ACTS 10 COMME�TARYEDITED BY GLE�� PEASE

Cornelius Calls for Peter

1 At Caesarea there was a man named Cornelius,

a centurion in what was known as the Italian

Regiment.

BAR�ES, "In Cesarea - See the notes on Act_8:40.

Cornelius - This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that he was “a proselyte of the gate”; that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of I Peter Act_11:1-3 shows that the other apostles regarded him as a Gentile. In Act_10:28, Peter evidently regards him as a foreigner - one who did not in any sense esteem himself to be a Jew. In Act_11:1, it is expressly said that “the Gentiles” had received the Word of God, evidently alluding to Cornelius and to those who were with him.

A centurion - One who was the commander of a division in the Roman army, consisting of 100 men. A captain of 100. See the notes on Mat_8:5.

Of the band - A division of the Roman army, consisting of from 400 to 600 men. See the notes on Mat_27:27.

The Italian band - Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places.

CLARKE, "There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato’s Tower, as has been already noted, and the residence of the Roman procurator.

A centurion - �κατονταρχης, The chief or captain of 100 men, as both the Greek and

Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat_20:16 (note). A centurion among the Romans was about the same rank as a captain among us.

The band called the Italian band - The word σπειρα, which we translate band,

signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132

cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: -

l. maesio. l. f. pol.rvfo. proc. avg.trib. mil. leg. x.appollinaris. trib.coh. mil. ITALIC. volunt.qvae. est. in. syria. praef.fabrvm. bis.

See Gruter’s Inscriptions, p. ccccxxxiii-iv.

This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius.

Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk_1:1 (note), etc., and Luk_3:1(note), etc., and the notes there.

GILL, "There was a certain man in Caesarea,.... This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa:

called Cornelius; which was a Roman name, and he himself was a Roman or an Italian:

a centurion of the band called the Italian band; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.

HE�RY, "The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles themselves, and such a surprise (Eph_3:3, Eph_3:6), that it concerns us carefully to observe all the circumstances of the

beginning of this great work, this part of the mystery of godliness - Christ preached to the Gentiles, and believed on in this world, 1Ti_3:16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized - Cornelius was the first; and here we have,

I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man - two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable. 1. Cornelius was an officer of the army, Act_10:1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Caesar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or pro-consul ordinarily resided here, Act_23:23, Act_23:24; Act_25:6. Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band,because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Saviour's time, of whom he gave a great commendation, Mat_8:10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the army plead that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious; for here was an officer of the army that embraced Christianity, and yet was neither turned out of his place nor turned himself out. And, lastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who was taken in was an officer of the Roman army, which was to them the abomination of desolation.

JAMISO�, "Act_10:1-48. Accession and baptism of Cornelius and his party; or, the first-fruits of the gentiles.

We here enter on an entirely new phase of the Christian Church, the “opening of the door of faith to the Gentiles”; in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made in this direction (see on Act_11:20, Act_11:21); and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in the admission of uncircumcised Gentiles into the Church, the Jewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the verge of a disastrous schism. But on Peter, “the apostle” specially “of the circumcision,” was conferred the honor of initiating this great movement, as before of the first admission of Jewish believers. (See on Mat_16:19). After this, however, one who had already come upon the stage was to eclipse this

“chiefest of the apostles.”

Caesarea— (See on Act_8:40).

the Italian band— a cohort of Italians, as distinguished from native soldiers, quartered at Caesarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [Akerman, Numismatic Illustrations of the New Testament.]

CALVI�, "1.Luke passeth over now unto a worthy (643) history, to wit, that God

vouchsafeth to advance a stranger, and one uncircumcised, unto singular honor

above all the Jews, because he doth both send his angel unto him, and for his sake

bringeth Peter to Cesarea, that he may instruct him in the gospel. But first of all

Luke showeth what manner of person this Cornelius was, for whose cause an angel

descended from heaven, and God spake to Peter in a vision. He was a captain

[centurion] of the Italian band; a band [cohort] did consist upon [of] a thousand

footmen, and he which was chief captain was called a tribune, (or marshal.) Again,

every hundred had a captain. A legion had for the most part five bands. That band

was called the Italian band, because the Romans did choose soldiers oftentimes from

amongst those which dwelt in the provinces; but they had the strength of the army

(644) out of Italy; therefore, Cornelius was an Italian born; but he was at Cesarea

with his hundred, to guard the city. For the Romans were wont so to distribute their

places of abode, (645) that every city of renown might have a garrison to stay

sudden uproars. A rare example that a soldier was so devout towards God, so

upright and courteous towards men! For at that time the Italians, when as they were

carried into the provinces to live in warfare, ran to and fro like hungry wolves to get

some prey; they had for the most part no more religion than beasts; they had as

great care of innocency as cutthroats; for which cause the virtues of Cornelius

deserve the greater commendation, in that leading a soldier’s life, which was at that

time most corrupt, he served God holily, and lived amongst men without doing any

hurt or injury. And this is no small amplification of his praise, in that casting away

superstition wherein he was born and brought up, he embraced the pure worship of

God; for we know what account the Italians made of themselves, and how proudly

they despised others. And the Jews were at that time in such contempt, that for their

sakes pure religion was counted infamous, and almost execrable. Seeing that none of

these things could hinder Cornelius, but that forsaking his idols he did embrace the

true worship of the true God alone, it must needs be that he was endued with rare

and singular sincerity. Moreover, he could find scarce any thing amongst the Jews

wherewith he could be allured unto the study of godliness, because there was then

scarce one amongst a thousand which had even some small smattering of the law;

and, undoubtedly, Cornelius had lighted upon some good worshipper of God, who

being sound from corrupt opinions, did expound unto him the law faithfully,

without mixing any leaven therewith; but because Luke giveth him many titles of

commendation, we must note them all [singly.]

BE�SO�, ". There was a certain man in Cesarea — That is, Cesarea of Palestine,

(of which see note on Acts 8:40,) where Philip had been and preached before, and

where, therefore, the doctrine of salvation by faith in Christ was not quite unknown.

It had been preached, however, by him, as it was now at Jerusalem and elsewhere,

only to the Jews, Samaritans, and such Gentiles as were circumcised, and complete

proselytes to Judaism. But God was now determined to open a way for the

publication of it to the uncircumcised Gentiles, and to admit them into his church by

baptism, on the terms of true repentance and faith in Christ, without obliging them

to be circumcised, or proselyted to the Jewish religion. This remarkable change in

the economy of divine grace toward mankind; this discovery of the gospel to the

Gentiles; and the bringing of them, who had been strangers and foreigners: to be

fellow-citizens with the saints and of the household of God, without laying them

under any obligation of observing the ceremonial law, was such a mystery to the

apostles themselves, and such a surprise, (Ephesians 3:3; Ephesians 3:6,) that it

concerns us carefully to observe all the circumstances of the beginning of this great

work, this part of the mystery of godliness, Christ preached to the Gentiles, and

believed on in the world, 1 Timothy 3:16. �o doubt, before this time, some Gentiles

had occasionally entered into the synagogues of the Jews, which Christ and his

apostles continually visited, and had heard the gospel preached by them; but the

gospel had not yet been designedly preached to the uncircumcised Gentiles, nor had

any of them been baptized; the person here mentioned was the first. Of the

conversion of this man, the first-fruits of the Gentiles in the Christian Church, we

are here presented with a most interesting and edifying account. We are informed

that before his conversion, although a Roman soldier, (a centurion, or commander

of one hundred men, in what was called the Italian band, or cohort, the soldiers

composing it, it seems, being Italians,) and although an uncircumcised heathen: he

was a devout man — A man of real piety, as ευσεβης, the expression here used,

signifies; one that feared God — Who believed in the one living and true God, the

Creator of heaven and earth, reverenced his glory and authority, and had a dread of

offending him by sin. Yea, he feared him with all his house — Had not an idolater

or profane person in his family; but took care that not himself only, but all his,

should serve the Lord. He was also a very charitable man, one who gave much alms

to the people — �amely, the people of the Jews, notwithstanding the singularities of

their religion. Though he was a Gentile, he was ready to contribute to the relief of

any one that was a real object of charity, whatever his religious sentiments or mode

of worship might be. Add to this, he spent much time in prayer; yea, he prayed to

God alway — Living continually in the spirit of prayer; and having, and constantly

observing, stated times for prayer in private and in his family, esteeming it an

important part of his daily business and pleasure to employ himself in such sacred

exercises. Observe, reader, wherever the fear of God rules in the heart it will show

itself in works both of piety and charity; both equally necessary, and neither of

which will excuse our neglecting the other.

COFFMA�, "This chapter is concerned exclusively with the conversion of

Cornelius, the same event also being under consideration in Acts 11. Luke's

devoting so much space to the narrative of a single conversion indicates the

importance of it. It was in the conversion of this Roman centurion that the issue of

receiving Gentiles into Christ was finally decided. Yes, other Gentiles had been

saved prior to this; but it was upon the basis of their having first been proselytes to

Judaism. Many of the earliest Christians (most of whom were Jewish) were willing

to welcome Gentiles into the faith AS PROSELYTES first and Christians later.

Cornelius' baptism was the end of that, despite the fact of "Judaizers" continuing to

advocate the old view for a considerable time afterward, as seen in the Pauline

epistles.

That the devout Gentile chosen by God for the special treatment accorded him in

such things as (1) visitation by an angel, (2) hearing the gospel preached by one of

the Twelve, (3) having the Holy Spirit fall upon him in a manifestation suggesting

that of Pentecost, etc. - that the Gentile chosen for such blessings should have been a

soldier must be regarded as significant. Ryle noted that "In no case is there the

slightest hint that the profession of a soldier is unlawful in the sight of God."[1]

There are some eight or ten centurions mentioned in the �ew Testament, and

without exception they all appear in a favorable and commendable light. In the

decadent condition of the Roman Empire at that time, the non-commissioned

officers of the imperial army constituted something of a residual repository of the

ancient virtues of honesty, sobriety, integrity and the fear of God. Only this could

account for the number and character of the centurions mentioned in the �ew

Testament. For a list of these and other comment, see Luke 7:2 in my Commentary

on Luke.

The absolutely unique aspect of the event related in this chapter should not be

overlooked, there never having been the slightest hint anywhere in the �ew

Testament that what happened at the house of Cornelius was to be considered any

such thing as a normal Christian experience. Safeguards against such a

misconception appear in every line of the narrative. As a matter of fact, God

prepared both the apostolic preacher and the convert himself for the unique event

by supernatural appearances to both of them.

E�D�OTE:

[1] J. C. Ryle, Expository Thoughts on the Gospels, Luke (Grand Rapids, Michigan:

Zondervan Publishing House), p. 205.

�ow there was a certain man in Caesarea, Cornelius by name, a centurion of the

band called the Italian band, a devout man, and one that feared God with all his

house, who gave much alms to the people, and prayed to God always. (Acts 10:1-2)

THE CO�VERSIO� OF COR�ELIUS

Italian band ... The word for "band" here actually means "cohort," usually the

tenth part of a Roman legion; but a detached cohort, as this evidently was at

Caesarea, usually had a thousand men.[2] The commander of such a regiment was

called a "chiliarch," and his force was divided into hundreds, each commanded by a

centurion. It is strange that the decimal system should have prevailed in that ancient

army and that today the same system should be advocated as the best possible and

extended to include all weights and measures.

Feared God with all his house ... The devout, God-fearing Cornelius had enlisted his

entire household as participants in the worship and devotions which were practiced

by them; and this stresses the quality of that house where Peter would "open the

door of the kingdom to the Gentiles by the only possible `key' - the word preached

in the power of the Holy Spirit (Matthew 16:19)."[3] Yes, without doubt, this is

another instance of Peter's using the keys which the Master had mentioned. For a

discussion of this subject, see my Commentary on Matthew, under Matthew 16:19.

Gave alms ... and prayed ... This has reference to Cornelius' gifts to the Jewish

people according to many, but there appears in the text no reason for thus

restricting it. He gave to all who were needy. Oddly enough, the order of the words

here, "alms ... prayed" is reversed in the words of the angel who placed the prayers

first (Acts 10:4).

There would appear to be a certain affluence, if not indeed wealth, belonging to

Cornelius; and, while it is true of course that even the poor may be generous (and

they often are), the mention of "much alms" points toward greater than ordinary

ability. Coupled with the example of that centurion who built the Jews a synagogue

(Luke 7:5), implying extensive wealth on his part, this tremendous financial ability

of Roman centurions in the �ew Testament raises two questions: (1) Was the rank

of centurion limited to the command of a hundred men as universally supposed?

and (2) Why would men who were independently wealthy consent to the rank of a

non-commissioned officer? The writings of Luke justify the understanding of the

centurion as a much more important officer than is generally assumed.

[2] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B.

Eerdmans, Publishers, 1950), Acts, p. 332.

[3] E. H. Trenchard, A �ew Testament Commentary (Grand Rapids, Michigan:

Zondervan Publishing House, 1969), p. 309.

ELLICOTT, "(1) There was a certain man in Cæsarea.—We enter on a new stage of

expansion in the Church’s growth, the full details of which St. Luke may have learnt

either from Philip the Evangelist during his stay at Cæsarea (Acts 21:8; Acts 24:27)

or, possibly, from Cornelius himself. His admission into the Church, even if it were

not the first instance of the reception of a Gentile convert as such, became, through

its supernatural accompaniments and (in the strict sense of that word) its

“prerogative” character, the ruling case on the subject. Whether it were earlier or

later than the admission of the Gentiles recorded in Acts 11:20, we have no adequate

data for determining. (See �ote on that passage.)

Cæsarea was at this time the usual residence of the Roman Procurator of Judæa,

and was consequently garrisoned by Roman troops. Greeks, Jews, and Romans,

probably also Phœnicians and other traders, were mingled freely in its population.

Cornelius, a centurion of the band called the Italian band.—The office was a

comparatively subordinate one, the centurion commanding the sixth part of a

cohort, the sixtieth part of a legion. The Greek implies that he belonged to the

cohort, not that he commanded it. The name Cornelius may indicate a connection

with the great Cornelian gens which had been made famous by the Gracchi and by

Sylla. The bands, or cohorts, stationed at Cæsarea consisted chiefly of auxiliaries

levied from the province (Jos. Wars, ii. 13, § 6), who were not always to be relied on

in times of popular excitement, and this cohort was accordingly distinguished from

the others as Italian, i.e., as being at least commanded by Roman officers. A first

Italian legion is repeatedly mentioned by Tacitus (Hist. i. 59, 64; c. 100; iii. 22), but

this is said by Dion (lv. 24) to have been first raised by �ero; and the term which St.

Luke uses for band (spira) was, strictly speaking, not used of the legions, the latter

term being applied exclusively to Roman troops. In Acts 27:1 we meet with another

of these cohorts, also at Cæsarea, known as the Augustan.

BARCLAY, "Acts 10:1-48 tells a story that is one of the great turning points in the

history of the Church. For the first time a Gentile is to be admitted into its

fellowship. Since Cornelius is so important in church history let us gather together

what we can learn about him.

(i) Cornelius was a Roman centurion stationed at Caesarea, the headquarters of the

government of Palestine. The word which we have translated battalion is the Greek

word for a cohort. In the Roman military set-up there was first of all the legion (see

legeon, Greek #3003). It was a force of six thousand men and therefore was roughly

equal to a division. In every legion there were ten cohorts. A cohort therefore had

six hundred men and comes near to being the equivalent of a battalion. The cohort

was divided into centuries and over each century there was a centurion. The century

is therefore roughly the equivalent of a company. The parallel to the centurion in

our military organization is a company sergeant-major. These centurions were the

backbone of the Roman army. An ancient historian describes the qualifications of

the centurion like this, "Centurions are desired not to be overbold and reckless so

much as good leaders, of steady and prudent mind, not prone to take the offensive to

start fighting wantonly, but able when overwhelmed and hard-pressed to stand fast

and die at their posts." Cornelius therefore was a man who first and foremost knew

what courage and loyalty were.

(ii) Cornelius was a God-fearer. In �ew Testament times this had become almost a

technical term for Gentiles who, weary of the gods and the immoralities and the

frustration of their ancestral faiths, had attached themselves to the Jewish religion.

They did not accept circumcision and the Law; but they attended the synagogue and

they believed in one God and in the pure ethic of Jewish religion. Cornelius then

was a man who was seeking after God, and as he sought God, God found him.

(iii) Cornelius was a man given to charity; he was characteristically kind. His search

for God had made him love men, and he who loves his fellow men is not far from the

kingdom.

(iv) Cornelius was a man of prayer. Perhaps as yet he did not clearly know the God

to whom he prayed; but, according to the light that he had, he lived close to God.

CO�STABLE, "Caesarea stood on the Mediterranean coast about 30 miles north of

Joppa. Formerly its name was Strato's Tower, but Herod the Great renamed it in

honor of Augustus Caesar, his patron who was the adopted heir of Julius Caesar.

"Sebaste" is the Greek equivalent of the Latin "Augustus." Herod the Great had

modernized the city, made it the provincial capital of Judea (Pilate lived there), and

built its magnificent harbor. It was at this time the major Roman seaport for

Palestine and its most important center of Roman government and military activity.

[�ote: See Hengel, pp. 55-58.]

Cornelius was a common Roman name. [�ote: See Longenecker, pp. 384-85.]

