of John. John presented the miracles of Jesus as "signs" on seven occasions: John 2:1-11; 4:46-54; 5:1-18; 6:1-15; 6:16-21; 9:1-41; 11:1-57. He thought of these miracles as pointing to deep spiritual truth, demanding obedient faith (John 2:11,23-25). Thus, Jesus' feeding miracle (6:1-15) was Jesus' presentation of Himself as the True Manna, the one who gives life and sustenance.
Jesus also understood His miracles as evidences of the presence of the kingdom in His ministry (Matt. 11:2-5; 12:28). Every miracle story was a sign that GOD's salvation was present. But not only did the kingdom come; it came in great power, because the dead were raised (Is. 26:19; Luke 7:11-15) and Satan was bound (Mark 3:27).
Jesus' miracles were also performed upon the most unlikely people. Jesus consciously brought the salvation of GOD to those who were rejected. He healed the lame (Matt. 9:1-8), the dumb (Matt. 9:32-33), and lepers (Luke 17:11-19). Jesus brought the kingdom to all, regardless of their condition.
But Jesus' miracles were not theatrical sensations. He demanded faith of others (Matt. 9:2). The hemorrhaging woman was healed because of her faith (Matt. 9:18-26). Furthermore, Jesus expected the disciples to do miracles and rebuked them for their "little faith" and unbelief (Matt. 17:20).
Jesus' demand of trust in Himself led regularly to opposition by Jewish leaders. John drew this out when he recorded Jesus' healing of a man born blind. Jesus' salvation comes even on the sabbath, overturning Pharisaic legalism (John 9:16), and resulting in their blindness (John 9:39-41). Similarly, the Pharisees broke into a charge of blasphemy when Jesus healed the paralytic and pronounced him forgiven of sins (Mark 2:1-12). The miracles of Jesus, being GOD's offer of salvation, demanded a decision. As a result, a division of the Pharisees occurred (Matt. 9:32-34).
Finally, we gain a deeper understanding of Jesus in His miracles. He is LORD over nature (Mark 4:35-41) and death (Luke 8:41-56; John 11:1-44). He is the Suffering Servant who bears the infirmities of others (Matt. 8:16-17). He is the Messiah who was to come (Matt. 11:2-6). He fights the battle against evil (Mark 3:23-30; Luke 11:18-23).
Jesus did not work miracles to prove His deity or His messiahship. In fact, He clearly refused to work miracles as proofs (Matt. 12:38-42; Luke 11:29-32). His death was the proof to Israel. However, Jesus' miracles do give evidence that He was divine, that He was the Son of GOD, the Messiah.
The Acts of the Apostles is a book of miracles Again, these miracles are a continuation of the miracles of Jesus, made possible through the Holy Spirit. The miracles of the apostles were done in the name of Jesus and were manifestations of GOD's salvation (Acts 3:11). This thread of continuity is seen in Peter's miracles which paralleled those of Jesus (Luke 7:22; 5:18-26; 8:49-56; Acts 3:1-16; 9:32-35; 9:36-42).
GOD began His church with a powerful display of miracles. At Pentecost, the Holy Spirit came on the people with great power (Acts 2:1-13), leading to conversions (Acts 2:41). When Philip went to Samaria, the Spirit of GOD anointed him with power (Acts 8:4-40), and the same happened with Peter and Cornelius (Acts 10:1-48). These powerful wonders were designed to convince the apostles and the Palestinian church that other cultures were to be part of the church. To these were added the stunning act of GOD through Peter when Ananias and Sapphira acted in hypocrisy (Acts 4:32-5:11), the church's power in prayer (Acts 4:23-31), and Paul's transforming vision (Acts 16:6-10).
Miraculous powers were also present in the apostles Peter healed a lame man (Acts 3:1-6), a paralytic (Acts 9:32-35), and raised the dead (Acts 9:36-42). The apostles performed mighty miracles (Acts 5:12-16), and Peter was miraculously released from prison (Acts 12:1-11). Paul's conversion was a startling incident (Acts 9:1-19). Ability to work miracles was taken as a sign for apostleship by Paul (Romans 15:18-19; II Cor. 12:12). Thus, this ability to work miracles is not only an expression of GOD's salvation but also GOD's way of authenticating His apostles.
The lists of the gifts of the Spirit in the New Testament show miracles were one of the means by which believers ministered to others (Rom. 12:6-8; I Cor. 12:8-10,28-30; Eph. 4:11-12).
Acts 9:36 Joppa was due south of modern Tel-Aviv. Acts 9:39 COMPLIMENTARY NAMES (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
Acts 10:1-8 Cornelius's Vision (HBH) Cornelius's conversion is recounted in four steps. Significant emphasis is placed on the power of GOD and the work of the Holy Spirit that brings this event to completion. Peter had been led to the right place at the right time. Luke began with Cornelius's encounter with the angel of GOD (10:1-8). Cornelius was a Roman centurion, but he and his household were "devout and GOD-fearing" (10:2). He was generous and had a good reputation within the Jewish community of Caesarea. Luke may have meant to characterize Cornelius as one of those Gentiles who practiced the Jewish faith. The term "GOD-fearing" in this case, though, does not necessarily imply anything more than devout, moral, and monotheistic behavior. Cornelius's religious practices had been acceptable to GOD, whether or not Cornelius as worshiping as a Jew, for the angel mentioned Cornelius's gifts and work with the poor as the reason for GOD's favor. Cornelius's vision was only a prelude to conversion, since it ended with the command to send to Joppa for Peter.
