The 'explanation' would be that it is a parable; much like the seeds and sower one.
36 Then he left the crowd and went into the house. His disciples came to him and said, “Explain to us the parable of the weeds in the field.”
37 He answered, “The one who sowed the good seed is the Son of Man. 38 The field is the world, and the good seed stands for the people of the kingdom. The weeds are the people of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
40 “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42 They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears, let them hear.
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Not a parable. It was a VISION with a message. Please ask Marvin to read the text below and then ask his prophet, Andy Woods, what it means. Thank you. (LOL)
SDA bible commentary on Acts 10
14. Not so, Lord. Peter’s emphatic resistance even to a voice from heaven is quite in harmony with his character (see Matt. 16:22; John 13:8). His exclamation here is reminiscent of that of Ezekiel when he contemplated Israel’s eating of defiled food (ch. 4:14). Abstention from unclean flesh was one of the most characteristic marks of the Jew, and a distinction to which he held rigorously. It had been one of the basic issues between the Jews and the Syrians during the Maccabean War (see 2 Maccabees 6:18–31), an issue over which stanch Jews willingly laid down their lives.
However, the distinction between clean and unclean beasts, made definite in Lev. 11, preceded the Jewish nation. This distinction was made by God and respected by Noah when he supervised the entrance of the animals into the ark (Gen. 7:2; cf. ch. 8:20). Man’s original food consisted of fruit, grain, and nuts (Gen. 1:29). Before flesh foods were added to this diet (Gen. 9:2, 3), the distinction between clean and unclean animals already had been made clear. Thus there is no good basis for the position that the ban upon unclean foods was removed when the Jewish ceremonial law ended at the cross. In Peter’s vision these dietary restrictions had symbolic reference to Jewish distinctions between men—themselves and the Gentiles—and the abrogation of these distinctions was the point at issue (see on Gen. 9:3; Lev 11; Acts 10:15; Additional Note on Lev. 11).
Common. The use of the word “common” in the sense of “impure” according to the Mosaic ritual, reflected the Jewish attitude toward Gentiles. All who were not Jews were viewed as the “common” rabble, shut out from God’s covenant. The practices of these spiritual outcasts, different from those of the chosen people, were called “common” things, and as these “common” things were generally those forbidden by the law, all such prohibited things or actions became known as “common.” Similarly, when men’s hands were defiled ceremonially, they were known as “common hands” (a literal translation of the expression rendered “defiled … hands” in Mark 7:2).
15. What God hath cleansed. In the vision clean and unclean beasts stood on the same footing, being let down from heaven in the same sheet. They represented thus a general mixing of things, among which none was to be called common, or unclean. In interpreting the vision one should recognize that, although it was given in the setting of physical hunger (v. 10), it did not concern food, it concerned men. It was for the souls of men, of every kind everywhere, that Peter was to experience a hunger. Having learned this lesson, at least in part, Peter declared, “God hath shewed me that I should not call any man common or unclean” (v. 28). Gentiles, ordinarily considered unclean, were awaiting the spiritual ministration of Peter. He must not hesitate to serve them. They were no longer to be considered unclean.