In this section, we shall examine why the Holy Ghost fell upon Cornelius and his friends before they were baptized in water. It is, in fact a seperate topic for examination, and is off–topic from this Bible study. However, I believe it may be necessary to examine it here, in order to preemptively address any possible confusion that might arise because these two items are reversed from their normal sequence in Acts 10.
It should be remembered that Jesus Himself was baptized in water "to fulfil all righteousness" (per Matthew 3:15). It was immediately after Jesus was baptized that "the heavens were opened unto him" and "the Spirit of God [descended] upon him" (Matthew 3:16). It should also be remembered that Jesus Christ never spoke with "other tongues." This has been examined previously in section 1.
Years after the events of Acts 10, the apostle Paul wrote of spiritual gifts, and the applications and purposes thereof, as well as behavior of the congregation. During this discussion, he wrote:
1 CORINTHIANS 14:20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
1 CORINTHIANS 14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
1 CORINTHIANS 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
"Tongues," therefore, are a sign for the unbelievers—not the believers. However, in the next few verses, Paul continued by stating the exact opposite of this:
1 CORINTHIANS 14:23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?
1 CORINTHIANS 14:24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:
1 CORINTHIANS 14:25 And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.
Verses 23–25 make perfect sense, as common sense should indicate. However, it cannot simply be ignored that verses 21–22 were in fact written the way they were. Paul gave no explanation of these verses in any of his epistles. However, examples can be found in the book of Acts, which are consistent with what Paul said.
Today, many Pentecostal groups make a distinction between "new tongues," as mentioned at Mark 16:17, and "other tongues" as mentioned at Acts 2:4. On the day of Pentecost, the 120 spoke with "other tongues," precisely the kind of tongues Paul spoke about in 1Corinthians 14:21:
1 CORINTHIANS 14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
ACTS 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
It should be recognized that these "other tongues" spoken on the day of Pentecost were not for the benefit of the 120 believers. This was for the benefit of all the rest of Jerusalem, being as yet unbelievers. After all, tongues are "for a sign...to them that believe not," (1Corinthians 14:22). In this instance, "unbelievers" means those who do not believe in Jesus Christ. It should also be noted that about 3000 of these unbelievers became believers that same day:
ACTS 2:41 ¶ Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
What did Paul mean when he wrote this:
1 CORINTHIANS 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
The phrase "them that believe not" does not necessarily mean those that simply don't believe in Jesus Christ altogether. The meaning of that phrase is more general than that. "Them that believe not" refers to those who don't believe whatever particular point that is being made by God at that place in the scriptures.
In hindsight, we know that the Gospel of Jesus Christ is for all nations. It is easy for us to say this from the perspective of hindsight. The apostle Peter, the rest of the Twelve, and the apostle Paul could not possibly view these things in hindsight however, for they were actually there. Before Acts 10, there were no uncircumcised men in the body of believers. Beginning in Acts 10, God began to instruct the Church (which at that time was all either Jewish, or proselytes) to teach the nations.
God sent a vision to Peter:
ACTS 10:11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
ACTS 10:12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
ACTS 10:13 And there came a voice to him, Rise, Peter; kill, and eat.
ACTS 10:14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
Note: Peter, although saved by Christ, nevertheless kept the Law of Moses.
ACTS 10:15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
ACTS 10:16 This was done thrice: and the vessel was received up again into heaven.
ACTS 10:17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,
God had prepared Peter for what he was about to do, although it had not quite been made it clear to Peter yet. The next day, Peter, Cornelius' messengers, and six other believers (each of them circumcised, as inferred by Acts 10:28, Acts 11:12) headed out for Cornelius' house.
ACTS 10:23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
These other bretheren, like Peter, thought that salvation was for the circumcised only. (This will be made more clear below, in section 13.3.1.)
The next day, that whole group arrived at Cornelius' house. Cornelius began to tell Peter and the other believers how God had told him to bring Peter, who "shall tell thee what thou oughtest to (must) do" (Acts 10:6).
ACTS 10:30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
ACTS 10:31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
ACTS 10:32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
ACTS 10:33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
This was proof for Peter; now he understood.
ACTS 10:34 ¶ Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
ACTS 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.
That convinced Peter perhaps, but what about the other six bretheren who accompanied him? Recall that the apostle Paul (later) would write:
1 CORINTHIANS 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
With this in mind, consider what happened as Peter was teaching Cornelius and his friends:
ACTS 10:44 ¶ While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
ACTS 10:45 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.