Acts 10:1 A centurion was a Roman official who commanded a post of 100 men.
Acts 10:2 Although he wasn't a proselyte of the Jews, Cornelius believed in monotheism and the ethical teachings of that people. In spite of being a pious man, he needed to hear the message of salvation.
Acts 10:9-23 Nothing Unclean (HBH) On the day after Cornelius's vision, Peter climbed to the top of Simon's house around noon, perhaps to rest between meals. Noon in Palestine was not necessarily a time for eating; often noon would be a midway point between the meals of the day. Peter's presence on the roof probably indicated his desire to find a cool sea breeze and escape the heat of the day.
As Peter waited for the meal, he "fell into a trance" and had a vision (10:10). Jews followed strict rules concerning religious purity. Eating was an area in which these rules were especially important, for GOD had called many foods "unclean" and had forbidden Jews to eat them. Jews and Gentiles rarely ate together, since Gentiles could not be relied upon to eat only those foods that were "clean." Peter's vision denied any distinction between "clean" and "unclean". Peter had no sooner awakened from his vision than the messengers arrived to request his visit to Cornelius. Again Cornelius's religious credentials and the content of his vision were narrated. this time to Peter.
Acts 10: 9 PRAYER ON THE HOUSETOP (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
Acts 10:23b-48 The Gospel for Gentiles (HBH) The third episode of this narrative occurred at the home of Cornelius.Peter and some Jewish-Christian representatives from the community at Joppa had journeyed to Caesarea (about thirty miles) to visit Cornelius. Because of his vision on the roof of Simon's house, Peter was willing to share the gospel message, even with Gentiles (10:27-29).
Peter's sermon is similar to those in Acts 2 and 5, although it contains more information about the life and teaching of Jesus than do those addressed to Jewish audiences in Jerusalem. Peter and his Jewish companions watched in amazement as the Holy Spirit filled Cornelius and the other Gentiles with unmistakable signs of His presence, "while Peter was still speaking" (10:44). Peter had no choice but to offer them baptism and full fellowship in the community. This passage affirmed the power of GOD to break down even the strongest barriers of prejudice.
This passage also teaches us to be careful of being too positive about the methods of the Holy Spirit. One of the most common arguments in Christendom concerns the way in which a Christian receives the Holy Spirit. Many believe that the Spirit comes sometime after one's confession of faith and may even necessitate a second baptism. Many events in Acts, such as Pentecost, can be interpreted to support such a view The conversion of Cornelius, though, must be taken into account to offer a more balanced picture of the events surrounding conversion and full acceptance into the kingdom of GOD. For Cornelius the gift of the Spirit preceded baptism. In fact, this gift was a necessary proof of the validity of Cornelius's conversion. We cannot separate a Christian's confession of faith from the reception of the Holy Spirit. The only valid salvation experience must include both.
Acts 10:34-43 See the note for 3:12-26.
Acts 10:34 That fact that GOD doesn't make acceptation of persons manifests his desire that all the world, independent of their nationality of ethnic group, hear the gospel and believe. In Christ there are no barriers (Gal. 3:26-29).
Acts 10:35 Paul doesn't suggest that salvation is possible apart from the redemptive work of Christ; instead, he emphasizes that through Christ the peoples of all nations can be saved, although they aren't Jews.
Acts 10:44-48 Thus as the Jewish believers received the Spirit and praised GOD in tongues on Pentecost, these Gentile believers received the identical gift (v.45; 11:15). The Christian Jews who were present supposed that the Gentiles had received the gift of the Holy Spirit (v.45), because they heard them speak in tongues (v.46). Those tongues were at the least a means to evidence that they had received the baptism of the Holy Spirit, as is clearly recounted here. See the note for 2:4.
Acts 10:44,45 See section 2 of "Truth in Action" at the end of Acts.
LITERARY RICHES
"There was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas". Dorcas means antelope, or gazelle. This beautiful animal is much admired in the East, and it is a common compliment to tell a woman that she has the eyes of an antelope. It is also no uncommon thing among Eastern nations to name their girls after various animals noted for beauty.
