Concerning Dietary Laws: Does God Refer to food or people?

Peter’s Vision (Acts 10:9–16)

In verse 9 we read: “On the morrow, as they went on their journey and drew near to the city, Peter went up on the housetop to pray about the sixth hour.” This was around noon (12:00 p.m.).

Verse 10 continues: “And he became very hungry, and would have eaten: but while they made ready, he fell into a trance.” A trance means being unaware of one’s surroundings, caught up in a spiritual vision. Paul also later describes such an experience (Acts 22:17).

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The Vision of the Sheet

In verse 11 Peter “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.”

This vision of the heavens being opened is significant. For example:

• In Acts 7:56, Stephen said, “Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.”

• In Revelation 19:11, John writes, “I saw heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True.”

The open heavens in Acts signify that God is no longer a hidden mystery reserved for priests or clergy. Instead, He is revealing Himself and His purposes directly—through visions, revelations, and His Spirit—to those who seek Him.

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The Command and the Struggle

Verse 12 tells us: “Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.”

Then, in verse 13, came the command: “Rise, Peter; kill, and eat.”

This troubled Peter deeply. As a Jew, he had always kept the Levitical dietary laws (see Leviticus 11; Leviticus 20:25; Deuteronomy 14:3–7), which clearly distinguished between clean and unclean animals. For that reason, in verse 14 Peter responded: “Not so, Lord; for I have never eaten anything that is common or unclean.”

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God’s Reply

Verse 15 answers: “What God hath cleansed, that call not thou common.”

Here is the turning point. God was using food as a symbol, not merely to abolish dietary restrictions, but to prepare Peter to see that the Gentiles—whom the Jews considered “unclean”—were now accepted by God.

Peter later explains this clearly in verse 28: “God hath shown me that I should not call any man common or unclean.” The vision was not primarily about diet but about people.

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Symbol or Literal?

Some debate remains: If unclean animals were made clean under the new covenant, why does Revelation 18:2 still speak of “unclean birds”? This shows that the text in Revelation is symbolic and apocalyptic in nature, not a dietary command.

In practice, the principle is this: food laws belong to the believer’s liberty of conscience. As Paul later teaches, all food is sanctified by prayer (1 Timothy 4:4–5), and “whether you eat or drink, or whatsoever you do, do all to the glory of God” (1 Corinthians 10:31).

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Summary

Peter’s vision was not just about food. It was God’s way of showing that in Christ, the Gentiles were no longer to be seen as unclean or excluded. The open heaven declared that God was now revealing His purposes directly, and His grace was being extended to all nations.

The Early Church’s Unity, Generosity, and the Shift Toward Centralized Giving (Acts 4:32–37)

Beginning in verse 32, we see the response of the early church to both prayer and persecution. “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.” The believers lived in unity. No one claimed personal ownership, but shared freely with one another. This was the natural outflow of the age of grace—the Christian community responding to God’s gift of grace by showing grace toward each other.

Verse 33 highlights the central theme: “And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.” Their witness focused on the risen Christ. Resurrection was the heart of their message—the risen Lord, the risen Savior. As Acts 1:8 promised, the Spirit gave them power to be witnesses, and Acts 1:22 confirmed that an apostle must be one who could testify to Christ’s resurrection. This was the foundation of apostolic preaching: not philosophy, not ritual, but the living Christ.

This section (Acts 4:32–5:42) marks a transition in Luke’s narrative, showing both opposition from without and opposition from within. The incident of Ananias and Sapphira (Acts 5:1–11) will illustrate the dangers within the community itself.

In verse 34 we read: “Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold.” None in the fellowship suffered need, because those who had resources sold them to provide for others. Yet notice the shift: verse 35 says, “And laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.”

This laying of gifts at the apostles’ feet marked a new development. According to usage, to sit at a teacher’s feet was to be under his instruction. Now, offerings were being centralized under apostolic authority rather than shared directly among believers, as was earlier described in Acts 2:45: “And sold their possessions and goods, and parted them to all men, as every man had need.” At first, distribution was simple and mutual. But now, resources were being pooled at the apostles’ feet. This would eventually bring challenges, as seen in Acts 6:1, where the Grecian widows complained of neglect in the daily distribution. What began as generosity risked becoming institutional, leading to murmuring and division.

In verse 36 we are introduced to Joses (Joseph), surnamed Barnabas by the apostles, meaning “son of consolation.” He was a Levite from Cyprus. Verse 37 tells us, “Having land, sold it, and brought the money, and laid it at the apostles’ feet.” Barnabas becomes an example of generosity, selling his land and dedicating the proceeds to the church. Yet his action also becomes the model against which Ananias and Sapphira will later compare themselves, introducing the first signs of hypocrisy and showmanship within the fellowship.

Barnabas’ gift was genuine, but the practice of bringing offerings to the apostles’ feet rather than directly supplying needs began to reshape the way the church functioned. What was once a free sharing among believers gradually became centralized, which, though orderly, also opened the door to neglect and misuse—problems still seen in church life today.

Scofield Notes on the Holy Spirit

Scofield outlines several key ways the Holy Spirit is related to Christ and His work.

1. Conception
The Spirit’s role in Christ’s conception is seen in Matthew 1:18–20. Mary was found with child of the Holy Ghost, and the angel assured Joseph that what was conceived in her was of the Holy Spirit. Similarly, Luke 1:35 records the angel’s words to Mary: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God.”

2. Baptism
At His baptism, the Spirit descended upon Christ. Matthew 3:16, Mark 1:10, and Luke 3:22 all record the Spirit descending in the form of a dove, accompanied by the Father’s voice of approval. John 1:32–34 further confirms this, as John bore witness that he saw the Spirit descend and remain on Jesus, identifying Him as the One who baptizes with the Holy Ghost.

3. Ministry and Service
Christ’s earthly ministry was empowered by the Spirit. Luke 4:1,14 says that Jesus, “full of the Holy Ghost,” was led by the Spirit into the wilderness, and later returned “in the power of the Spirit” to Galilee, where His fame spread.

4. Resurrection
Romans 8:11 affirms the Spirit’s role in Christ’s resurrection: “If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

5. Witness Throughout This Age
The Holy Spirit continues the witness of Christ in this present age. John 15:26 says the Spirit testifies of Christ. In John 16:8–11, Jesus explained that the Spirit convicts the world of sin, righteousness, and judgment. Scofield notes that the Spirit is the greatest evangelist, working through believers to preach these truths. Verses 13–14 further describe how the Spirit guides into all truth, speaks what He hears, reveals things to come, and glorifies Christ.

6. The Spirit Forms the Church
The Spirit is the power behind the formation of the Church. In Matthew 16:18, Jesus declared, “Upon this rock I will build my church; and the gates of hell shall not prevail against it.” Hebrews 12:23 describes the “church of the firstborn,” which Scofield explains as the true Church—composed of all regenerated believers from Pentecost to the first resurrection, united to Christ by the Spirit’s baptism.

Paul also confirms this in 1 Corinthians 12:12–13, where he teaches that all believers, whether Jew or Gentile, are baptized into one body by the Spirit. Christ is the Head, and the Church is His body.

Ephesians 1:22–23 adds that God has placed all things under Christ’s feet and made Him head over all things for the Church, which is His body, the fullness of Him who fills all in all. Ephesians 2:21–22 further describes the Church as a holy temple, built together as a dwelling place for God through the Spirit.