Centurions were non-commissioned officers of the Roman army who each

commanded 100 soldiers and were on about the same level of authority as a captain

in the United States army. A "cohort" contained 600 soldiers, and Cornelius' cohort

had connections with Italy. [�ote: See Barrett, p. 499.] Every reference to

centurions in the �ew Testament is positive (Matthew 8:5-10; Matthew 27:54; Mark

15:44-45; Acts 22:25-26; Acts 23:17-18; Acts 27:6; Acts 27:43). These men were "the

backbone of the Roman army." [�ote: Bruce, Commentary on . . ., p. 215. Cf.

Barclay, p. 82.] Cornelius was similar to the centurion of Luke 7:1-10 (see especially

Acts 10:5).

"The legion was the regiment [cf. an American division] of the Roman army, and it

consisted nominally of 6000 men. Each legion was divided into ten cohorts [Amer.

battalion], and again each cohort contained six centuries or 'hundreds' of men

[Amer. company]. The officer in command of a cohort was called a tribune or in the

Greek chiliarch: Such was Claudius Lysias of xxi 31 and xxiii 26. A century was

under a centurion or kekatontarch." [�ote: Rackham, p. 147.]

Cornelius represents a new type of person to whom the gospel had not gone before,

as recorded in Acts. The Ethiopian eunuch was also a Gentile, but the Jews viewed

his occupation favorably. There was nothing about his occupation that would have

repulsed the Jews. However, Cornelius, in addition to being a Gentile, was a

member of Israel's occupying army. The Jews would have avoided him because of

his occupation even though he possessed an admirable character and was friendly to

the Jews.

It is interesting to note that the first Gentile Jesus dealt with during His ministry

was a Roman centurion and he, too, believed. In response to that man's faith Jesus

announced that many would come from among the Gentiles to join Jews in the

kingdom of heaven (Matthew 8:11).

2. The conversion of Cornelius 10:1-11:18

Many people consider healing a lame person a great miracle and raising a dead

person back to life an even greater one. But the spiritual salvation of a lost sinner is

greater than both of them. The Lord performed the first two miracles through Peter

(Acts 9:32-43), and now He did the third (ch. 10).

"In a sense this scene is the book's turning point, as from here the gospel will fan

out in all directions to people across a vast array of geographical regions, something

Paul's three missionary journeys will underscore." [�ote: Bock, Acts, p. 380.]

The episode concerning Cornelius is obviously very important since there are three

lengthy references to it in Acts (chs. 10, 11, and 15). It deals with an important issue

concerning the mission that the Lord gave His disciples. That issue is how the

Christians should carry out that mission in view of the obstacle of Gentile

uncleanness. Gentiles were ritually unclean and communicated ritual uncleanness to

Jews, according to the Mosaic Law, mainly because they did not observe Jewish

dietary distinctions (Leviticus 11). This obstacle kept Jews and Gentiles separate in

society.

Luke stressed four things in this conversion story particularly. First, the Christians

initially resisted the ideas of evangelizing Gentiles and accepting them into the

church apart from any relationship to Judaism (Acts 10:14; Acts 10:28; Acts 11:2-3;

Acts 11:8). Second, God Himself led the way in Gentile evangelism and acceptance,

and He showed His approval (Acts 10:3; Acts 10:11-16; Acts 10:19-20; Acts 10:22 b,

30-33, 44-46; Acts 11:5-10; Acts 11:13; Acts 11:15-17). Third, it was Peter, the leader

of the Jerusalem apostles, whom God used to open the door of the church to

Gentiles rather than Paul (Acts 10:23; Acts 10:34-43; Acts 10:47-48; Acts 11:15-17).

Fourth, the Jerusalem church accepted the conversion of Gentiles apart from their

associating with Judaism because God had validated this in Cornelius' case (Acts

11:18). [�ote: Longenecker, p. 383.]

"Although Paul is the primary agent in the mission to the Gentiles, Luke wishes to

make it plain, not only that Peter was in full sympathy with his position, but that, as

head of the Church, Peter was the first to give its official blessing to the admission of

Gentiles as full and equal members of the �ew Israel [i.e., the church] by his action

in the case of a Roman centurion and his friends ..." [�ote: �eil, p. 137.]

PETT, "‘And there was a certain man in Caesarea, Cornelius by name, a centurion

of the band called the Italian band, a devout man, and one who feared God with all

his house, who gave much alms to the people, and prayed to God always.’

In contrast to Peter maintaining his ‘cleanness’ at the tanner’s house (which may

have heightened his sensitivity about maintaining cleanness at this time) was a

certain Gentile by the name of Cornelius. He was a centurion (leader over ‘a

hundred’ in a Roman legion, which would consist of about sixty men) in the Italian

band (cohort). Interestingly the connection of the Italian cohort with Palestine is

witnessed to in an inscription dating before 69 AD. He was a devout man and a God-

fearer, as were his whole household. ‘Devout’ indicates a godly person in Jewish

eyes. He regularly gave charitable gifts to the synagogue for the poor, and prayed

regularly to the God of Israel. He thus no doubt also observed certain laws of

cleanliness. If any non-Jew or proselyte was fit to be visited by a Jew it was

Cornelius. But it did not guarantee that his house was totally free from

‘uncleanness’.

Centurions were usually very solid men. Polybius declared of them, "They wish

centurions not so much to be venturesome and daredevil as natural leaders, of a

steady and sedate spirit. They do not desire them so much to be men who will

initiate attacks and open the battle, but men who will hold their ground when

worsted and hard pressed and be ready to die at their posts". They were the

backbone of the army, like sergeants today. Solid, dependable, reliable, experienced,

and keeping things going when they were at their toughest. (And like sergeants

probably not necessarily always actually attached to a group of men).

Caesarea was the Roman provincial capital of Judaea where the procurator, when

there was one, resided. It was on the sea coast not far below Mount Carmel, and

while an unsatisfactory natural harbour, had been turned into an efficient artificial

harbour by Herod the Great. It was thus at this time an important site. The

procurators would necessarily have a bodyguard, and while we do not know of an

external Roman legion being in Palestine as early as this (the procurators had the

use of local auxiliaries) the presence of such a man as Cornelius cannot be ruled out.

Indeed the mention of him by Luke is good historical ground for knowing that he

was present. If he was familiar with Jewish customs he would be a good man for a

procurator to have brought with him, and for subsequent procurators to hold on to,

someone who was solid, reliable and aware of the oddities of the locals.

‘With all his house.’ This would include family members, and servants and slaves.

HAWKER 1-16, "There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, (2) A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. (3) He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. (4) And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. (5) And now send men to Joppa, and call for one Simon, whose surname is Peter: (6) He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. (7) And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; (8) And when he had declared all these things unto them, he sent them to Joppa. (9) On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: (10) And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, (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: (12) Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. (13) And there came a voice to him, Rise, Peter; kill, and eat. (14) But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. (15) And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. (16) This was done thrice: and the vessel was received up again into heaven.

For the better apprehension of the subject contained in this chapter, it will be proper to consider the scriptural account of the Church of Christ, in relation to all the members of Christ’s mystical body; and no less to notice, the very different views which the Jewish Church had conceived of it.

Nothing can be more evident, from the whole tenor of Revelation, than that the Church of Christ from everlasting is one. So Christ himself sweetly sings, and so, blessed be God, we know. My dove, my undefiled, (saith Jesus,) is but one; she is the only one of her mother, she is the choice one of her that bare her, Son_6:9. Hence, both Jew and Gentile are included in this view, and both form but one and the same. And, although the Lord was pleased for wise and gracious purposes known to himself, to form Israel in the family of Abraham, with whom might be the covenants, and the giving of the law, and the service of God, and the promises, and of whom as concerning the flesh Christ came: Rom_9:4-5, yet these were subsequent transactions to the original and eternal gift of the Church to Christ by Jehovah. God the Father in his covenant-office and character, is said to have chosen the Church in Christ before the foundation of the world, Eph_1:4. And all the members of Christ’s mystical body, were written in his book, when as yet there was none of them, Psa_140:13; Joh_17:2. And agreeably to these things, the Son of God in our nature, speaking by the spirit of prophecy, ages before his incarnation, yea, from the womb of eternity, is introduced to the Church, as calling upon his Church to listen to him, both Jew and Gentile, as Jehovah’s salvation to the end of the earth. I pray the Reader before he prosecutes the subject further, that he would turn to the prophet Isaiah, in proof of this most blessed and important truth: See Isa_49:1-6. Nothing can be more decisive in confirmation, that the Church of Christ everlastingly was, and is, and can be, but One. And however diversified in the after time-state of the Church, the distinct stock of Jew and Gentile might be formed; yet, under every state, both in time, and to all eternity, Christ hath but one Church, and both Jew and Gentile in their relationship to him, are but one fold. Indeed, as if to shew that oneness yet more decidedly, it is to be noted, that Abraham, the great father of the Jewish Church, when chosen of God for this purpose, was himself a Gentile, (that is, an heathen and idolater,) when called out of Ur of the Chaldees, Gen_11:31; Gen_12:1. So that in fact, Abraham was a Gentile before he became a Jew, and thereby it plainly proves, that the name of the Elder brother given to the Jew, and the Younger to the Gentile, is the reverse of what was the case. See the note on Luk_15:32. And in exact conformity to this statement, it is still worthy of further notice, that when Jesus himself, in the days of his flesh, was speaking on the same subject, and calling himself the shepherd, and his Church his sheep, he told his disciples, which were all Jews, that he had other sheep, which were not of this fold. Them also, (said the Lord,) I must bring, and there shall be one fold, and one shepherd. See Joh_10:16 and Commentary upon it.

Having taken this scriptural view of the Church of Christ, and, (as I venture to believe,) having clearly shewn, that that Church, formed in the divine mind before all worlds, was wholly one, and but one; though, in the after days of the time-state of the Church, was branched out into those two distinct families of Jew and Gentile; we shall now be the better prepared to enter into a proper apprehension of the subject, in what is related in this chapter, concerning the conversion of Cornelius, a Gentile, to the faith in Christ.

It will be recollected then, that the whole Jewish nation, were, to a man, brought up in those high notions, that as the Messiah, when he came, was to spring from the stock of Abraham, he would only come for the deliverance of Israel, and all the nations of the earth were uninterested in his mission; hence, they expected him only in this character. And all the Apostles were as deeply tinctured with those opinions, as any of their countrymen. And, although, in the farewell commission which the Lord Jesus gave to his Apostles, he commanded them, that as soon as they were endued with power from on high, they should go in to all the world, and preach the Gospel to every creature: Mar_16:15. yet, so little did they apprehend our Lord’s meaning, and so riveted were they in the same Jewish principles, of the Lord’s grace only to Israel, that when they attended

Jesus on the Mount at his ascension, they put the question to Christ, Lord! wilt thou at this time restore the kingdom to Israel? Act_1:6.

It should seem by the circumstances related in this Chapter, nothing short of a vision from heaven to Peter, and accompanied at the same time, with the message of an angel, and a command of the Holy Ghost, to him to obey, would have been competent to remove those narrow conceits from Peter’s mind: and to teach him, and all the Jewish Church through him, that God had granted to the Gentiles, as well as to the Jews, repentance unto life, Act_11:2

In the history of Cornelius, as related in this Chapter, the Lord was pleased to set forth this precious doctrine. This man, we are told, was a Centurion; that is, a Roman officer, commanding an hundred men. His character also is given. He was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God continually. That is, he was a Proselyte of the Gate so called. He followed the stated hours of prayer, observed by the Jews, and feared the God of Israel. And to the love of God, as far as his knowledge led him, he added the love of man; and was of good report in the neighbourhood where he lived, for his alms, deeds, and charity. So that it appears, he was what the world would call a good man. And very certain it is, that the world at large would be a far different world from what it is, if it was composed of such characters. Happy would it be, for the peace and welfare of mankind, if we could look round, and behold men like Cornelius, in every neighbourhood. But with all these amiable qualities, as they relate to the intercourse with men, they fall short of what is essential to a friendship with God, And it should seem, that the Lord designed, in making choice of this very man, by way of declaring the necessity of salvation, plainly and decidedly to shew, that these things do not stand in account before God; and that without Christ, he must have perished everlastingly.

To accomplish this purpose, and to bring this honest Centurion into the way of learning by outward means, the knowledge of Christ, he is favored with a vision; and directions are given to him where to send, and from whom he should learn words, whereby he, and all his household should be saved, Act_11:14. I do not think it needful to dwell upon the particulars either of Cornelius’s vision, or that of Peter. In the beautiful simplicity in which they are related in this Chapter, every circumstance is very plain and obvious. I rather wish to direct the Reader’s attention to some of the striking things which arise out of the whole subject.

If I detain the Reader with a single remark on the vision of Cornelius, it shall only be to observe, the particularity of the hour; namely, the ninth hour: that is, three of the clock in the afternoon. That memorable, blessed, precious hour, to which every evening sacrifice, under the law, had respect. The hour, on which the Lord Jesus died on the cross: and by that one offering of himself once offered, perfected forever them that are sanctified, Heb_10:14. See Exo_12:6; 1Ki_18:36; Dan_9:21; Mat_27:45-46; Heb_10:10.

And if I venture to offer a single remark on visions in general, it shall be only to observe, from the fear with which it is here said that Cornelius looked on the angel; what a natural disposition there is in every man of flesh and blood, to shrink at the supposed sight of what as a spirit. We are so much occupied with earth, and earthly concerns, that a messenger from heaven, even though on an errand of mercy, like this angel to Cornelius, makes the heart draw back. And yet every child of God is in the habit, more or less, of daily, yea, hourly conversing at the throne of grace, with the Lord Jesus: and is not this a spiritual Communion and fellowship? 1Jn_1:3. Wherefore then should the mind be appalled, in the apprehension of the beloved object becoming visible? Why should any, who know the Lord, and love the Lord, and by grace and faith, keep up an

holy acquaintance with the Lord, at his mercy seat, feel a somewhat of reluctancy in the idea of sight? I humbly ask the question, but speak not confidently, when I say, would it not be well in the Lord’s redeemed ones, and to whom Jesus is dear, to familiarize these thoughts? Do I not know, that ere long, I shall be called upon to embark at once into the world of spirits, when my spirit shall be disembodied? And would it not be right now, and before that hour comes, (which cannot be far off, and may be near indeed,) to be sometimes walking as on the confines of the eternal world, and by faith communing with those spiritual objects which at death we instantly meet Yea, is it not certain, that we are now surrounded by them in their ministry and services; and are nearer to them, and they to us, than we are conscious? See 2Ki_6:16-17; Psa_34:7; Dan_6:22; Heb_1:14.

EBC, "THE FIRST GENTILE CONVERT.

WE have now arrived at another crisis in the history of the early Church of Christ. The Day of Pentecost, the conversion of Saul of Tarsus, the call of Cornelius, and the foundation of the Gentile Church of Antioch are, if we are to pick and choose amid the events related by St. Luke, the turning-points of the earliest ecclesiastical history. The conversion of St. Paul is placed by St. Luke before the conversion of Cornelius, and is closely connected with it. Let us then inquire by what events St. Luke unites the two. German commentators of the modern school, who are nothing unless they are original, have not been willing to allow that St. Luke’s narrative is continuous. They have assigned various dates to the conversion of Cornelius. Some have made it precede the conversion of St. Paul, others have fixed it to the time of Paul’s sojourn in Arabia, and so on, without any other solid reasons than what their own fancies suggest. I prefer, however, to think that St. Luke’s narrative follows the great broad outlines of the Christian story, and sets forth the events of the time in a divinely ordered sequence. At any rate, I prefer to follow the course of events as the narrative suggests them, till l see some good reason to think otherwise. I do not think that the mere fact that the sacred writer states events in a certain order is a sufficient reason to think that the true order must have been quite a different one. Taking them in this light, they yield themselves very naturally to the work of an expositor. Let us reflect then upon that sequence as here set forth for us.

Saul of Tarsus went up to Jerusalem to confer with St. Peter, who had been hitherto the leading spirit of the apostolic conclave. He laboured in Jerusalem among the Hellenistic synagogues for some fifteen days. A conspiracy was then formed against his life. The Lord, ever watchful over His chosen servant, warned him to depart from Jerusalem, indicating to him as he prayed in the Temple the scope and sphere of his future work, saying, "Depart: for I will send thee forth far hence unto the Gentiles." (see Act_22:21) The Christians of Jerusalem, having learned the designs of his enemies, conveyed Saul to Caesarea, the chief Roman port of Palestine, whence they despatched him to Cilicia, his native province, where he laboured in obscurity and quietness for some time. St. Peter may have been of the rescue party who saved Saul from the hands of his enemies, escorting him to Caesarea, and this circumstance may have led him to the western district of the country. At any rate we find him soon after labouring in Western Palestine at some distance from Jerusalem. Philip the Evangelist had been over the same ground a short time previously, and St. Peter may have been sent forth by the mother Church to supervise his work and confer that formal imposition of hands which from the beginning has formed the completion of baptism, and seems to have been reserved to the Apostles or their immediate delegates. Peter’s visit to Western Palestine, to Lydda and Sharon and Joppa, may have been just like the visit he had paid some time previously, in company with St. John, to the city of Samaria, when he came for the first time in contact

with Simon Magus. St. Luke gives us here a note of time, helping us to fix approximately the date of the formal admission of Cornelius and the Gentiles into the Church. He mentions that the Churches then enjoyed peace and quietness all through Palestine, enabling St. Peter to go upon his work of preaching and supervision. It may perhaps strike some persons that this temporary peace must have been obtained through the conversion of Saul, the most active persecutor. But that event had happened more than two years before, in the spring of 37 A.D., and, far from diminishing, would probably have rather intensified the hostility of the Jewish hierarchy. It was now the autumn of the year 39, and a bitter spirit still lingered at Jerusalem, as Saul himself and the whole Church had just proved. External authorities, Jewish and Roman history, here step in to illustrate and confirm the sacred narrative.

