Acts 10:28
And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
Original Language Analysis
ἔφη
he said
G5346
ἔφη
he said
Strong's:
G5346
Word #:
1 of 26
to show or make known one's thoughts, i.e., speak or say
πρὸς
unto
G4314
πρὸς
unto
Strong's:
G4314
Word #:
3 of 26
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
αὐτούς
them
G846
αὐτούς
them
Strong's:
G846
Word #:
4 of 26
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ἐπίστασθε
know
G1987
ἐπίστασθε
know
Strong's:
G1987
Word #:
6 of 26
to put the mind upon, i.e., comprehend, or be acquainted with
ὡς
how
G5613
ὡς
how
Strong's:
G5613
Word #:
7 of 26
which how, i.e., in that manner (very variously used, as follows)
ἐστιν
that it is
G2076
ἐστιν
that it is
Strong's:
G2076
Word #:
9 of 26
he (she or it) is; also (with neuter plural) they are
κολλᾶσθαι
to keep company
G2853
κολλᾶσθαι
to keep company
Strong's:
G2853
Word #:
12 of 26
to glue, i.e., (passively or reflexively) to stick (figuratively)
προσέρχεσθαι
come unto
G4334
προσέρχεσθαι
come unto
Strong's:
G4334
Word #:
14 of 26
to approach, i.e., (literally) come near, visit, or (figuratively) worship, assent to
καὶ
but
G2532
καὶ
but
Strong's:
G2532
Word #:
16 of 26
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
18 of 26
the (sometimes to be supplied, at others omitted, in english idiom)
θεὸς
God
G2316
θεὸς
God
Strong's:
G2316
Word #:
19 of 26
a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)
κοινὸν
common
G2839
κοινὸν
common
Strong's:
G2839
Word #:
22 of 26
common, i.e., (literally) shared by all or several, or (ceremonially) profane
ἀκάθαρτον
unclean
G169
ἀκάθαρτον
unclean
Strong's:
G169
Word #:
24 of 26
impure (ceremonially, morally (lewd) or specially, (demonic))
Cross References
John 4:9Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.Isaiah 65:5Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.Acts 11:9But the voice answered me again from heaven, What God hath cleansed, that call not thou common.John 4:27And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?John 18:28Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
Historical Context
Jewish oral tradition (later codified in the Talmud) forbade Jews from entering Gentile homes or eating with Gentiles to maintain ceremonial purity. This tradition went beyond Mosaic law but was deeply ingrained. Peter's obedience to enter Cornelius's home marked a revolutionary change.
Questions for Reflection
- How does the gospel abolish ceremonial and ethnic distinctions between peoples?
- What 'unlawful' cultural barriers might God be calling His church to cross today?
- Why was the transition from Jewish particularity to universal gospel so difficult for the early church?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
Peter explained: 'Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.' The vision's meaning became clear - it concerned people, not merely food. God was abolishing ceremonial distinctions between Jews and Gentiles under the new covenant. Reformed theology sees this as the transition from old covenant particularity (Israel) to new covenant universality (all nations). The gospel breaks down all human barriers and divisions.