Ruins of Peter's house. Photo from bibleplaces.com
Jerusalem; Notice that the tradition of flat rooftops remains in homes from a later period. Photo from bibleplaces.com
"Peter went up upon the housetop to pray about the sixth hour." The housetop was used, not only as a place of idolatrous worship, (see Lev. 26:30) but also for the worship of the true God. To us this would seem to be a singular place for prayer, unless one wished to indulge in Pharisaic ostentation; but the battlement around the flat roof of an Oriental dwelling (see Deut. 22:8) might readily be used as a screen from public observation. It may be that one reason why the Jews prayed upon the housetop was that they might more readily look in the direction of the temple in Jerusalem. LITERARY RICHES
KINGDOM DYNAMICS
Introduction to Acts - Ch. 1 - Ch. 2 - Ch. 3 - Ch. 4 - Ch. 5 - Ch. 6 - Ch. 7 - Ch. 8 - Ch. 9 - Ch. 10 - Ch. 11 - Ch. 12 - Ch. 13 - Ch. 14 - Ch. 15 - Ch. 16 - Ch. 17 - Ch. 18 - Ch. 19 - Ch. 20 - Ch. 21 - Ch. 22 - Ch. 23 - Ch. 24 - Ch. 25 - Ch. 26 - Ch. 27 - Ch. 28 - Truth in Action throughout Acts
Genesis - Exodus - Leviticus - Numbers - Deuteronomy - Joshua - Judges - Ruth - I Samuel - II Samuel - I Kings - II Kings - I Chronicles - II Chronicles - Ezra - Nehemiah - Esther - Job - Psalms - Proverbs - Ecclesiastes - Song of Songs - Isaiah - Jeremiah - Lamentations - Ezekiel - Daniel - Hosea - Joel - Amos - Obadiah - Jonah - Micah - Nahum - Habakkuk - Zephaniah - Haggai - Zechariah - Malachi
Matthew - Mark - Luke - John - Acts - Romans - I Corinthians - II Corinthians - Galatians - Ephesians - Philippians - Colossians - I Thessalonians - II Thessalonians - I Timothy - II Timothy - Titus - Philemon - Hebrews - James - I Peter - II Peter - I John - II John - III John - Jude - Revelation
Acts 9:1-31 Saul's Conversion ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)
After the interlude describing the public and personal evangelism of Philip, we return to Saul (cf. 8:3). We find him still "breathing threatening and slaughter against the disciples of the LORD" (v.1). To the high priest he went, and asked to be furnished with letters to the synagogues of Damascus giving him permission to arrest any followers of Jesus - called those of "the Way" - he found there and bring them back to Jerusalem. He was determined to stamp out this new heretical sect even in foreign cities. ("The Way" was one of the earliest designations of Christianity.)
But GOD had other plans for him. As he neared Damascus he was suddenly struck blind and prostrate by a bright light from heaven. When he answered the voice of Jesus he was instructed to go into Damascus.
The next three days were spent in prayer, seeking to adjust his mind to this new faith. At the end of that time Ananias, a disciple in Damascus, came to him on Straight Street - still a part of the famous bazaar in Damascus - and laid hishands on him. Paul received his sight and was filled with the Holy Spirit.
The most zealous persecutor immediately became the most ardent preacher. In the synagogues he declared that Jesus was the Son of GOD, proving to the Jews that He was their Messiah. This was rank heresy, and soon his life was sought (v.23). Saul escaped over the wall and returned to Jerusalem.
Here the disciples were afraid of him, but bighearted Barnabas champoined the cause of the new convert. However, Saul's vigorous preaching in Jerusalem resulted in his life's being threatened here also. The only solution was to take him down to the seaport, Caesarea, and ship him home to Tarsus. Then everything quieted down again!
Acts 9:32-43 Peter at Lydda and Joppa ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)
Peter takes the center of the scene again and holds it most of the time until the end of chapter 12. First he visited the saints at Lydda, near which is now located Israel's big airport. It is between Jerusalem and Tel-Aviv (on the coast) and serves both cities today.
Acts Chapter 10 Peter and Cornelius ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)
In the opening paragraph (vv. 1-8) of this chapter we are introduced to Cornelius, a centurion of the Italian Cohort. He is called "a devout man"; that is, he worshiped the GOD of the Jews. He was a man of generous giving and much prayer. An angel appeared to him one day and told him to send for Peter, who would give him further instruction.
Meanwhile the LORD had been working on Peter at the other end, preparing him for this important assignment. A vision appeared to him which showed him that in GOD's sight the Gentiles were not considered unclean.
As Peter was contemplating the meaning of this vision, the messengers from Cornelius arrived. The latter had received his vision at three o'clock in the afternoon (v.3), while Peter's was at noon the next day (v.9). Meanwhile those sent by Cornelius had covered the thirty miles from Caesarea down to Joppa - having stopped overnight on the way - and were inquiring for Peter. Instructed by the Spirit to go with them, Peter first brought them in and kept them overnight. The next morning they set out, probably covering the normal day's walk of twenty miles. About noon on the fourth day after Cornelius' vision (v.30) they arrived in Caesarea. Here they found a congregation assembled, waiting.
Peter informed these Gentiles that they could receive remission of sins through believing in Jesus Christ (v.43). While he was preaching, the Holy Spirit fell on his hearers and they were thus sanctified wholly (cf. 15:8-9). They were baptized in the name of the LORD and became members of the Christian community. Thus Peter used the keys Christ had given him (Matt. 16:19) to open the door of the new faith to the Gentiles. This incident is sometimes called the Gentile Pentecost. Hence the speaking in tongues (v.46) to mark the inauguration of the a new era for them.