The Emperor Caius Caligula, who ascended the throne of the empire about the time of Stephen’s martyrdom, was a strange character. He was wholly self-willed, madly impious, utterly careless of human life, as indeed unregenerate mankind ever is. Christianity alone has taught the precious value of the individual human soul the awful importance of human life as the probation time for eternity, and has thereby ameliorated the harshness of human laws, the sternness of human rulers, ready to inflict capital punishment on any pretence whatsoever. Caligula determined to establish the worship of himself throughout the world. He had no opposition to dread from the pagans, who were ready to adopt any creed or any cult, no matter how degrading, which their rulers prescribed. Caligula knew, however, that the Jews were more obstinate, because they alone were conscious that they possessed a Divine revelation. He issued orders, therefore, to Petronius, the Roman governor of Syria, Palestine, and the East, to erect his statue in Jerusalem and to compel the Jews to offer sacrifice thereto. Josephus tells us of the opposition which the Jews offered to Caligula; how they abandoned their agricultural operations and assembled in thousands at different points, desiring Petronius to slay them at once, as they could never live if the Divine laws were so violated. The whole energies of the nation were for months concentrated on this one object, the repeal of the impious decree of Caligula, which they at last attained through their own determination and by the intervention of Herod Agrippa, who was then at Rome. It was during this awful period of uncertainty and opposition that the infant Church enjoyed a brief period of repose and quiet growth, because the whole nation, from the high priest to the lowest beggar, had something else to think of than how to persecute a new sect that was as yet rigorously scrupulous in observing the law of Moses. During this period of repose from persecution St. Peter made his tour of inspection "throughout all parts," Samaria, Galilee, Judaea, terminating with Lydda, where he healed, or at least prayed for the healing of Æneas, and with Joppa, where his prayer was followed by the restoration of Tabitha or Dorcas, who has given a designation now widely applied to the assistance which devout women can give to their poorer sisters in Christ.

We thus see how God by the secret guidance of His Spirit, shaping his course by ways and roads known only to Himself, led St. Peter to the house of Simon the tanner, where he abode many days, waiting in patience to know God’s mind and will which were soon to be opened out to him. We have now traced the line of events which connect the conversion of Saul of Tarsus with that of Cornelius the centurion of Caesarea. Let us apply ourselves to the circumstances surrounding the latter event, which is of such vital importance to us Gentile Christians as having been the formal Divine proclamation to the Church and to the world that the mystery which had been hid for ages was now made manifest, and that the Gentiles were spiritually on an equality with the Jews. The Church was now about to burst the bonds which had restrained it for five years at least. We

stand by the birth of European Christendom and of modern civilisation. It is well, then, that we should learn and inwardly digest every, even the slightest, detail concerning such a transcendent and notable crisis. Let us take them briefly one by one as the sacred narrative reports them.

I. I note, then, in the first place that the time of this conversion was wisely and providentially chosen. The time was just about eight years after the Ascension and the foundation of the Church. Time enough therefore had elapsed for Christianity to take root among the Jews. This was most important. The gospel was first planted among the Jews, took form and life and shape, gained its initial impulse and direction among God’s ancient people in order that the constitution, the discipline, and the worship of the Church might be framed on the ancient Jewish model and might be built up by men whose minds were cast in a conservative mould. Not that we have the old law with its wearisome and burdensome ritual perpetuated in the Christian Church. That law was a yoke too heavy for man to bear. But, then, the highest and best elements of the old Jewish system have been perpetuated in the Church. There was in Judaism by God’s own appointment a public ministry, a threefold public ministry too, exercised by the high priests, the priests, and the Levites. There is in Christianity a threefold ministry exercised by bishops, presbyters or elders, and deacons. There were in Judaism public and consecrated sanctuaries, fixed liturgies, public reading of God’s Word, a service of choral worship, hymns of joy and thanksgiving, the sacraments of Holy Communion and baptism in a rudimentary shape; all these were transferred from the old system that was passing away into the new system that was taking its place. Had the Gentiles been admitted much earlier all this might not have so easily happened. Men do not easily change their habits. Habits, indeed, are chains which rivet themselves year by year with ever-increasing power round our natures; and the Jewish converts brought their habits of thought and worship into the Church of Christ, establishing there those institutions of prayer and worship, of sacramental communion and preaching which we still enjoy. But we must observe, on the other hand, that, had the Gentiles been admitted a little later, the Church might have assumed too Jewish and Levitical an aspect. This pause of eight years, during which Jews alone formed the Church, is another instance of those delay’s of the Lord which, whether they happen in public or in private life, are always found in the long run to be wise, blessed, and providential things, though for a time they may seem dark and mysterious, according to that ancient strain of the Psalmist, "Wait on the Lord and He shall strengthen thine heart: wait, I say, upon the Lord."

II. Again, the place where the Church burst its Jewish shell and emerged into full gospel freedom is noteworthy. It was at Caesarea. It is a great pity that people do not make more use of maps in their study of Holy Scripture. Sunday evenings are often a dull time in Christian households, and the bare mechanical reading of Scripture and of good books often only makes them duller. How much more lively, interesting, and instructive they would be were an attempt made to trace the journeys of the Apostles with a map, or to study the scenes where they laboured-Jerusalem, Caesarea, Damascus, Ephesus, Athens, and Rome-with some of the helps which modern scholarship and commercial enterprise now place within easy reach. I can speak thus with the force of personal experience, for my own keen interest in this book which I am expounding dates from the Sunday evenings of boyhood thus spent, though without many of the aids which now lie within the reach of all. This is essentially the modern method of study, especially in matters historical. A modern investigator and explorer of Bible sites and lands has well expressed this truth when he said, "Topography is the foundation of history. If we are ever to understand history, we must understand the places where that history was transacted." The celebrated historians, the late Mr. Freeman and Mr. Green, worked a revolution in

English historical methods by teaching people that an indefatigable use of maps and a careful study of the physical features of any country are absolutely needful for a true conception of its history. In this respect at least secular history and sacred history are alike. Without a careful study of the map we cannot understand God’s dealings with the Church of Christ, as is manifest from the case of Caesarea at which we have arrived. The narratives of the Gospels and of the Acts will be confused, unintelligible, unless we understand that there were two Caesareas in Palestine, one never mentioned in the Gospels, the other never mentioned in the Acts. Caesarea Philippi was a celebrated city of Northeastern Palestine. It was-when our Lord was within its borders that St. Peter made his celebrated confession, "Thou art the Christ, the Son of the living God," told of in Mat_16:13-16. This is the only Caesarea of which we hear in the Gospels. It was an-inland town, built by the Herods in joint honour of themselves and of their patrons the Emperors of Rome, and bore all the traces of its origin.

It was decorated with a splendid pagan temple, was a thoroughly pagan town, and was therefore abhorred by every true Jew. There was another Caesarea, the great Roman port of Palestine and the capital, where the Roman governors resided. It was situated in the borders of Phoenicia, in a northwesterly direction from Jerusalem, with which it was connected by a fine military road. This Caesarea had been originally built by Herod the Great. He spent twelve years at this undertaking, and succeeded in making it a splendid monument of the magnificence of his conceptions. The seaboard of Palestine is totally devoid to this day of safe harbours. Herod constructed a harbour at vase expense. Let us hear the story of its foundation in the very words of the Jewish historian. Josephus tells us that Herod, observing that Joppa and Dora are not fit for havens on account of the impetuous south winds which beat upon them, which, rolling the sands which come from the sea against the shores, do not admit of ships lying in their station; but the merchants are generally there forced to ride at their anchors in the sea itself. So Herod endeavoured to rectify this inconvenience, and laid out such a compass toward the land as might be sufficient for a haven, wherein the great ships might lie in safety; and this he effected by letting down vast stones of above fifty feet in length, not less than eighteen in breadth and nine in depth, "into twenty fathoms deep." The Romans, when they took possession of Palestine, adopted and developed Herod’s plans, and established Caesarea on the coast as the permanent residence of the procurator of Palestine. And it was a wise policy. The Romans, like the English, had a genius for government. They fixed their provincial capitals upon or near the sea-coast that their communications might be ever kept open. Thus in our own case Calcutta, Bombay, Madras, Capetown, Quebec, and Dublin are all seaport towns. And so in ancient times Antioch, Alexandria, Tarsus, Ephesus, Marseilles, Corinth, London, were all seaports and provincial Roman capitals as Caesarea was in Palestine. And it was a very wise policy. The Jews were a fierce, bold, determined people when they revolted. If the seat of Roman rule had been fixed at Jerusalem, a rebellion might completely cut off all effective relief from the besieged garrison, which would never happen at Caesarea so long as the command of the sea was vested in the vast navies which the Roman State possessed. Caesarea was to a large extent a Gentile city, though within some seventy miles of Jerusalem. It had a considerable Jewish population with their attendant synagogues, but the most prominent features were pagan temples, one of them serving for a lighthouse and beacon for the ships which crowded its harbour, together with a theatre and an amphitheatre, where scenes were daily enacted from which every sincere Jew must have shrunk with horror. Such was the place a most fitting place, Gentile, pagan, idolatrous to the very core and centre-where God chose to reveal Himself as Father of the Gentiles as well as of the Jews, and showed Christ’s gospel as a light to lighten the Gentiles as well as the glory

of His people Israel.

III. Then, again, the person chosen as the channel of this revelation is a striking character. He was "Cornelius by name, a centurion of the band called the Italian band." Here, then, we note first of all that Cornelius was a Roman soldier. Let us pause and reflect upon this. In no respect does the New Testament display more clearly its Divine origin than in the manner in which it rises superior to mere provincialism. There are no narrow national prejudices about it like those which nowadays lead Englishmen to despise other nations, or those which in ancient times led a thoroughgoing Jew to look down with sovereign contempt on the Gentile world as mere dogs and outcasts. The New Testament taught that all men were equal and were brothers in blood, and thus laid the foundations of those modern conceptions which have well-nigh swept slavery from the face of civilised Christendom. The New Testament and its teaching is the parent of that modern liberalism which now rules every circle, no matter what its political designation. In no respect does this universal catholic feeling of the New Testament display itself more clearly than in the pictures it presents to us of Roman military men. They are uniformly most favourable. Without one single exception the pictures drawn for us of every centurion and soldier mentioned in the books of the New Testament are bright with some element of good shining out conspicuously by way of favourable contrast, when brought side by side with the Jewish people, upon whom more abundant and more blessed privileges had been in vain lavished. Let us just note a few instances which will illustrate our view. The soldiers sought John’s baptism and humbly received John’s penitential advice and direction when priests and scribes rejected the Lord’s messenger. (Luk_3:14) A soldier and a centurion received Christ’s commendation for the exercise of a faith surpassing in its range and spiritual perception any faith which the Master had found within the bounds and limits of Israel according to the flesh. "Verily I have not found so great faith, no, not in Israel," were Christ’s almost wondering words as He heard the confession of His Godlike nature, His Divine power involved in the centurion’s prayer of humility, "I am not worthy that Thou shouldest come under my roof: but only say the word, and my servant shall be healed." (cf. Mat_8:5-13) So was it again with the centurion to whom the details of our Lord’s execution were committed. He too is painted in a favourable light. He had an open mind, willing to receive evidence. He received that evidence under the most unfavourable conditions. His mind was convinced of our Lord’s mission and character, not by His triumphs, but by His apparent defeat. As the victim of Jewish malice and prejudice yielded up the ghost and committed His pure, unspotted soul to the hands of His Heavenly Father, then it was that, struck by the supernatural spirit of love and gentleness and forgiveness-those great forces of Christianity which never at any other time or in any other age have had their full and fair play-the centurion yielded the assent of his affections and of his intellect to the Divine mission of the suffering Saviour, and cried, "Truly this man was the Son of God." (Mat_27:54) So it was again with Julius the centurion, who courteously entreated St. Paul on his voyage as a prisoner to Rome; (Act_27:3) and so again it was with Cornelius the centurion, of the band called the Italian band.

Now how comes this to pass? What a striking evidence of the workings and presence of the Divine Spirit in the writers of our sacred books we may find in this fact! The Roman soldiers were of course the symbols to a patriotic Jew of a hated foreign sway, of an idolatrous jurisdiction and rule. A Jew uninfluenced by supernatural grace, and unguided by Divine inspiration, would never have drawn such pictures of Roman centurions as the New Testament has handed down to us. The picture, indeed, drawn by the opposition press of any country is not generally a favourable one when dealing with the persons and officials of the dominant party. But the Apostles-Jews though they were

of narrow, provincial, prejudiced Galilee-had drunk deep of the spirit of the new religion. They recognised that Jesus Christ, the King of the kingdom of heaven, cared nothing about what form of government men lived under. They knew that Christ ignored all differences of climate, age, sex, nationality, or employment. They felt that the only distinctions recognised in Christ’s kingdom were spiritual distinctions, and therefore they recognised the soul of goodness wherever found. They welcomed the honest and true heart, no matter beneath what skin it beat, and found therefore in many of these Roman soldiers some of the ablest, the most devoted, and the most effective servants and teachers of the Cross of Jesus Christ. Verily the universal and catholic principles of the new religion which found their first formal proclamation in the age of Cornelius, met with an ample vindication and a full reward in the trophies won and the converts gained from such an unpromising source as the ranks, of the Roman army. This seems to me one reason for the favourable notices of the Roman soldiers in the New Testament. The Divine Spirit wished to impress upon mankind that birth, position, or employment has no influence upon a man’s state in God’s sight, and to prove by a number of typical examples that spiritual conditions and excellence alone avail to find favour with the Almighty.

Another reason, however, may be found for this fact. The Scriptures never make light of discipline or training. "Train up a child in the way he should go," is a Divine precept. St. Paul, in his Pastoral Epistles, lays down one great qualification for a bishop, that he should have this power of exercising discipline and rule at home as well as abroad: "For if he knoweth not how to rule his own house, how shall he take care of the Church of God?" (1Ti_3:5) By discipline, the discipline of Egypt and the wilderness, did God prepare His people for Canaan. By the discipline of captivity and dispersion, by the discipline of Greek philosophy spreading novel intellectual ideas, by the discipline of Roman dominion executing mighty public works, carrying roads and intercommunication to the remotest and most barbarous nations, did God prepare the world for the revelation of His Son. By the discipline of life, by joy and sorrow, by strife and suffering, by parting and by loss, does God still prepare His faithful ones for the beatific vision of eternal beauty, for the rest and joy of everlasting peace. And discipline worked out its usual results on these military men, even though it was only an imperfect and pagan discipline which these Roman soldiers received. Let us note carefully how this was. The world of unregenerate man at the time of our Lord’s appearance had become utterly selfish. Discipline of every kind had been flung off. Self-restraint was practically unknown, and the devil and his works flourished in every circle, bringing forth the fruits of wickedness, uncleanness, and impurity in every direction. The army was the only place or region where in those times any kind of discipline or self-restraint was practised. For no army can permit-even if it be an army of atheists-profligacy and drunkenness to rage, flaunting themselves beneath the very eye of the sun. And as the spiritual result we find that this small measure of pagan discipline acted as a preparation for Christianity, and became, under the Divine guidance, the means of fitting men like Cornelius of Caesarea for the reception of the gospel message of purity and peace.

But we observe that Cornelius the centurion had one special feature which made him peculiarly fitted to be God’s instrument for opening the Christian faith to the Gentile world. The choice of Cornelius is marked by all that skill and prudence, that careful adaptation of means to ends which the Divine workmanship, whether in nature or in grace, ever displays. There were many Roman centurions stationed at Caesarea, yet none was chosen save Cornelius, and that because he was "a devout man who feared God with all his house, praying to God always, and giving much alms to the people." He feared Jehovah, he fasted, prayed, observed Jewish hours of devotion. His habits were much

more those of a devout Jew than of a pagan soldier. He was popular with the Jewish people therefore, like another centurion of whom it was said by the Jewish officials themselves "he loveth our nation and hath built us a synagogue." The selection of Cornelius as the leader and firstfruits of the Gentiles unto God was eminently prudent and wise: God when He is working out His plans chooses His instruments carefully and skilfully. He leaves nothing to chance. He does nothing imperfectly. Work done by God will repay the keenest scrutiny, the closest study, for it is the model of what every man’s work in life ought as far as possible to be-earnest, wise, complete, perfect.

