Contrast the beginning and the ending of the discourse,—'the word sent unto the children of Israel' and 'every one that believeth on Him shall receive remission of sins.' A remarkable variation in the text is suggested by Blass in his striking commentary, who would omit 'Lord' and read, 'The word which He sent to the children of Israel, bringing the good tidings of peace through Jesus Christ,—this [word] belongs to all.' That reading does away with the chief difficulties, and brings out clearly the thought which is more obscurely expressed in a contorted sentence by the present reading.
The subsequent resume of the life of Jesus is substantially the same as is found in Peter's other sermons. But we may note that the highest conceptions of our Lord's nature are not stated. It is hard to suppose that Peter after Pentecost had not the same conviction as burned in his confession, 'Thou art the Christ, the Son of the living God.' But in these early discourses neither the Divinity and Incarnation nor the atoning sacrifice of Jesus is set forth. He is the Christ, 'anointed with the Holy Ghost and with power.' God is with Him (Nicodemus had got as far as that). He is 'ordained of God to be the judge of quick and dead.'
We note, too, that His teaching is not touched upon, nor any of the profounder aspects of His work as the Revealer of God, but His beneficence and miraculous deliverances of devil-ridden men. His death is declared, but without any of the accusations of His murderers, which, like lance-thrusts, 'pricked' Jewish hearers. Nor is the efficacy of that death as the sacrifice for the world's sin touched upon, but it is simply told as a fact, and set in contrast with the Resurrection. These were the plain facts which had first to be accepted.
The only way of establishing facts is by evidence of eye-witnesses. So Peter twice (verses 39, 41) adduces his own and his colleagues' evidence. But the facts are not yet a gospel, unless they are further explained as well as established. Did such things happen? The answer is, 'We saw them.' What did they mean? The answer begins by adducing the 'witness' of the Apostles to a different order of truths, which requires a different sort of witness. Jesus had bidden them 'testify' that He is to be Judge of living and dead; that is, of all mankind. Their witness to that can only rest on His word.
Nor is that all. There is yet another body of 'witnesses' to yet another class of truths. 'All the prophets' bear witness to the great truth which makes the biography of the Man the gospel for all men,—that the deepest want of all men is satisfied through the name which Peter ever rang out as all-powerful to heal and bless. The forgiveness of sins through the manifested character and work of Jesus Christ is given on condition of faith to any and every one who believes, be he Jew or Gentile, Galilean fisherman or Roman centurion. Cornelius may have known little of the prophets, but he knew the burden of sin. He did not know all that we know of Jesus, and of the way in which forgiveness is connected with His work, but he did know now that it was connected, and that this Jesus was risen from the dead, and was to be the Judge. His faith went out to that Saviour, and as he heard he believed.
III. Therefore the great gift, attesting the divine acceptance of him and the rest of the hearers, came at once. There had been no confession of their faith, much less had there been baptism, or laying on of Apostolic hands. The sole qualification and condition for the reception of the Spirit which John lays down in his Gospel when he speaks of the 'Spirit, which they that believe on Him should receive,' was present here, and it was enough. Peter and his brethren might have hesitated about baptizing an uncircumcised believer. The Lord of the Church showed Peter that He did not hesitate.
So, like a true disciple, Peter followed Christ's lead, and though 'they of the circumcision' were struck with amazement, he said to himself, 'Who am I, that I should withstand God?' and opened his heart to welcome these new converts as possessors of 'like precious faith' as was demonstrated by their possession of the same Spirit. Would that Peter's willingness to recognise all who manifest the Spirit of Christ, whatever their relation to ecclesiastical regulations, had continued the law and practice of the Church!
PETER'S APOLOGIA
'And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. 2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3. Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5. I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: 6. Upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 7. And I heard a voice saying unto me, Arise, Peter; slay, and eat. 8. But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth. 9. But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10. And this was done three times: and all were drawn up again into heaven. 11. And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. 12. And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house: 13. And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; 14. Who shall tell thee words, whereby thou and all thy house shall be saved. 15. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. 16. Then remembered I the word of the Lord, how that He said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. 17. Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? 18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.'—ACTS xi. 1-18.
Peter's action in regard to Cornelius precipitated a controversy which was bound to come if the Church was to be anything more than a Jewish sect. It brought to light the first tendency to form a party in the Church. 'They… of the circumcision' were probably 'certain of the sect of the Pharisees which believed,' and were especially zealous for all the separating prescriptions of the ceremonial law. They were scarcely a party as yet, but the little rift was destined to grow, and they became Paul's bitterest opponents through all his life, dogging him with calumnies and counterworking his toil. It is a black day for a Church when differences of opinion lead to the formation of cliques. Zeal for truth is sadly apt to enlist spite, malice, and blindness to a manifest work of God, as its allies.