ACTS 10:46 For they heard them speak with tongues, and magnify God. Then answered Peter,
These unbelieving brethren (who believed in Jesus Christ, but did not yet believe that the uncircumcised had any part to do with Christ), were convinced by this! This is why the Holy Ghost fell on Cornelius and his friends before they were baptized in water. It was a sign to the church that gentiles (non-Jews) could be saved also. (This very incident will be significant later in the book of Acts, as well.)
But according to Peter's own mouth (and Peter was filled with the Holy Ghost when he said this), water baptism in the name of Jesus Christ is necessary for the remission (forgiveness) of sins:
ACTS 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
These gentiles were not yet baptized, yet at Acts 10:44-46 (above) God made the point that even gentiles can receive salvation as well. Therefore, Peter said:
ACTS 10:47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
ACTS 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
By the end of Acts 10, Peter knew that gentiles (non–Jews) could receive salvation in Jesus Christ. The other six believers (cf. Acts 11:12) who went with Peter were convinced (and obviously, Cornelius and his friends were likewise convinced). But they had to go back home sooner or later, and face their friends, the elders, and the rest of the Church. Surely, Peter thought, they wouldn't believe this...and he was right:
ACTS 11:1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
ACTS 11:2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
ACTS 11:3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.
"They that were of the circumcision" contended with Peter. Understand that this group included people such as the apostles John and James, and the elders of the Church. Peter knew that this contention was coming, so he prepared himself beforehand:
ACTS 11:4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,
In the next ten verses (Acts 11:5-17, actually) Peter explained to "the circumcision" about the vision that he had at Acts 10:9-16, that he himself doubted this vision, and that he was accompanied by six other bretheren (i.e., believers, Acts 11:12) as they went to Cornelius. He also told them of how Cornelius was told by God to send for him (Peter). Peter also said:
ACTS 11:15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.
ACTS 11:16 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.
ACTS 11:17 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?
...to which the Church responded:
ACTS 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
Before that time, the idea that the uncircumcision (i.e., non–Jews) could be saved was unthinkable. Since that time, it has been official church doctrine ever since!
All of this is consistent with what the apostle Paul would write years later:
1 CORINTHIANS 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
ACTS 11:16 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.
Many people will use Acts 11:16 as a basis upon which to say that water baptism is not necessary for salvation. This typically comes from "believe only" crowd, who say that one has only to believe—to the exclusion of water baptism or anything else—in order to become saved. To respond to this, let us first consider the words of Jesus Christ:
MARK 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
Likewise, we should consider more of Peter's statement:
ACTS 11:13 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;
ACTS 11:14 Who shall tell thee words, whereby thou and all thy house shall be saved.
Keeping Acts 11:14 in mind, it should be pointed out that in Acts 10, when Peter told Cornelius and his friends these things, his commandment for them to be baptized (Acts 10:48) was the most forcefully made point, precisely because it was a commandment, and not a suggestion. He told them what to believe, then he made them get baptized in the name of the Lord (i.e., Jesus Christ).
ACTS 10:43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
ACTS 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
Years later, a seperate issue concerning the uncircumcised believers arose. Whether or not gentiles could be saved was no longer in question. The new question was whether or not the gentiles had to observe the Law of Moses (including circumcision):
ACTS 15:10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
ACTS 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
Note: The book of Acts is church history. The various epistles may well be doctrine, but the book of Acts is both doctrine and history. The topic of circumcising the gentiles was a "question" that was subject to "dissention" and "disputation" (look for these words in Acts 15:2). The very idea that this was a "question" signifies that the Law of Moses was still important to the Church at that time.
Today, many centuries later, the results of this gathering at Jerusalem has been well publicized: non–Jewish believers do not have to become circumcised, or keep the Law of Moses. Let us examine some of their reasoning involved in making that decision. (Remember, we're still ultimately discussing why the Holy Ghost fell on Cornelius and his friends before they were baptized.) Keep in mind the facts behind Paul's statement:
1 CORINTHIANS 14:21 In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.
1 CORINTHIANS 14:22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.
Here's what happened at Jerusalem:
ACTS 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them (i.e., non–Jews), and to command them to keep the law of Moses.
ACTS 15:6 ¶ And the apostles and elders came together for to consider of this matter.
ACTS 15:7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
ACTS 15:8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
ACTS 15:9 And put no difference between us and them, purifying their hearts by faith.
Peter is referring to the events written of in Acts 10. God determined that uncircumcised people should hear the word of God. Cornelius and his friends were not circumcised when the Holy Ghost fell upon them, and spoke in tongues. In accordance with 1Corinthians 14:22, this speaking in tongues was a sign to those who did not believe that the uncircumcised could be saved.
ACTS 15:10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
ACTS 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.