IV. Again, looking at the whole passage, we perceive therein illustrations of two important laws of the Divine life. We recognise in the case of Cornelius the working of that great principle of the kingdom of God often enunciated by the great Master: "To him that hath shall be given, and he shall have more abundantly." "If any man will do His will, he shall know of the doctrine"; or, to put it in other language, that God always bestows more grace upon the man who diligently uses and improves the grace which he already possesses; a principle which indeed we see constantly exemplified in things pertaining to this world as well as in matters belonging to the spiritual life. Thus it was with Cornelius. He was what was called among the Jews a proselyte of the gate. These proselytes were very numerous. They were a kind of fringe hanging upon the outskirts of the Jewish people. They were admirers of Jewish ideas, doctrines, and practices, but they were not incorporated with the Jewish nation nor bound by all their laws and ceremonial restraints. The Levitical Law was not imposed upon them, because they were not circumcised. They were merely bound to worship the true God and observe certain moral precepts said to have been delivered to Noah. Such was Cornelius, whom the providence of God had led from Italy to Caesarea for this very purpose, to fulfil His purposes of mercy towards the Gentile world. His residence there had taught him the truth and beauty of the pure worship of Jehovah rendered by the Jews. He had learned, too, not only that God is, but that He is a rewarder of them that diligently seek Him. Cornelius had set himself, therefore, to the diligent discharge of all the duties of religion so far as he knew them. He was earnest and diligent in prayer, for he recognised himself as dependent upon an invisible God: He was liberal in alms, for he desired to show forth his gratitude for mercies daily received. And acting thus he met with the divinely appointed reward. Cornelius is favoured with a fuller revelation and a clearer guidance by the angel’s mouth, who tells him to send and summon Peter from Joppa for this very purpose. What an eminently practical lesson we may learn from God’s dealings with this earliest Gentile convert! We learn from the Divine dealings with Cornelius that whosoever diligently improves the lower spiritual advantages which he possesses shall soon be admitted to higher and fuller blessings. It may well have been that God led him through successive stages and rewarded him under each. In distant Italy, when residing amid the abounding superstitions of that country, conscience was the only preacher, but there the sermons of that monitor were heard with reverence and obeyed with diligence. Then God ordered the course of his life so that public duty summoned him to a distant land. Cornelius may have at the time counted his lot a hard one when despatched to Palestine as a centurion, for it was a province where, from the nature of the warfare there prevalent, there were abundant opportunities of death by assassination at the hands of the Zealots, and but few opportunities of distinction such as might be gained in border warfare with foreign enemies. But the Lord was shaping his career as He shapes all our careers, with reference to our highest spiritual purposes. He led Cornelius, therefore, to a land and to a town where the pure worship of Jehovah was practised and the elevated morality of Judaism prevailed. Here, then, were new opportunities placed within the centurion’s reach. And again the same spiritual diligence is displayed, and

again the same law of spiritual development and enlarging blessing finds a place. Cornelius is devout and liberal and Godfearing, and therefore a heavenly visitor directs his way to still fuller light and grander revelations, and Cornelius the centurion of the Italian band leads the Gentile hosts into the fulness of blessing, the true land flowing with milk and honey, found only in the dispensation of Jesus Christ and within the borders of the Church of God. This was God’s course of dealing with the Roman centurion, and it is the course which the same loving dealing still pursues with human souls truly desirous of Divine guidance. The Lord imparts one degree of light and knowledge and grace, but withholds higher degrees till full use has been made of the lower. He speaks to us at first in a whisper; but if we reverently hearken, there is a gradual deepening of the voice, till it is as audible in the crowd as it is in the solitude, and we are continually visited with the messages of the Eternal King. Now cannot these ideas be easily applied to our own individual cases? A young man, for instance, may be troubled with doubts and questions concerning certain portions of the Christian faith. Some persons make such doubts an excuse for plunging into scenes of riot and dissipation, quenching the light which God has given them and making certain their own spiritual destruction. The case of Cornelius points out the true course which should in such a case be adopted. Men may be troubled with doubts concerning certain doctrines of revelation. But they have no doubt as to the dictates of conscience and the light which natural religion sheds upon the paths of morals and of life. Let them then use the light they have. Let them diligently practise the will of God as it has been revealed. Let them be earnest in prayer, pure and reverent in life, honest and upright in business, and then in God’s own time the doubts will vanish, the darkness will clear away, and the ancient promises will be fulfilled, "Light is sown for the righteous," "The path of the just shineth more and more unto the perfect day," "In the way of righteousness is life, and in the pathway thereof there is no death."

But the example of Cornelius is of still wider application. The position of Cornelius was not a favourable one for the development of the religious life, and yet he rose superior to all its difficulties, and became thus an eminent example to all believers. Men may complain that they have but few spiritual advantages, and that their station in life is thickly strewn with difficulties, hindering the practices and duties of religion. To such persons we would say, compare yourselves with Cornelius and the difficulties, external and internal, he had to overcome. Servants, for instance, may labour under great apparent disadvantages. Perhaps, if living in an irreligious family, they have few opportunities for prayer, public or private. Men of business are compelled to spend days and nights in the management of their affairs. Persons of commanding intellect or of high station have their own disadvantages, their own peculiar temptations, growing out of their very prosperity. The case of Cornelius shows that each class can rise superior to their peculiar difficulties and grow in, the hidden life of the soul, if they but imitate his example as he grew from grace to grace, improving his scanty store till it grew into a fuller and ampler one, till it expanded into all the glory of Christian privilege, when Cornelius, like Peter, was enabled to rejoice in the knowledge and love of a risen and glorified Redeemer.

BIBLICAL ILLUSTRATOR, "There was a certain man in Caesarea called Cornelius, a centurion.

Peter’s vision

The record of the advance of the young Church gives in quick succession three typical

conversions: first, that of the eunuch, a foreigner, but a proselyte to the Jewish faith; secondly, that of Saul, born and bred a Jew; thirdly, this of Cornelius, a Gentile seeker after God. Within the range of these experiences the whole world was compassed. The highest apostolic sanction for an unfettered gospel was the need of the hour.

I. The vision of the Roman (Act_10:1-8). The home of Cornelius lay thirty miles north of Joppa. Built by Herod the Great in honour of Caesar Augustus, the seat of the Roman rule in the land of the Jews, a city of splendour, with spacious artificial haven, having a temple erected to the emperor that held his statue as Olympian Zeus, and lying, as it did, within the sacred territory, yet a centre of Grecian influence and plagued by the corruptions of a pagan worship, Caesarea afforded every possible phase of contrast to the age-long intolerance of Peter’s countrymen. Rome’s wide empire flashed before the eye of this true-born Italian, nor could he dream that faith in a Nazarene peasant would give the Cornelian name its truest honour. Yet he was one of those rare souls of whom not a few have illuminated the darkness of heathenism, whom heart hunger leads to the truth. He was a “devout” man. He “feared” God. The second word is simply a closer definition of his religious character. His “fear” was not a superstitious dread of the wrath of God, but a brave man’s dread of failing to do the will of God. Furthermore, his piety had power in it, and this, mingled with peace, won over to his faith “all his house.” No man’s religion can, without great hurt, fail to set forth the two sides of the character of his God. In the man who orders his household in the fear of God “mercy and truth are met together, righteousness and peace have kissed each other.” Cornelius, constant in alms-giving and prayer, draws near to the kingdom of God’s Son. The kingdom is about to be entered. The order is, “Now send.” The time had come. The outlying Gentile world had grown sick at heart. The “middle wall of partition” was falling to the ground. Cornelius, for the pagan world, was to learn that the Cross was the centre of the circle, and Peter, for the Jewish world, that the circle was as big as the globe. The Divine direction is very exact. Both of the apostles’ names are given. Whether Cornelius knew it or not, Philip, a resident of Caesarea, might have been called to his side within an hour. But Philip was not the man for the occasion. Of all men Peter was best fitted to preach Jesus to Cornelius, of all men the one most needing the results of his preaching. “He will tell thee what thou oughtest to do.” These words emphasise two important truths:

1. They point to the value of human agency in the salvation of men. The value of human testimony to a historic fact was never lost sight of in the foundation of the Church. The answer to Hume and Strauss may be found in the meeting of these men. A man not a myth has entered our world, and God has committed to men first of all, not to books, nor papers, nor tracts, the publishing of the gospel. The true witness of true men is the surest way of redeeming China to God. A shipload of Bibles sent to Africa will, unaided, amount to little. Ten holy men turned loose will leaven it for the twentieth century, The man and the book together are invincible.

2. They point to Jesus as the consummate revelation of God. When He can be found all else is insufficient. And it was because He could be found that Cornelius was not, could not be, allowed to remain where he was. His devoutness was not enough. No one dare teach that faith in specific doctrines of Christianity is superfluous. The opening words of Peter’s sermon cannot be bent to prove that all religions are of equal value or that faith in the Redeemer is needless.

II. The vision of the Jew (verses9-20). God’s providences make a perfect fit. The messengers reached the tanner’s door not an hour too soon, not a moment behind time. Was the man on the house top ready? A great thing was about to happen. A huge prejudice had come to its death. Let us pause to scan the past life of the fisherman. He

had been in part prepared for the nearing duty. A more scrupulous Jew would not have entered a tanner’s house. Peter lodged there. He had not been without much previous training. He had been taught, tried, had fallen, had been forgiven and restored to honour. Yet he was not ready for a worldwide need. The words of Jesus never took the place of the educating activities of after life. Peter had been called to be a “fisher of men” (Mat_4:19). He had heard the centurion commended (Luk_7:7). He had learned how meats defile, and how they do not (Mar_7:18). Near the tragic close of his Lord’s life he had seen that certain Greeks sought Him (Joh_12:20), and that in them the Gentile world was welcomed. Yet he was not ready. Like his fellows, he saw in the direction of his prejudices. “It required the surgery of events to insert a new truth into their minds.” Yet he was God’s best man for this hour, for, as Bruce has well said, “Everything may be hoped of men who could leave all for Christ’s society.” To learn that spirit is more than form, and that God is not partial, was a great lesson. Through the opening in heaven a “great sheet” was let down, held “by four rope ends” (Alford), or “attached with four ends, namely, to the edges of the opening which had taken place in heaven” (Meyer). In it were all kinds of animals without exception, clean and unclean. From these Peter was told to choose. With old-time bluntness he refuses. He knows not who speaks, but calls him “Lord.” What did it mean? Little wonder that he was “perplexed.” The most outward mark of difference between Jew and Gentile had been set at naught. He knew why these regulations had existed (see Lev_11:1-47 and Deu_16:1-22). The descendants of Abraham were not alone in making distinctions of animals. Yet none others were so thorough as those of the Jews. “The ordinance of Moses was for the whole nation. It was not, like the Egyptian law, intended for priest’s alone; nor like the Hindu law, binding only on the twice-born Brahman; nor like the Parsee law, to be apprehended and obeyed only by those disciplined in spiritual matters. It was a law for the people, for every man, woman, and child of the race chosen to be a ‘kingdom of priests, an holy nation’ (Exo_19:6).” He “thought” on. Was the “hedge” between races to be destroyed? Possibly. Was the vision meant for his own enlargement of privilege? Surely not. The sight, the order, shocked his sanitary creed, his patriotic sentiment, his conscience. It was hard for a Jew to yield even to a command from the skies. His “thought” may have taken in the city spread below. (R. T. Stevenson.)

Peter’s vision

Jesus Christ is the focus of all good tendencies in history. His light, lighting every man that cometh into the world, is their origin; His triumph is the conclusion toward which they move. The story of Cornelius and Peter shows the bringing together in Christ of two great religious elements—that of devout paganism and that of faithful Judaism. Both make sacrifices, for in Judaism as well as in paganism there is somewhat that is to be left behind. Yet in both there was imperfection. Cornelius had yet to put on the gospel life, Peter had yet to renounce the imperfect Jewish life. Both needed advancement more closely toward Christ, where they could meet as one.

I. Cornelius, the Gentile, is one of the noblest figures of pre-Christian life that we have. It has often been pointed out that the Roman centurions are always well spoken of in the New Testament. But Cornelius is more plainly set before us than either of the others.

1. As a man Cornelius is deserving of our admiration. We see in him a high religious longing. He was not a dabbler in speculation, such as he might have been if he had been a Greek, or a Roman of a hundred years later. He was one of the sort of men Archdeacon Farrar has called, “seekers after God”: men like Socrates, Seneca,

Epictetus, and Marcus Aurelius; men to whom the utmost heathenism could offer in the way of religiousness was unsatisfying (as God meant it to be) to the wants of the soul. The quantity of religiousness offered by the Roman religion was not at fault; there was an abundance of theory to appeal to the mind, plenty of supernatural legend about the gods, and a ritual elaborate enough to gratify the most ardent longing for the externals of worship. But there was not that quality in it all which could appease the cravings of the heart. It was not Divine. Cornelius longed for something better. He had been led to Judaism. Here were no idols, here were no debasing legends of deity, here was real spiritual religion. The purity and spirituality of the Hebrew monotheism, and the loftiness of its code of morals, must have come like a revelation to thoughtful hearts. They came so to Cornelius. The God of the Jews was a better God to him than Jupiter. Yet Cornelius made a discriminating use of Judaism. Cornelius penetrated to the eternally true elements of the Hebrew religion, and disregarded those parts of it which were merely typical and temporary and had no power to satisfy the soul. For his characteristics, named at some length, are spiritual and not ritualistic. He was “a devout man, and one that feared God with all his house” (Act_10:2). The word devout, it is true, says Lechler, “may be applied even to a strictly pagan form of devoutness.” It designates a worshipful bent of mind, full of reverence toward Heaven. But in Cornelius’ case this reverence was rightly directed, for it rose toward the true God. It is said also of Cornelius that he “gave much alms to the people (of Israel), and prayed to God always.” His religiousness was shown not only in devoutness, but in the outward life. “Because,” says Calvin, “the Law is contained in two tables, Luke in the first place commends Cornelius’ piety; then he descends to the second part, in the fact that he practised the duties of charity towards men.” That such a man should have no influence was impossible, above all in those days when the possibilities of the pagan religions were exhausted and men were reaching out after something more satisfying, after that, indeed, which Cornelius had found. We are not surprised, therefore, to learn that “all his house” joined him in his fear of the true God (verse 2). A man like Cornelius, reverent and thoughtful, cannot but influence others toward the same traits. And the reason for this was his strength of character. Roman soldiers were not, as a general thing, very reverent. Out of this same strength of character also, doubtless, came his patience. He had prayed earnestly to God, we know not for how long, but no unusual answer had come.

2. Such a man in himself is a delightful study in character; but he is much more valuable in this case because of his spiritual significance in relation to the gospel. He shows us plainly, by his obedience to it, the obligation of the universal law of living up to the light one has. Religious emancipation is by means of the principle of exhaustion. You use an imperfect form of religion faithfully, and you are led out of it into something better. So those who, like Paul, were zealous Jews were offering themselves to God as fit subjects for something higher still. Because all phases of belief have in them the potency of better things, men are rightly to be judged of God by their use of what they have. And no one need fear, whatever his present phase of belief Godward, that his aspirations toward something better are ever overlooked by God. The angel said to Cornelius, “Thy prayers and thine alms are come up for a memorial before God” (verse 4). It is a comforting thought that not a single hope for religious advancement in any human soul is ever overlooked by God. Cornelius was a good man, a religious man. Even these, however, did not merit the gift of the gospel. The best of men can never claim anything at God’s hands, because even the best of men never use all their privileges and perfectly fulfil the will of God. But although

Cornelius had not by his life come to deserve the gift of the gospel (which is impossible), he had by it prepared himself for the gospel, and plainly evinced to God his desire for it, although the knowledge of just what it was that he desired and craved for had not crossed his mind. To those who ask it shall be given, and by his good life Cornelius had shown himself to be one of those who ask. God gives grace in exchange for grace. Using what light we have leads on to the desire for more, until we are led to want Christ, who is the final and best gift of God.

II. Peter, the Jewish-Christian, gives us a study in advancing Christianity. Cornelius shows how Judaism helps to Christ; Peter shows how Judaism must be thrown off in order to reach Christ. The same thing which is set before us as a help in Cornelius is shown a hindrance in Peter. Do you wonder that a man’s early training should stay by him? Was it not intended so to stay? Peter’s prepossession against Gentile ways of living was fortified by the knowledge that Jewish life was founded upon Divine ordinances. The things unclean to Judaistic thought had not been made unclean by the Jews themselves, but by the very declaration of God. And yet it was narrow. It did not rise to the idea that God might be planning to displace even His own work. Peter could not see that a thing might be instituted of God and yet be temporary. He could not advance to the full conception of the possibility of progressiveness in God’s revelation. Not that there was anything defective, improper, or bad in any part of God’s ancient work. Bat He meant it for a certain purpose which was temporary. And it was a wonder so great that it took a miracle to dispel it. So hard is it for us to get away from our own set ideas of how God must work when He works at all. And yet God can do the difficult, even what seems the impossible. He can give a form of religion to men that seems perfect, and then He can displace it by another to which the former is but as night to noonday. Peter was to learn that a Gentile soul as such is as ready for the kingdom as a Jewish soul as such, if it is truly longing for salvation. And as this came to him it brought a lesson in humility, for he learned that the judgment of God was far better than his own. He had his prepossessions, founded in the very Word of God. He was asked to give these up by the same God. Here seemed inconsistency, impossibility. But Peter must yield. The ways of man must submit to the ways of God. Our conceptions of God, religion, piety, must all yield before God’s thoughts. And if He displaces His own revelations by better ones who shall say Him nay?

III. The general lessons of our study are apparent.

1. Cornelius and Peter, Jew and Gentile, both had visions granted by God. God is no respecter of persons. Some very ignorant, uneducated man, despised in our eyes, may find the truth as well as we.

2. Christ takes what is best out of all as the foundation of advance into new truth concerning Himself. God’s Spirit makes a preparatio evangelica everywhere.

3. All men need progress religiously—progress not beyond Christ, but progress deeper into the mysteries of the sublime truth given to us in Him. Let no one ever say he has no more to learn about the Son of God. (D. J. Burrell D. D.)

Dreams

The subject of dreams and dreaming is a fascinating one. There have been many extraordinary dreams; but there is an element of mystery in all dreams. They are witnesses to our spiritual nature. They reveal the spirit that is in man. They give us glimpses of the inner life of the soul. Sometimes they may indicate our moral state. Some

dreams are the children of an idle brain; others are shaped by the master passion of the soul. President Edwards entered all his dreams in his diary, and carefully examined them. He looked upon them as indicating the real bias of his waking thoughts. Good seeds sown in the day meant a good crop of dreams at night. Undoubtedly there is much truth in this view. Dreams are sometimes instruments of Divine teaching. The Holy Spirit speaks to men by dreams and visions. “Many of the inspired parts of Scripture came through that channel. Jacob, at Bethel, saw the ladder of mediation between heaven and earth in a dream. Peter received his commission to preach the gospel to the Gentiles in a dream. The spirit world was unfolded to Paul in visions. He saw heaven, but not with his mortal eyes; and heard the language spoken there, but not with ears of clay. The panorama of the ages passed before John in Patmos while in a state of bodily unconsciousness. The Spirit of God can waken the resources of thought in man, and impress his mind without disturbing a single eyelash, or one beat of the heart.”

“For human weal Heaven husbands all events,

Dull sleep instructs, nor sport man’s dreams in vain.”

(G. H. James.)

Cornelius

1. Caesarea was situated on the Mediterranean, about thirty miles north of Joppa. It was built by Herod the Great, B.C. 22, and named after his imperial patron. It was a civil and military capital, the residence of the Roman procurator. It was garrisoned mostly by native soldiers, bat there was one cohort composed of volunteers from Italy, and over a division of that there was the centurion Cornelius. He belonged to an illustrious clan which had given to the state some of its most distinguished men; but greater than the glory of Sulla and the Scipios, who had made the Cornelian family everywhere renowned, is that which is conferred on this centurion in verse 2.

2. Cornelius was not a proselyte, for had he been Peter would have had no difficulty, and Act_15:14 is decisive against it. He belonged to that large class of thoughtful men who had become weary of the worthlessness of paganism. He had outgrown idolatry, and perhaps made himself familiar with the Septuagint, and certainly was convinced that God was the hearer of prayer. He might have become a proselyte, and possibly was contemplating that step when he heard of Jesus, and being a genuine truth seeker he determined to wait for light. This will enable us to understand the object of his fasting and prayer. There had come to him the inevitable question, “What wilt thou do with Jesus, that is called Christ?” and in his anxiety as to the answer he cried to God for light. And not in vain (Act_15:3-6).

3. In response to the Divine direction he dispatched two of his servants and a soldier to Peter; but God had gone before them, and was even now preparing His servant for their appearance (Act_15:9-16), who received a symbolic revelation of the fact that the restrictions of the Mosaic law were removed, and that the distinction between Jew and Gentile was abolished. It indicated that creation itself had been purified, and rendered clean for our use by the satisfaction of Christ. But Peter did not understand it so, but was helped by the message of the servants of Cornelius, and putting the two together he determined to go to Caesarea. As a precaution he took six brethren with him. Convinced that some important event in the history of the Church was going to happen he desired to have Jewish witnesses: an action which

shows that, in spite of his impulsiveness, he was not destitute of prudence.

4. On arriving Peter found a considerable assembly, and after a preliminary discussion and explanation delivered a sermon as remarkable as any recorded in the history. While he was speaking the Holy Ghost descended, which—

(1) Certified the truth of Peter’s words.

(2) Proved to Peter and his companions the genuineness of the faith of these Gentile converts.

(3) Indicated that those who received Him should be then and there admitted to the Church (Act_11:17).

5. This was the Pentecost of the Gentiles, and so Peter opened the door for their admission as the Lord had promised him. Thus the infant Church took a new departure, and entered on that worldwide mission in which it is still engaged. Learn then—

I. That the way to get light is to act up to what we have and pray for more. Cornelius had not found Christ (Act_11:14), but he had found something, and “whereto he had attained he walked by that rule.” This is a uniform method of God’s procedure (Deu_4:29; Psa_112:4; Mat_25:29; Joh_7:17; Jas_1:5-6). F.W. Robertson stayed himself up with this principle during that dark wrestle with doubt in the Tyrol. Everything else went from him, but he could hold by this: “It is always right to do right”; and in the acting out of that he regained his hold of Christ.

II. That in all spiritual matters we should be prompt.

1. Cornelius lost no time in sending for Peter; nay, after Peter came he took in all he said while he was speaking, and so received the Holy Ghost. Do, therefore, at once what is needed to secure your soul’s welfare. When Pharaoh was asked by Moses when he should entreat the Lord, he said, “Tomorrow!” and you marvel at his folly. You would have said, “The sooner the better”; but beware lest you condemn yourself. “Today, if ye will hear His voice,” etc. You need not send to Joppa, “The word is nigh thee” (Rom_10:8-9).

2. But the promptitude of Peter is quite as noteworthy (Act_15:29), and we who have to deal with men about their souls should take a lesson. I once preached to an enormous audience in a circus. When I had finished I was quite prostrated, and while in that condition a man wished to speak with me about the way of life. I made an appointment for the next morning. But he never came. And I have written down that as one of the lost opportunities of my life, and its memory has been a spur to me ever since. “The King’s business requires haste.” Now—alike for preacher and hearer—is the accepted time.

III. That preachers and hearers are prepared for each other by God. Cornelius is led in a peculiar manner to send, and Peter to go: when they come together the result is blessing. It is the same now. The preacher is led through a special spiritual history; he is guided to the choice of a particular subject, to treat it in a peculiar way, to preach it at some distant place. The hearer is brought through circumstances of trial perhaps; he is led on a certain day to a certain place of worship, how he knows not, but there he hears the message God sends for him. It seems as he listens that the preacher must know his past life, and so speaking to his circumstances he is blessed in his conversion. This is no uncommon history. (W. M. Taylor, D. D.)

The character and conversion of Cornelius

I. The character of Cornelius.

1. He was a devout man, and one who feared God. His morality was not of that mean character, or dwarfish stature, or unhallowed allowance, which satisfied the scanty requirements of paganism and idolatry. He had reverence for the demands, he had zeal for the glory, he had impulse from the love of God.

2. He was a charitable man. To heal the sick, feed the hungry, clothe the naked, visit the fatherless and widows in their affliction, was his delightful employment.

3. He was a man of prayer. Here lay the great excellence of his character; here the grace which sanctified every other, implanted by the Holy Spirit in his heart; and here the secret of that mercy of which he was made a partaker. His supplication was no transient, hasty homage of the lip or knee, but the settled habit of his mind, the unwearied uninterrupted practice of his life.

4. He was a man of family religion.

II. The course of Divine dealing towards Cornelius. Lessons:

1. God is no respecter of persons.

2. What should be the character of ministerial labour and duty.

(1) The more earnestly and faithfully a minister of religion labours, the more certainly will he find cause to know that the way of God is not as his way, nor the thoughts of God as his thoughts.

(2) The more earnestly a minister is engaged in private prayer for himself, and for the success of the great cause of mercy and of man in which he is engaged, the more surely will he learn the mind of God, the more enlarged will be his views, the more certain his success in preaching the gospel. (R. P. Buddicom, M. A.)

Cornelius

We learn from the history—

1. That it is possible to live a life of piety under unfavourable circumstances.

2. That goodness, wherever found, is noticed and remembered by God.

3. That God gives more light to him who is conscious of his need of it and who humbly seeks it.

4. That in order to impart this greater light the human ministry of the Word has been appointed. (James Owens.)

Cornelius

I. He was a devout man. This takes him out of the ranks of those whose religion is not a religion of devotion. The religion of too many is a religion of fashion. They are expected to go to church, to pray and sing and hear while there, but they are glad when it is over,

and that it will not have to be repeated for a week. As a devout man Cornelius was—

1. Thoroughly in earnest. Earnestness alone will never take a man to heaven, but no one ever got there who was not in earnest.

2. Impressed with the majesty of God. He had realised something of the glorious character of Him with whom he had to do. Are you overshadowed by the august presence of the Most High? If not, you are not in the same category as Cornelius.

II. He feared God with all his house. He took an interest in the well-being of his subordinates. He did not regard himself as a mere ruler. Too many officers treat their men as mere automata, made to stand before them in a line and go through their evolutions like machines. Is it a matter of solicitude with us that our servants should feel the power of God’s grace? How many ladies speak to their maids about their souls?

III. He gave much alms to the people. He was a man of large-hearted liberality. How many professing Christians would be startled if they asked the question faithfully, “What proportion of my income do I give to God?” Remember the generosity of the Pharisees, and our Lord’s declaration, “Except your righteousness shall exceed,” etc.

IV. He prayed to God always. How many are content with a few hurried moments of prayer, and think that a trouble.

1. He prayed for greater light. Many are perfectly satisfied with their attainments, or even with their non-attainments, and prefer darkness or twilight to light.

2. He prayed like a man who expected to receive the answer. Would anything surprise some of you more than if God were to answer your prayer?

3. When his prayer was partially answered, he took pains to secure the full blessing.

V. We have said a good deal in Cornelius’ favour: Now what do you think of him? Some may say, That is an excellence I cannot hope to attain. Stop! Cornelius, with all his excellence, was an unsaved man. Let me not be misunderstood. He had been faithful to the light he had, and if he had been called away he would have been judged according to that, and not by a standard that he was unacquainted with. Peter lays down this principle clearly in Act_15:34-35. But Cornelius was so far unsaved that if when the gospel reached him he had rejected it, he could not have escaped condemnation (see Act_11:14). You cannot save a man who is saved already. If so good a man could yet be a lost soul, what must be the case with many here? (W. Hay Aitken, M. A.)

Cornelius of Caesarea

1. In religious biography “army Christians” have a recognised place and honour for simplicity and thoroughness. To the soldier the very conditions of his life render compromise an impossibility. In discipline, in the habit of obedience, in the self-restraint and self-effacement required of the true man in arms, are also to be found true elements in the education of the man of God. In Bible history, many of those whom we most admire were warriors—the simple Joshua, the lordly Gideon, the “Sweet Singer” David, the pious Josiah; and in what book is more praise given to worth than is given to faithful Ittai, grateful Naaman, “My sergeant Cyrus,” the courteous Julius, and the nameless but immortal centurion of Capernaum?

2. When introduced to us, Cornelius is an officer of the Roman garrison stationed at Caesarea, then the civil capital of Judaea. His name at once attracts attention. What

the name of Howard, or Russell, or Talbot is to English, or Douglas, or Gordon, or Stewart to Scottish history, that was the gens Cornelia to the City of the Seven Hills. A cadet of a noble house we may therefore conceive him to have been. The benign influence of noblesse oblige would be upon him and help to preserve a stainless name from stain. The regiment to which he was attached seems to have been one of special honour, and the position of an officer in it would be correspondingly eminent. Later on we encounter an officer of an “Augustan” cohort at Caesarea, Julius, the courteous custodier of St. Paul. It is quite possible that Cornelius and Julius may have been officers of the same regiment, which would readily account for the kindly feeling which the latter manifested towards his prisoner.

3. As regards the piety of Cornelius the narrative speaks enthusiastically (verse 2). This eulogy seems to describe a “proselyte of the gate.” The more exclusive Jews made the “gate” to be as high and forbidding as possible, but the Hellenists gloried in the tribute paid by every inquirer to the spiritual supremacy of the prophets, and encouraged them to study the Scriptures and to attend the synagogues. So it came that there was, more or less loosely, connected with the synagogues in almost every great centre, a floating body of students of all shades of opinion, from those who were merely attracted by the simple and central principle of the unity of the Godhead, on to those who were on the threshold of circumcision. Among these it is strange if we cannot find room for one to whom the terms applied to proselytes are given, “devout,” and “one that feared God”; who gave alms to Jews; observed the Jewish hours of prayer, and was manifestly familiar with the Jewish Scriptures.

4. The narrative at once lets us see that this man is thoroughly in earnest. He is one of those “violent” ones who take the kingdom of heaven “by force.” We find him spending a whole day (verse 30) in fasting and prayer. At the ninth hour (3 p.m.), the hour of evening prayer, the answer comes. He had heard about Jesus (verse 37, “Ye know”); his mind, enlightened by Jewish prophecy, and unobscured by Jewish prejudice, saw neither “stumbling block” nor “foolishness” in a suffering Saviour. The angelic visitor does not constitute himself the expounder of Divine truth; he only tells where such an expounder may be found. The miracle ceases, as it always does, at the earliest possible point.

5. There is a fitness in the Roman from Caesarea seeking the Jew at Joppa. For Caesarea was new-built and heathen; Joppa from time immemorial had been the port of Jerusalem, a town Jewish in all its history and relations, and associated with many of the most stirring events of Jewish history. It is still further fitting that the city of Jehovah should linger on, like the Jewish people, dejected but not destroyed, whilst that of Caesar has ceased to be.

6. But meanwhile a preparatory work had to be accomplished in the mind of the prejudiced fisherman of Galilee. It is impossible for one who has not encountered it to gauge the mastering tyranny of religious caste. Our class distinctions exist in spite of religion, under its mollifying influence, and, when they pass beyond certain bounds, under its ban. But in caste religion adds its sanction to the distinctions, and stereotypes and stamps them as Divinely appointed, permanent and necessary. Caste had crept into the Jewish Church. The Jews, instead of regarding themselves as Heaven’s instruments for the sake of others, had come to plume themselves on being Heaven’s favourites for their own sake. The atmosphere of such a caste pride is like a spiritual sirocco, drying up the moisture of charity, and parching into an unbrotherly Pharisaism. In such an atmosphere St. Peter had been born and bred. Then he and the other disciples are called of Jesus Christ. For three or four years they are within

the sweep of His liberalising love. Then comes Calvary, the Resurrection, and thereafter Pentecost. On that day Peter expounded the prophecy: “I will pour out My Spirit upon all flesh.” Surely the truth has now entered into him, and will never more leave room for caste. But no I It is in him still, living and strong, and He who “knows what is in man” has a feeling for His servant’s infirmity, and provides that special symbolic teaching which he needs before he may dare to enter upon the work whereunto he is now called.

7. Thus prepared the apostle goes with the messengers of the centurion. And now the two are face to face. It is a strange meeting—the servant of Christ and the soldier of Caesar. That Cornelius did not resent or recoil from such a teacher proves at once how truly religion had done its royal work within him. Two men more opposed as to race, birth, breeding, and habits, can scarcely be conceived; and it could not but be that there was much in the peasant calculated to rasp the Patrician, yet the soldier of Caesar deems it no dishonour to bow the knee before the legate of Jehovah.

8. We need not trace the interview through its details. The significant fact—one of overwhelming importance in the development of the idea of the Church—is that Cornelius and his household are received as Christians, not through the preliminary “gate” of circumcision, but directly through that of baptism. What the significance of that fact was it now concerns us to see. The infant Church was surrounded by dangers on all sides and far ahead. It had to face those which arose from the hostility of the world’s governments and from the contact of Oriental theosophies. But its nearest, and deadliest danger arose from the Church from which itself sprung. Springing forth from the bosom of Judaism, the Christians were, at the outset, regarded as a Jewish sect, amenable to Jewish ecclesiastical law and discipline. They worshipped in the synagogues and in the temple. In this aspect the danger was that the hierarchy might crush them. This was a danger that could be measured. But the Church’s friends were more to be feared than her foes. Those without might cruelly seek to destroy, but those within conscientiously sought to corrupt. Every Jew was brought up to believe that the Law was eternal in its minutest details, ceremonial and judicial. Other than Jews might enter the kingdom of God, but only by the entrance of circumcision. The majority of the Jewish Christians carefully dovetailed their conceptions of the Messiah into conformity with this fundamental requirement. The popular thought placed the law first; and the Messiah was to be gloried in as the magnifier of its scope and the extender of its authority. If we rightly understand this prejudice, so deeply bedded in the Jewish mind as to be with difficulty dragged out of the hearts of even apostles, we shall be in a position to understand the danger to the Church from the influx of Jewish converts. They came into the Church devoutly believing Jesus to be the Messiah; but they continued to believe that, first of all, He was a Jewish Messiah, and all the citizens of His kingdom must first become Jews. This was the position assumed by an active and aggressive party “they of the circumcision,” i.e., “Judaizing Christians.” The position taken up by the Church and by all the apostles, but most strongly by St. Paul, was antagonistic to this. The law was but a pedagogue to lead up to Christ; in all its ceremonial it was local and temporary, designed for a special purpose of preparation, which purpose was accomplished when the Saviour came; it was therefore no longer required. Here was the momentous issue, whether Christianity will shrink into a mere Jewish sect, or swell into the Catholic Church. When we consider the character of the danger, we cease to be surprised that Paul became a “chosen vessel” to bear the gospel to the Gentiles, free from all the demands of a ceremonial Judaism. Neither the training nor the temperament of St. Peter fitted him for the task; the cause was therefore

taken out of his hands. In those of St. Paul it was safe. But let us not forget that the older and less qualified man was the instrument selected of God for the introduction of the first heathen into the Church. As was to be expected from the presence of such a party as I have described, his action was promptly challenged at Jerusalem. The defence was a simple narrative of facts. “What was I that I should withstand God?” The reply was satisfactory to the Church, and ought to have been final to all. But caste dies hard.

9. And so we have the noble Roman recognised as a member of the Visible Church. The baptism did not make him a Christian; it proclaimed a fact that already existed. God owned him first; man afterwards. (G. M. Grant, B. D.)

Cornelius; or, new departures in religion

Cornelius marks the beginning of a new epoch. Like the first flower of spring he is the sign and herald of the new forces at work changing the face of the whole earth. His history carries us to the final fighting ground of the “decisive battle” between the narrow and fettering forces of Judaism and the catholic energies of Christianity. He stands at the head of Gentile Christianity, and is to Saul of Tarsus what John the Baptist was to Jesus Christ. Coming up out of the darkness of heathenism, he bursts upon the vision of the Church like a flash of unexpected light. No prophet announces his advent; no visible teacher prepares him for his work. He is outside the “churches,” but in the kingdom. The building of the City of God offers room for the lowliest worker as well as demands the man of transcendent gifts. It welcomes the inconspicuous Ananias of Damascus not less than the famous pupil of Gamaliel, and advances to its perfection by the experience and toil of Cornelius, the Roman soldier, as well as by the practical wisdom of James, the chief pastor of the Christian flock in the holy city. Let each man, therefore, heed the light he now sees, do the duty that is next him, fill with unfaltering faithfulness his own sphere in the Divine will, and it is enough. God orders our way. If we know and do our own work all is well—its value, its near or far off results, we cannot estimate. In some callings men easily assess their gains, and take their true place in a graded scale of workers. We cannot. They know what they earn. We never do. Gold is easily counted; but where is the ledger account of new ideas disseminated, of spiritual renewals accomplished, of human justice and right established, of souls made true, and peaceful, and strong? Saul, unlikeliest of all the Jews to human seeming, will take up and advance the labours of the martyred Stephen; and Cornelius, unlikelier still, for he is not a Jew, will make the crooked straight and the rough places plain for the advent and ministry of the Apostle of the Gentiles.

I. Approaching in this spirit of trust and hope and ardour, the study of Cornelius, as he appears in Luke’s history, revealing the methods and movements of God in securing new departures in religion, we note first that Cornelius gathers into himself in cooperating fulness the chief providential forces of the age, and so becomes the fitting instrument for incarnating and manifesting the remedial energy and wide range of the religion of the Saviour. The historian compels us to see that Cornelius is a Roman. The whole atmosphere is Roman! How, then, could he whose chief business it was to trace in his two Gospels the gradual growth of Christian work from Nazareth to Rome, pass by this first Christian Roman of them all, as he is led into the clear radiance of “the light of the world.” Cornelius was not a proselyte. He is still within the circle of alienated heathendom, and yet by one step he passes into the school of Christ, and enters into living relations with Him, without being detained for a moment or a lesson in the

training school of Moses. It is this which marks the crisis. Herein is the revolution. The germ of the Christian religion is planted in this uncircumcised, uninitiated Gentile, finds in his devout yearnings for God, loyalty to Christ, generous love of the needy, and beautiful largeness of soul, the appropriate conditions for rapid and sure development, and forthwith gives incontrovertible signs that though the planting may be Peter’s, yet the increase belongs first to the germ itself, and has been secured, in the Divinely-prepared soil, by the operation of the Spirit of God. Religious particularism is in Him exposed, condemned, and cast out for evermore. God’s great “universalities of love, provision, and ministry to souls” are manifest; Christianity has a new starting point, and henceforth pursues a new line of progress. As a river it had entered into human history in Nazareth and Jerusalem, and had made its channels deep and wide; here in Caesarea, at the borders of the non-elect world, it starts along a new course, cuts for itself wider and deeper channels, and makes everything to live whithersoever it comes. So the Judaism in which Christianity was born is left behind, and that transference of the religion of Jesus to the Latin world, by which it was to work as a regenerating leaven in the European races, is commenced. In Cornelius the centurion, the glorious gospel of the blessed God makes its auspicious start for the Great West. Now this, it must be remembered, is the first proof of the realisation of the world purpose of God in the gift of revelation. “The universe,” as Renan has said, “is incessantly in the pain of transformation,” and goes towards its end with what he calls “a sure instinct,” but with what we believe to be a Divinely-redeeming impulse; that end being the salvation of all men through a universal religion. The first fathers of the Hebrew faith caught a glimpse of that world-embracing aim, and the exile of Israel in Babylon lifted it on high, brought it into the life of the people, so cleansing their conceptions of God and man, and preparing them for their worldwide mission. Then the victories of Alexander the Great brought in their train the diffusion of the Greek language, Greek thought, and Greek culture, throughout the world. To these beneficent ministries were added the discovery of new routes to the East, the development of traffic, and the commingling of the different races of men; all to be perfected and crowned by the ascent to the summit of power of Roman Imperialism, and the shaping of the nations into that one political federation which became the basis for that universal civilisation which was the material condition for the reception and dissemination of a really universal religion. But for us, living in the midst of dreaded religious changes, the biography of Cornelius is not only an argument, but also a message of peace and hope. It bids us trust in the living God—the God who is a consuming fire, but whose fires only burn up the waste materials of old religions to make room for the building of the new and better edifice. The kingdom of truth and of redemption is His. He rules it, and all new departures in religion are under His sway. He prepares for its advances by processes out of sight, continues the succession of heroic souls, who free us from the tyranny of dead dogmas; who gather up the results of His manifold working in all the departments of life, scientific and social, political and religious, and who then, vitalising and unifying them all by the Spirit of Christ Jesus, lead the life of the world to higher and heavenlier places. Lessing says: “The palace of Theology may seem to be in danger through the fire in its windows, but when we arrive and study the phenomenon we find it is but the afterglow from the west which is shining on the panes, really endangering nothing, but yet for a moment or two attracting all.” Let us not fear. The God of Cornelius is the Father of Jesus Christ, and the Saviour of all men.

II. Advancing to a further point in the record, it appears that God perfects the spiritual education of Peter by Cornelius; ill short, He finishes the work that was commenced on and in the chief apostle by John the Baptist and Jesus Christ, by the agency of a saint of

paganism. Peter was a dull scholar, and required to be converted a good many times. It was a hard task to surrender his Jewish exclusiveness. All his traditions and preferences were against the sacrifice. He could not see the bearing, and did not admit the far-reaching applications of the truths he proclaimed. Thus the soldier comes to the aid of the seer. So the saint of heathendom goads into bold and aggressive action the disciple of Jesus Christ. Christianity advances through vision and service; through prophets on the heights of meditation and warriors confronted with crowds of foes in the valleys of evil. Some men require arousal. They see, but they stand still; they know, but they will not do. They linger shivering on the brink, waiting for the leadership of a more venturesome spirit. We need one another. The men of intelligence require the men of action; the press cannot dispense with the pulpit, nor the pulpit with the press: even apostles may learn from the humblest inquirers. The Reformation, prepared by Erasmus and the Humanists, waits for the moral fervour and splendid courage of Martin Luther. Peter, leader and apostle though he was, owes an unspeakable debt to the God-trained soldier of Caesarea.

III. Truth, like a torch, the more it is shook it shines. The new light in the house of Cornelius sends out its radiance to Jerusalem, arresting the attention and arousing the opposition of the fathers and brethren of the new Christian society. Peter appeared before the Church and told his simple tale. The appeal was victorious. God was understood and glorified, and the verdict was given by the Church with heartiness and praise, saying, “Then to the Gentiles also hath God granted repentance unto life.” Is not that the way God is working amongst us today? Is He not preparing a glorious future for the Churches by the work and experience of individuals here and there, in and out, of the Churches? Cornelius is a religious reformer. God puts into his experience the truths of His Gospels in their widest range, and thereby they are built into, and operate as part of, the working energies of the Christian system. The centurion himself, in the fulness of his spiritual gifts and achievements, demonstrates that God is not a respecter of persons and races, but of aims and faiths, of yearnings and character. The unit of the Christian theology is a Christian man; a man who has come to Jesus Christ as he was, with all God has done in him and for him, with all he has acquired, in intellect and character, at home and in contact with men; and has come through Jesus Christ to the possession of the ideas, motives, and powers of the Holy Spirit; and is by that Spirit made a new man. I adopt the language of Milton: “Now once again by all concurrence of signs, and by the general instinct of holy and devout men, God is decreeing some new and great period in this Church, even to the reforming of the Reformation itself.” Let us be hopeful and patient. No knowledge can be a menace to the truth of Christ Jesus. It must glorify Him. The wise men will bring their gifts and lay them at the feet of Christ. A new Cornelius—now outside the Churches not unlikely—will God give to His children who, himself freighted with the rich results of the intellectual, social, and spiritual activity of the century, will force us into the presence of God, to hear what He Himself has commanded His Peters to say to us; and He will fellow the preaching with such signs of salvation and power, that the Churches will gratefully say: “Then hath God granted unto the learned and scientific, and to the social outcast also repentance unto life.”

IV. Finally, the portrait of Cornelius, together with the glimpses we obtain of Peter, reveals the men in whom God preferably works for the truest spiritual progress of men.

1. Cornelius is a “devout man.” He cultivates communion with God. Strong impulses urge him towards the higher significance of life, prepare his spirit for visions of the unseen world, and open his soul for the larger faith he avers, and the sublime inspirations he receives.

2. With this intense spiritual yearning he blends a wise management of his house, as if himself consciously under God’s authority, and responsible for the well-being of those under him, so theft some of his soldiers catch the infection of his devoutness, and his domestics share his solitude to hear God’s messenger.

3. In him also is seen the Roman love of rectitude and fair dealing. He is a “just man.”

4. He has not taken advantage of his place to plunder, as too many others did. But he gave much alms to the people. His social sympathies were as strong as his religious. You cannot hope to take any helpful part in hastening the arrival of an era of purified and enlarged thought of God, of intenser love of God and men, of spiritual quickening and social regeneration, unless, conscious of your weakness and sin, you make it your business, whilst believing in Him “who is the propitiation for our sins,” to walk in the light as He is in the light, and so to have fellowship with men and experience that continuous “cleansing from all sin” which is the pledge and guarantee of Divine adequacy for faithful and fruitful work. (J. Clifford, D. D.)

Cornelius, an example of piety

Here is one man who is a truth seeker, and there is another who is a truth teacher. One has what the other needs; but they are unknown to each other, and separated by a great chasm. How can they be brought together? God commissions an angel to appear to Cornelius, and to tell him to send Peter. God appears to Peter, and shows him that “nothing that He has made is common or unclean.” The scholar and the teacher are soon face to face; and then, “while Peter spake, the Holy Ghost fell on those who heard the word.” This incident shows that every step in the work of conversion is known and arranged by God. The text affords a beautiful illustration of—

I. Personal piety. “Cornelius was a devout man, and one that feared God.” A devout man now is one that is devoted to the service and worship of God. This word seems originally, however, to have had the meaning of thoughtful, serious, and reverently inclined. Cornelius had not found “the pearl of great price,” the “one thing needful,” but he was an earnest seeker, prayerful, and, according to his light, sincerely pious. The Word of God—

1. Points out the necessity of personal piety. It affirms first that “we have all sinned, and come short of the glory of God”; and then, “that without holiness, no man can see the Lord.” Jesus said, “Except ye be converted,” etc.

2. Explains the nature of personal piety—a change of heart that leads to a change of life. Godliness is Godlikeness—in thought, and spirit, and life: “If any man be in Christ he is a new creature,” etc. It is possible to observe the outward forms of religion without experiencing its saving power, and to have a name to live, but to be dead. Knowledge, liberality, morality, prayer, cannot save us. “Except a man be born again, he cannot see the kingdom of God.”

II. Domestic piety. “With all his house.” We are not told how many members it contained, nor whether they were old or young; but we are told that they feared God. Cornelius not only renounced idolatry himself, but he taught his children to renounce it. If we want our children to give themselves to Christ, we must lead the way. Example is better than precept. Domestic piety adds very much—

1. To the general comfort of the family circle. In the most orderly households there may be much to disturb the peace and try the temper, but where the home

atmosphere is pervaded by a devout spirit, there will be a kindliness of speech and a tenderness of spirit that will lighten the burdens of life.

2. To the spiritual welfare of the family circle. The “curse of the Lord is in the house of the wicked”; but “the Lord blesseth the habitation of the just.” The poor man may not enjoy the dainties that are found on the rich man’s table, or the pictures that adorn his walls; but “the blessing of the Lord it maketh rich, and addeth no sorrow thereto.” Are we not more anxious about the mental culture and the social status of our children than about their spiritual growth? Do not our prayers pull one way and our lives another?

III. Practical piety. “Who gave much alms to the people, and prayed to God alway.” It is not every servant that has a good word for his master. If there be any defect in a man’s character, no one can detect it sooner than his servant. But Cornelius’s servant says, “His master is a just man, and one that feareth God, and of good report among all the nations of the Jews.”

1. True piety manifests itself—

(1) In generous deeds. This was not a speaking, but a shining religion. He sounded no trumpet, but his light streamed forth, like the light from a lighthouse, far over the troubled sea of life. True piety must report itself. Benevolence is one of the natural fruits of piety. “Pure religion and undefiled before God,” etc.

(2) In a prayerful spirit. This combination is very beautiful. Work and worship; profession and practice; grace and generosity. (J. T. Woodhouse.)

The character of Cornelius, the first Gentile convert to the faith of Christ

Although it seemed good to Almighty God, under the old dispensation, to separate for Himself a peculiar people, and to make Himself known to them in a wonderful manner, He gave frequent intimations that this knowledge should, in the fulness of time, be extended to the Gentiles also. In this incident, in the conversion of Cornelius, we behold the rise of that mighty stream which has poured its healing waters over so large a portion of the civilised world, fulfilling in its course the prediction of the evangelical prophet: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isa_9:2).

I. The character of Cornelius. He is introduced in the text as a Roman soldier, a centurion, an officer of considerable rank and distinction, in the cohort or regiment called the Italian band, quartered at Caesarea. He had been a heathen, but by the grace of God had been delivered from the vain and idolatrous worship of the gods of his own country to serve the true and living God. How, or in what way, this change had been effected, we know not with any certainty. It is not improbable that, in consequence of his residence in Judaea, the scriptures of the Old Testament had fallen in his way, and he had been led to study them in an unprejudiced and teachable spirit, and had become convinced that the gods of the heathen were no gods, and that the God of Israel He was the true and only God. He is introduced to us as “one that feared God with all his house.” And such must ever be the result of an honest fear or reverence of God, drawn from the Word of God, and wrought by the Spirit of God. It is the “beginning of wisdom”: it works in the mind of the individual to produce conviction. But conviction once produced, it stops not with the individual; it moves him to exert his influence for the benefit of

others, and especially of those of his own household; and, if we are right in our conjecture that it was from the Holy Scriptures that the centurion had become acquainted with Israel’s God, there can be little doubt that these same Scriptures would be employed by him as the means of instructing those about him. If you, like Cornelius, fear God, are you not afraid to neglect His Word? Let me urge it upon you to assemble your children and the members of your house once at least on every day, and read aloud some portion of that blessed Book, and then conclude with a few words of supplication. But it is stated of Cornelius, whose conduct suggests to us these remarks, that he “prayed to God alway.” It may be, that whilst I have been urging on you once at least each day to gather your families together for a few minutes to read the Word of Life, you have been finding out excuses in your manifold engagements, and saying within yourselves, “It is impossible, it is utterly impossible: at such an hour I have to be at such a place, and at such and such a time to do such and such things: it is quite impossible.” Listen to me, if it be really and truly impossible, God may possibly accept the excuses you have been framing. But here the question naturally arises, Had Cornelius, concerning whom it is recorded that “he prayed to God alway,” no engagements? Had he, a Roman soldier, appointed to command at least a hundred men, and to communicate continually with the authorities at Rome concerning the conduct of the refractory Jews, at this time subjects to the emperor his master, had he nothing to do? Might he not easily have found excuses? But how, it may be inquired, could he, if thus fully occupied, how could he possibly pray to God alway? Listen to me whilst I endeavour to supply the answer. He feared God, felt reverently and gratefully His mercy in making Himself known to him; and he was afraid lest, if left an instant to himself, he might, at some time or other, relapse into his former state of idolatry and heathenism; and it was his aim, therefore, to live in a constant spirit of prayer, so that the fire might ever be burning on the altar of his heart: his very duties were so performed, and his mind so carefully regulated by continual meditation upon and intercourse with his heavenly Friend, that it was no exaggeration to say of him, “He prayed to God always.” Cornelius was a soldier—a profession, generally but too hastily, supposed unfavourable to the growth of grace in the heart. Undoubtedly some callings seem, from their very nature, to afford larger opportunities of the means of grace and association with God’s dear children than do others: but I should say, in general, that the state of all others the most unfavourable to vital godliness is a state of idleness and inactivity. God appoints us duties; and it is, I am thankful to be enabled to state from extensive personal experience and observation, quite possible diligently to attend to them, and yet sedulously to cultivate the paramount interests of the immortal soul; nay, more, so to perform things temporal that they may minister to the attainment of things eternal. In this view of the subject, let us stay a moment to see what the profession of Cornelius would teach him. First, then, his profession would teach one who prayed to God alway, faithfulness to his earthly sovereign, who had committed to him the overseership of that portion of the Roman empire; and thus such a one would be reminded of the fidelity and integrity which he owed to his heavenly Master, to his own soul, and to the interests of those who formed his household. Next, his profession, the very life of which is vigilance, would suggest the need there is of continual watchfulness, lest “the adversary, who goeth about seeking whom he may devour,” “should obtain an advantage over him.” I will mention only one other lesson which he would learn, referred to in pointed terms by the apostle in 2Ti_2:4: “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath called him to be a soldier.” To sit loosely by all earthly matters. I might pursue the thought: and if you were each to tell me what are the occupations to which God has called you—whether you be one to whom God has committed the responsibility of wealth and influence; whether you be lawyer, physician, student, man

of business, mechanic, handmaid, or domestic servant—it would not be difficult to make out before you how each particular department of your earthly calling might be made subservient to the growth of some spiritual grace, and to suggest the exercise of that blessed state of mind which possessed Cornelius, who “prayed to God alway.” But the Roman soldier did not restrict himself to his privilege of prayer; neither was he watchful only, as became him. We are therefore in no respect surprised to find it written of him that he “gave much alms.” He discovered a liberal disposition in relieving the distresses of the poor, as well as a peculiar fervour of mind towards God by the constancy and devoutness of his prayers. His benevolence and his piety were intimately connected, and they reflected a lustre upon each other. They who are always asking, and as constantly receiving, will not fail to be continually communicating. Other particulars are recorded of this most exemplary soldier which I can only cursorily glance at. In the thirtieth verse we read that it was “while fasting” that the “man in bright clothing stood before him”; in the twenty-second verse that he was a just man, and “of good report among all the nation of the Jews”; and this notwithstanding the hatred which they entertained towards the Romans, whose servant Cornelius was; so justly had he conducted himself, so “unspotted had he kept himself from the world,” that God had given him favour in their sight, and he was well reported of “amongst all the nation of the Jews.” How lovely and consistent is his character in the view of man! There is not a shade upon it to dim its lustre.

II. The reasons wherefore he was selected from the heathen world as the first convert to the faith of a crucified Redeemer. Some have thought it “vain for us to seek the reason wherefore he obtained this honourable preference,” and have contented themselves with the reflection that “God distributes His favours as He pleases.” This is indeed true: “He giveth not account of any of His matters” (Job_33:13); but I think a reason may be gathered from the history itself, viz., that “such was his amiable character before his extraordinary call, that he seemed less likely than many others to offend the prejudices, of the Jews.” I do not think this enough. I think the facts of the case supply a more probable and instructive reason. Something more was needed in the counsels of Jehovah than this bright and lengthened catalogue of gifts and graces. What I shall the man who is exemplifying in his daily walk and conversation an amount of excellence so near perfection that there is, perhaps, no merely human character in the New Testament which surpasses it—does he need to be “told words whereby he and all his house may be saved”? and shall there be no salvation for them without? It is even so. The Word which states the need informs us what it was which Cornelius needed, and which all have need to know as well as he. You will find it in the discourse addressed by Peter to Cornelius, and “his near kinsmen and near friends,” whom his piety had called together upon the occasion. Speaking to them of “Jesus of Nazareth”—of Him “whom God anointed with the Holy Ghost and with power”—the apostle says, at the forty-third verse of the chapter whence our text is taken, “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins.” These were the words whereby he and all his house were to be saved: these were the “things” which “God” had “commanded” to be “heard.” These were the fundamentals of the Christian dispensation.

III. We must at this point seek to gather up from the entire subject some practical instruction, which may, by the gracious influence of the Holy Ghost that fell on all who heard the apostle’s word, be blessed to us. And first, let those who, like Cornelius, are just, devout, prayerful, liberal, self-denying, and of good report among the people, let them know assuredly that they are sinners as Cornelius was, and have need to learn, if they have not yet learned, “words whereby they must be saved.” All their virtues are inadequate to the blotting out one single sin. It must be confessed that the case of the

Roman soldier, whose character we have been considering, is a very strong one; but if the view which I have taken of it be correct, it would seem to have been selected in order to lay the axe to the root of all self-righteousness, of all regard to and dependence upon works as the ground of men’s acceptance before God. But are there none, on the other hand, who profess to have laid hold upon Christ, to believe on Him, to depend on Him alone, who reject the merit of good works; are there none of these who are yet negligent to “adorn the doctrine of God their Saviour in all things,” in their tempers, in their moderation, in their freedom from selfishness? who possess but little of the energy and benevolence, the charitable, prayerful, estimable spirit of Cornelius? If such there are among ourselves, let them, let all of us, be stirred up by the example of the Roman convert to greater faithfulness and watchfulness and diligence and love. (G. Spence, D. C. L.)

Cornelius, a monument of the omnipotence of grace

A Gentile, a Roman, a soldier, a centurion: all barriers, one would think, to Divine grace; but it goes through them all. (K. Gerok.)

Cornelius the truth seeker

I. The scriptural portraiture of his character.

1. He was devout; he reverenced the Supreme Being. This he might do as a sincere pagan; and in this the pious heathen of all lands may put to the blush the irreligious man in Christian lands.

2. He was God-fearing. His character was not built upon any mere materialistic philosophy that makes all virtue spring from self-interest.

3. His influence was felt throughout his household. A man’s religion that does not affect his family is a very weak, sentimental thing, not worth the having. The religion of Cornelius made his very soldiers devout.

4. In him there was a happy blending of subjective piety and of objective goodness.

(1) He “prayed”—not merely the instinctive prayer of nature, nor the sentimental prayer of the naturalist. His was the intelligent cry of a personal soul to a personal God. And that not in some moment of distress, as does the terrified atheist whose fear overmasters his creed; but “always”—habitually. Herein does Cornelius rebuke the prayerless man.

(2) He “gave much alms”—not to his own kindred and friends alone, the limit of many a man’s benevolence, but to the despised Jews. There are many whose religion is all breath and no bread. The prayer of faith and the gift of love, like the two wings of a bird, bear the heart’s burden up to the bosom of the Infinite, and come back again like a white dove of peace, with a new blessing and a Divine strength. The alms of Cornelius had no merit in themselves; but, as an index of the heart’s longing and aim, they were acceptable to God.

5. He was sincere—a word signifying without wax and originally applied to pure honey. Applied to man it indicates the pure honey of honest desire and purpose without the wax of self-deception, prejudice, or pride. God loves a true, sincere man,

though his head be enveloped in clouds of error and of doubt.

6. He was an honest seeker after truth. Paganism had not satisfied him; he wandered through the halls of philosophers, but the vision of truth came not to his weary eyes. With yearning of heart he had fled to Judaism, and in its clearer vision of God he had rejoiced; but even there he had not rested, for he felt that the revelation was not full. So he waited and longed for the completed vision as travellers on the mountains watch and wait for the rising of the sun.

7. He was susceptible and receptive. There is many a man, dissatisfied with old formulas and dogmas, calling himself truth seeker and progressionist, who yet has in his heart no open door for truth. There are many, like Pilate, whose intellects cry, “What is truth?” but whose souls have no eye to perceive it, and no welcome for it. Cornelius cried for it, hailed it, and was therefore led on by the angel into the fair kingdom of truth, down to its deepest mysteries, up to its gleaming heights.

II. God’s dealings with him.

1. Cornelius was praying when he saw an angel, who said, “Cornelius, thy prayers and thine alms,” etc. This was God’s response to the prayer of that devout, sincere thinker, and everywhere God seeks the soul that seeks Him.

2. But the angel does not preach the gospel to Cornelius. No angel ever preached Christ since that first announcement of His advent. Man preaches to his brother man—the sinner saved, to the sinner lost. To Peter shall be given the distinguished honour of gathering in this first Gentile fruit to the Christian Church. But even he is not prepared for so great a mission, and it required a miracle to induce him to open the door for Gentiles to come in. Prejudice is an evil spirit not easily cast out of the human mind. Hardly yet is the entire Church free from its pernicious influence. Are there not high walls surrounding sections of the Church today, outside of which there is believed to be no salvation? Each in his own way the radical, the sceptic, the free-religionist, and the agnostic is alike the bigoted slave of prejudice. Let us heed this Divine rebuke of all unscriptural distinctions in Christ’s kingdom. What is their basis? Wealth, social position, colour, and nameless other foolish dividing lines.

3. While Peter hesitated, the messengers from Cornelius arrived, and Peter returned with them, yielded to the heavenly teaching, declaring, “Of a truth,” etc. And preached Jesus; the Holy Ghost fell on all them that heard, who were immediately received into the Church.

III. The great lesson concerning the sufficiency of moral excellence for the individual character, or of natural religion for the race. Let us be candid.

1. God does set a value upon moral excellence. Good works springing from right motives are good in His sight, and nothing is gained, but much is lost, when Christian teachers speak too disparagingly of moral virtues. Whether there be or be not a hereafter, it is far better to be moral than immoral.

2. True moral excellence is an important and hopeful foundation upon which to build. It is not a matter of surprise that men are alienated if they find themselves classed with criminals without a word of qualification. Let us, then, put a right estimate on moral character and good works. The misguided religionist says, “Good for nothing”; the moralist says, “Good for everything”; God says, “Good according to the spirit that prompts them.”

3. It is important that this whole matter should be better understood. The

imputation of teaching a religion that does not fully recognise the value of morality is a libel upon Christianity. The Christian religion alone contains an absolutely perfect system of morals, inseparably connected with its facts and doctrines. And wherever Christianity has been faithfully presented the highest type of character has been its unfailing fruit. And yet it is quite possible that the moral element is sometimes less emphasised than the spiritual. But the religion of Christ is not chargeable with such confusion of ideas, or failure in application of Christian ethics. It is not only a gospel of grace, but a gospel of character. It does recognise all that is good in man; but in seeking his highest development it bids him beware of trusting his own deceitful heart, and of seeking to build his character on the sandy foundation of self-righteousness.

4. But there is nothing in this narrative to prove that simple morality is all that a man needs to fit him for heaven, and that the religion of nature is all-sufficient.

(1) Cornelius was no mere moralist; he placed no dependence on good works. He received the gospel under the influence of the first gospel sermon that he ever heard.

(2) The history teaches us that even this man’s character was not in its natural state sufficient, and could only find completeness in Christ. Were his condition and character all that could be desired, why did not God leave him as he was? This, then, is the prime thought that underlies this entire subject. There is no completeness of character, of happiness, or of life, apart from Christ. Grant that you are thoroughly moral, is it not better to be Christly too? What if in winter you say, “The air is crisp and bracing, the hearth fire is cheerful; I want no better climate than this”? Will you shut yourself in when spring comes? (C. H. Payne, D. D.)

Family devotion

Sir Thomas Abney had been accustomed to have family prayer at a certain time. Be was made Lord Mayor of London. His hour of family prayer being some time about the time of the banquet, he begged to be excused for a little, for he had an urgent engagement with a special friend. He then went and called his family together to meet with God in prayer. Do the same; if even a banquet should come down upon you, quit the table for the altar, and your guests for your God. (C. H. Spurgeon.)

Cornelius, the truth seeker

I. His character. He was no mere moralist.

1. He acted up to the light he had, which the moralist does not.

2. His morality was only the outward proof of his devoutness.

3. He did not depend upon his good works, but sought something better.

4. He embraced Christ when revealed to him.

5. He impressed others with his devoutness.

II. The heavenly interest in him. This shown by angels, who take active part in the work

of human recovery. This interest is seen—

1. In their minute acquaintance with our circumstances. Cornelius mentioned by name, and Peter, and the town, house, situation, host all indicated.

2. In their joy over repenting sinners.

3. In their ministry during the whole career of the heirs of salvation. Thus angels are our examples.

III. His human guide. Peter rather than the angel.

1. This is God’s plan. Man and man only employed to prophesy, give Divine news, to be a vehicle of Christ’s manifestation.

2. Salvation is a practical work. We need the living illustration of a human life. We need not only a teacher but a witness; one who can verify from experience.

3. It redounds more to the glory of God and Christianity. The greatness of the result is heightened by the feebleness of the instrument.

4. It confers honour upon and promotes unity among men. The most important work reserved for men.

IV. The obstacles removed out of his way. There were great barriers of race, rank, culture etc., but all were broken down (J. G. Hughes.)

Cornelius, or grace operating beyond the pale of the visible Church

I. The workings of redemptive providence are manifold and complex. Paul is converted, and is being trained for his future work. Peter receives a vision intended to break down exclusiveness. Cornelius receives Divine instructions to send for the apostle. Each is done separately and miles apart. Yet Divine power and wisdom unite them, and bring out of them the subjection of the Roman empire to Christ and the creation of modern Europe. How much depended on these three men, strangers to each other!

II. Divine grace operates beyond the pale of the visible Church. Cornelius a good man according to his light. Reverent and charitable, two indubitable marks of religion. Not a proselyte, but not counted common or unclean. Entered the kingdom of Christ without passing through the Jewish gate. Many like Cornelius at Rome and in Greece, and now in India, China, etc.

III. The limits and insufficiency of natural religion. The prayer and alms of Cornelius went up as a memorial to God; but these were not enough, or he would not have been bidden to send for Peter. But faithfulness to the light of nature led up to the Christian revelation.

1. A caution against latitudinarian indifference. There is no foundation for a belief in the sufficiency of natural light.

2. The breaking down of natural impediments to the progress of the gospel. “In every nation.”

3. Here is the ground of hope for humanity.

4. Here is the essential character of the provisions of the gospel. “There is none other name,” etc. (Preacher’s Monthly.)

Cornelius: a model for volunteers

1. How often Roman officers are honourably mentioned in Scripture. “I am not worthy that Thou shouldest come under my roof,” etc., was the humble language of one of them. “Truly this man was the Son of God!” cried another, as he witnessed the Crucifixion. How humane and prudent the chief captain who saved St. Paul from scourging and treachery; or the centurion who saved all the prisoners from execution at Melita, in order to secure the life of St. Paul! It says much for the discipline of the Roman army that men of such humanity and intelligence were promoted to places of authority, and partly accounts for the marvellous successes of that wonderful nation; while, again, it testifies to the power of Christianity, that men so much opposed to it should be induced to admire those in whom it was seen most conspicuously. Look now, however, at this centurion mentioned in the text. You, who have volunteered to buckle on the sword in defence of your country, may well contemplate the picture of this good soldier of Caesar and of Christ.

2. Note his bravery. Some say that Christianity and bravery cannot co-exist, Nonsense! The Christian is the only brave man in existence. Ungodly men are the cowards! Why is it that so many never enter the house of God, or make a profession of religion? Because they are ashamed to be taunted with the title of saint or Christian. Not so, Cornelius. He was valiant as a soldier serving beneath the Roman eagles. He was brave, too, as he showed his anxiety to enlist under the banner of the Cross!

3. He was also religiously brave, for he is described as “a devout man, and one that feared God.” He was at this period in a most interesting state of mind. He had come over from Rome a worshipper of false gods. While in Judaea, he appears to have become convinced that heathenism was wrong; and, in searching after truth, he was probably influenced by the proceedings of the devout among the Jews in Caesarea. He also became “devout.” How he reproves the careless talkers in Christian England, whose lips are often glib for the oath, and ready for the immoral jest!

4. The acorn contains the oak, and the hero may be often discovered in the recruit. It is beautiful to notice in the centurion the early germ which needed only the fuller light of the gospel to bring it into maturity. This “devout man” already “feared God.” It would require more moral courage than many who have been enlisted under Christ’s banner possess, to enable them to say, “I fear God.” It is a noble testimony when a man can “put down” the scene of godless hilarity and the foolish jesting of the scoffer by any such noble confession.

5. And now observe a yet more eloquent proof of the reality of the work which was proceeding in that man’s soul! Cornelius, if he had been a hypocrite, might have disguised the fact from his soldiers and from his neighbours; but he would hardly succeed with his household. What a testimony it is to this noble centurion, that he stood not alone in his family, while he avowed his creed in Jehovah as the Lord God of heaven and earth! “He feared God with all his house.” It may be one great cause why we have so few specimens of thorough family religion that the consistency which adorned this centurion is not found in modern professors.

6. And there is yet another testimony to his sincerity. It is usual for officers to select their attendants and servants from amongst the soldiers of their regiment. Cornelius did so, and when he was bidden to send for Peter, to whom could he look for ambassador on so important an enterprise? Does it not tell a tale that he found no

sort of difficulty? He could look at home and find persons whose character fitted them to go, ay, and in the ranks of his own men as well (verse 7).

7. Notice further how excellently this truth seeking man endeavoured to live according to his profession. He “gave much alms to the people.” True religion is an active, living energy, which influences you in everyone of your proceedings. It enforces acts of self-denial; and in this list of self-denying deeds is the act of almsgiving.

8. “Thy prayers” too! I can remember when it was considered a soldier-like act to swear lustily. Happily that day is over; but the day has not yet arrived when a prayerful soldier, or indeed a prayerful civilian, is not exposed occasionally to scorn and derision for his piety. Conclusion: You who have come forward so nobly, when your queen and country were imperilled, aim to rival the Roman in bravery, and see that you are not outdone by him in the heartiness of your piety, and in your confession of Christ. (G. Venables, M. A.)

A good man’s conversion

(Act_10:24):—

I. God’s word treats all men as needing to be “saved.” It is interesting to notice how the language changes as the story runs on. In his vision Cornelius is informed that Peter “shall tell thee what thou oughtest to do” (Act_10:6). When the man comes to relate it to others, he quotes it thus, “Who, when he cometh, shall speak unto thee” (Act_10:32). But Simon declares that what he had been sent to do was to tell Cornelius words whereby he and all his house might be “saved” (Act_11:14). It becomes evident, therefore, that this centurion was as yet an unsaved man And this is worth noticing, when we look at his character.

1. He was a thoroughly religious man (verse 2).

2. He was prayerful. That is a great felicity which in the New Revision changes our tame expression into, “I was keeping the ninth hour of prayer in my house” (verse 30). It is likely that Cornelius had family prayers regularly.

3. Twice, also, it is stated that he was liberal in benefactions.

4. He was a useful man. There comes out a fact which is in many respects more impressive because of its artless form. His servants and orderly were religious. It might be conjectured that Cornelius had had something to do with the training of these people.

5. He was of good reputation among his neighbours (verse 22). What could anyone need more? Yet God’s inspired Word declares here that Cornelius was not “saved.”

II. God’s Word gives us to understand that all men can be “saved.” Simon Peter is dispatched on the errand of saving Cornelius. Just think, for a moment, of the disabilities of this man. If we should doubt anybody’s chance, we should doubt his.

1. He was a heathen from Italy at the start.

2. He was a soldier. His daily life led him constantly to be in the barracks, and among the followers of a legion of loose homeless creatures whose lives were apt to be immoral. Still, we must be fair: there are four centurions mentioned in the New Testament, and each of them has left behind him a most creditable record. One of

them Jesus commended for his remarkable faith (Mat_8:10). One of them bore witness to the divinity of the Lord Jesus on the Cross (Mar_15:39). One of them was of much help and comfort to the Apostle Paul at what was very nearly the lowest point in his fortunes (Act_27:3). And this is the fourth one, and he certainly shows well. But war is a hard trade; piety in military life is pitifully like an alpine flower pushing up through the snow, and trying to blossom on a rock beside a glacier. And so it is the more beautiful when it succeeds in its pure purpose.

3. Cornelius was a government officer. That army of possession was in a sense political. It is natural always for the spirit of authority to generate arrogance; and true piety invariably demands humility and charity. As a matter of fact it is known now that Palestine in those days was a hot bed of corruption; the Roman officers oppressed and fleeced the conquered inhabitants unmercifully. All this was against Cornelius: he was once a heathen, military, politician. But it is edifying to learn that even he could be “saved” (verses 34, 35).

III. God’s word prescribes the conditions of every man’s being “saved.”

1. The two conditions which Simon Peter lays down plainly are faith (Act_10:43) and repentance (Act_11:18). There is a voluminousness in his argument that renders this quite clear.

2. It is of inestimable advantage for any teacher of the gospel that he should surrender all other dependences, and rely only on the pure gospel for the conversion of souls. It is manifestly of the highest moment that Simon Peter should have been intelligently informed, and now humbly possessed, of the doctrines of grace. We do not see how he could have made his speech and fulfilled his duty that day, if he had not felt precisely what the prophet Isaiah once said (Isa_50:4).

IV. God’s Word settles the conclusion that even a good man, if without Christ, cannot be “saved.”

1. One may be aroused in conscience, and yet remain unsaved. Suppose Cornelius had been mortified, and wounded, and grown petulant, and so refused to obey the angel’s command!

2. One may be diligent in religious routine, and yet remain unsaved. How exemplary this man appears to us now!

3. One may be virtuous in his life, and remain unsaved. Cornelius was “just” and “devout”; but he was yet “lacking.”

4. One may be counted excellent, and yet remain unsaved.

5. One may even be instrumental in saving others, and yet remain unsaved. Cornelius needed the whole gospel still. (C. S. Robinson, D. D.)

The conversion of the Gentiles

I. There are three dramatic chapters in the Bible that stand out with special prominence and significance. Take—

1. Genesis

1. How worlds are made, and light is parted, and arrangements are completed as if some stupendous event were about to transpire! Something is going to happen! The

secret is revealed in these words, and God said, “Let us make man.”

2. Mat_1:1-25. The first of Genesis turned into human history. There again you have that movement, urgency, and great rapidity. The reading of the genealogical record means something. The secret is revealed in the statement that Jesus was born to save His people from their sins.

3. Act_10:1-48. What movement, what dreaming and visioning and singular combination of events! Having read the first of Genesis and the first of Matthew, I feel that all these visions and trances must lead to something. What is it? The secret is revealed in these words, “God is no respecter of persons,” etc. In all the three chapters, therefore, I find a result which explains the process and satisfies the imagination.

II. What unconscious preparations are proceeding in life!

1. We cannot tell what we do. No occasion ends in itself. We know not what a day may bring forth, but tomorrow will certainly bring forth the seed of today. Always know that you are being prepared for some Divine issue. Your coming to church today may be the making of you! The introduction to a friend this morning may change every aspect of your coming history! The grave you dug but yesterday may be the altar at which your first heart prayer was uttered!

2. How wondrously Peter was prepared for this marvellous outcoming of Divine purpose. We read in the preceding chapter, last verse, that he “tarried many days in Joppa with one Simon a tanner.” He has got so far on the road to the Gentiles. A Jew of Peter’s temper who could lodge with a tanner may tomorrow go to convert a Gentile. God fixes lodgings. An ancient Rabbi said, “It is impossible that the world can do without tanners, but woe unto that man who is a tanner.” The address is given—“whose house is by the seaside.” The reason being that the Jews would not have tanneries in the towns. If a man married without telling his bride that he was a tanner, she could instantly demand release. The law which provided that the childless widow was to marry the brother of a deceased husband was set aside in the event of that brother being a tanner. You see, then, how stubborn were the prejudices against tanning, and yet we read as if it involved no extraordinary principle that Peter “tarried many days with one Simon a tanner.” It means everything, there is a revolution in these words. This makes a breach in the wall, buttressed with the traditions of generations—a breach that will widen until the whole falls, and man everywhere hail man as brother!

3. The point to be observed is, how unconsciously men are being prepared for higher communications and wider services. God leads us on step by step. We do not jump to conclusions in Divine Providence. We go forward a step at a time, and we never know how far we have advanced until we come to the last step, and find that it is but a step. This is God’s way. This is how He trains you, dear children, for the last step which we now call death. Now in this early morning of your life you do not want to die. But little by little, day by day, suffering by suffering, trial by trial, loss by loss, a time will come when even you will say, “I have a desire to depart.” God deals thus gradually and gently with us. Sometimes His providences seem to be abrupt and even violent, but in reality they move along a gradation settled and adjusted by the tenderest love. Things that are impossible to you today will be the commonplaces of tomorrow. You do not speak to the farthest-off man at once; but you speak to the man who is next to you, and then to the one following, and so, a man at a time, you move on until the distance is traversed and he who was once far off has been brought nigh! Upon this

daily and inevitable process rests your confidence that prejudice of the most stubborn kind shall be broken down, and one day we shall know that every land is home and every man is brother!

III. What mysterious combinations of experiences and events are continually taking place.

1. Cornelius saw in a vision an angel. Peter fell into a trance and heard a voice. That is our daily life. We cannot be shut up within the four corners of a vulgar materialism. God has still over us the mysterious reign of dreams. Why wonder if dreams will come true, when dreams are true? You should have spoken to the angel, and said, “What is it, Lord?” You should even have contradicted the angel, and said, “Not so, Lord,” and then further conversation would have ensued. Instead of that you continue to sleep, and in the morning ask if dreams come true! You had your chance and missed it. The night is full of crowds. In the infinite galleries of the night the angels walk, visiting the beloved of God. Dreams of your own causing are not the dreams we are now speaking about. Physical nightmare is one thing, spiritual vision is another.

2. But even apart from the ministry of the night we have in our day dreams events sufficiently spiritually mysterious to inspire the religious imagination. “How strange,” say we, “that it should have been so.” “How remarkable that our letters should have crossed.” “Why, at the very time I was doing this you must have been coming to me! How singular!” This is an irreligious way of talking about human history and Divine issues, I want to cleanse my life of all mere accidents, and to feel that my down-sitting and my up-rising, and my out-going, my in-coming are matters of importance in heaven—that the very hairs of my head are all numbered! Why do we belittle our experience and deplete it of everything that could give nobility, and enlargement, and apocalypse to our highest nature? Rather be it mine to say the vision was from heaven, and an angel spake to me, than to vulgarise the universe and to find in it nothing that I cannot mark with plain figures.

IV. Here we have a higher law swallowing up a lower one—“God hath showed me that I should not call any man common or unclean.” It requires God to show that to some men. This is nothing short of a Divine revelation—to see the man within the creature. I see the poor clothing, the unkempt body—there is something behind! I see the roughness, rudeness—there is something behind. A man! Said the murmuring multitude respecting Zacchaeus, “Christ hath gone in to be the guest of a man who is a sinner.” But Jesus called the sinner “a son of Abraham.” Lord, open our eyes that we may see one another! Christianity has come to eat up and absorb all our little laws and to set us under a nobler legislation. Said Christ, “Who is My mother, and who are My brethren?” And turning to His disciples, He said, “Whosoever doeth the will of My Father that is in heaven, the same is My mother, and sister, and brother.” We are under the foolish notion that a man is a brother because we were born of the same mother. Nothing of the kind. There may be no greater stranger in the universe than the one born of the same mother. They are brothers who are one in soul, one in conviction, one in hope! (J. Parker, D. D.)

The providential guidance of the Church

The conversion of the Gentiles was no new idea to Jews or Christians, but it had been universally regarded as to take place by their reception into Judaism. A gospel of the uncircumcision however soon began to be recognised by some. Stephen, carrying out the

principles of his own apology, could hardly fail to recognise it, and the Cyprian and Cyrenean missionaries of Act_11:20 preached the Word to pure heathen certainly before the conversion of Cornelius. This state of things might have given rise to a permanent schism in the Church. The Hellenists, and perhaps Saul, with his definite mission to the Gentiles, might have formed one party, and the Hebrews, with Peter at their head, the other. But as Neander observes: The pernicious influence with which from the first the self-seeking and one-sided prejudices of human nature threatened the Divine work was counteracted by the superior influence of the Holy Spirit, which did not allow the differences of men to reach such a point of antagonism, but enabled them to retain unity in variety. We recognise the preventing wisdom of God—which, while giving scope to the free agency of man, knows how to interpose His immediate revelation just at the moment when it is requisite for the success of the Divine work—by noticing that when the apostles needed this wider development of their Christian knowledge for the exercise of their vocation, and when the lack of it would have been exceedingly detrimental, at that very moment, by a remarkable coincidence of inward revelation with a chain of outward circumstances, the illumination hitherto wanting was imparted. (Dean Alford.)

The supernatural preparation

This consisted in a miraculous communication—

I. To Cornelius. It required a special Divine interposition to prepare in the Gentile world an audience for a gospel sermon, and one occurred in the case of this heathen soldier. An angel—

1. Visited him.

(1) The form was human. Painters and poets give angels wings, the Bible does not.

(2) The appearance was appalling. The sentimental may talk about the beauty of angels, but to the sinner their manifestation is always connected with terror.

2. Encouraged him (Act_11:4).

(1) Genuine goodness includes piety and philanthropy.

(2) The virtues of good men are recognised in heaven. What more encouraging than this?

3. Directed him (Act_11:5). Why not tell him what to do thyself, angelic spirit? Because the gospel is to be preached by men, not angels. The supernatural communication answers the end. Cornelius is prompt to obey. What Abraham is to Jewish saints, Cornelius is to the Gentile Christians—the first called out miraculously by God, the moral father of the great family. The preparation of the heart for the reception of the gospel is a work of the Lord. When the Great Husbandman prepares the soil the seed will germinate.

II. To Peter. Observe—

1. His circumstances.

(1) His spiritual exercise. He had just been employed in prayer. He who would see heaven opened must pray.

(2) His physical state—hungry. Both soul and body therefore were craving, the

one for communications from God, the other for food.

(3) His mental state—in a trance, a state of utter abstraction from all external objects. Then the vision came. There was a natural connection between his hunger and the creatures he saw. In God’s revelations the human often plays a conspicuous part. The vision was symbolic. The vessel may denote the human creation containing Jews and Gentiles: its descent from heaven the equal Divine origin of both; the command to kill and eat the advent of a dispensation to annul all that was ceremonial and narrow in Judaism. The vision teaches—

(a) The Divine origin of the race. “All let down” from heaven. Every birth is a Divine emanation. There is nothing new but souls.

(b) The great diversities of the race. “All manner,” etc. Great are the distinctions among men—physical, mental, and moral; yet all from heaven.

(c) The ceremonialisms which divide the race. They are to be killed by the apostles of Christianity.

2. His strong antagonism to the purpose of this wonderful vision (Act_11:14). The fact that the vision occurred thrice plainly indicated how potent his religious antipathies were.

3. The providential agency by which this antagonism was removed. While Peter was in doubt, just at that point the centurion’s emissaries came. If our doubt is honest, as was Peter’s, Providence will send an interpreter. (D. Thomas, D. D.)

MACLARE� 1-20, "WHAT GOD HATH CLEANSED

The Church was at first in appearance only a Jewish sect; but the great stride is now to be taken which carries it over the border into the Gentile world, and begins its universal aspect. If we consider the magnitude of the change, and the difficulties of training and prejudice which it had to encounter in the Church itself, we shall not wonder at the abundance of supernatural occurrences which attended it. Without some such impulse, it is difficult to conceive of its having been accomplished.

In this narrative we see the supernatural preparation on both sides. God, as it were, lays His right hand on Cornelius, and His left on Peter, and impels them towards each other. Philip had already preached to the Ethiopian, and probably the anonymous brethren in Act_11:20 had already spoken the word to pure Greeks at Antioch; but the importance of Peter’s action here is that by reason of his Apostleship, his recognition of Gentile Christians becomes the act of the whole community. His entrance into Cornelius’s house ended the Jewish phase of the Church. The epoch was worthy of divine intervention, and the step needed divine warrant. Therefore the abundance of miracle at this point is not superfluous.

I. We have the vision which guided the seeker to the light.

Caesarea, as the seat of government, was the focus of Gentilism, and that the Gospel should effect a lodgment there was significant. Still more so was the person whom it first won,-an officer of the Roman army, the very emblem of worldly power, loathed by every true Jew. A centurion was not an officer of high rank, but Cornelius’s name suggests the possibility of his connection with a famous Roman family, and the name of the ‘band’ or ‘cohort,’ of which his troop was part, suggests that it was raised in Italy, and therefore properly officered by Romans. His residence in Judaea had touched his spirit with some

knowledge of, and reverence for, the Jehovah whom this strange people worshipped. He was one of a class numerous in these times of religious unrest, who had been more or less affected by the pure monotheism of the Jew.

It is remarkable that the centurions of the New Testament are all more or less favourably inclined towards Christ and Christianity, and the fact has been laid hold of to throw doubt on the narratives; but it is very natural that similarity of position and training should have produced similarity of thought; and that three or four such persons should have come in contact with Jesus and His Apostles makes no violent demands on probability, while there was no occasion to mention others who were not like-minded. Quartered for considerable periods in the country, and brought into close contact with its religion, and profoundly sceptical of their own, as all but the lowest minds then were, Cornelius and his brother in arms and spirit whose faith drew wondering praise from Jesus, are bright examples of the possibility of earnest religious life being nourished amid grave disadvantages, and preach a lesson, often neglected, that we should be slow to form unfavourable opinions of classes of men, or to decide that those of such and such a profession, or in such and such circumstances, must be of such and such a character.

It would have seemed that the last place to look for the first Gentile Christian would have been in the barracks at Caesarea; and yet there God’s angel went for him, and found him. It has often been discussed whether Cornelius was a ‘proselyte’ or not. It matters very little. He was drawn to the Jews’ religion, had adopted their hours of prayer, reverenced their God, had therefore cast off idolatry, gave alms to the people as acknowledgment that their God was his God, and cultivated habitual devotion, which he had diffused among his household, both of slaves and soldiers. It is a beautiful picture of a soul feeling after a deeper knowledge of God, as a plant turns its half-opened flowers to the sun.

Such seekers do not grope without touching. It is not only ‘unto the seed of Jacob’ that God has never said, ‘Seek ye Me in vain.’ The story has a message of hope to all such seekers, and sheds precious light on dark problems in regard to the relation of such souls in heathen lands to the light and love of God, The vision appeared to Cornelius in the manner corresponding to his spiritual susceptibility, and it came at the hour of prayer. God’s angels ever draw near to hearts opened by desire to receive them. Not in visible form, but in reality, ‘bright-harnessed angels stand’ all around the chamber where prayer is made. Our hours of supplication are God’s hours of communication.

The vision to Cornelius is not to be whittled down to a mental impression. It was an objective, supernatural appearance,-whether to sense or soul matters little. The story gives most graphically the fixed gaze of terror which Cornelius fastened on the angel, and very characteristically the immediate recovery and quick question to which his courage and military promptitude helped him. ‘What is it, Lord?’ does not speak of terror, but of readiness to take orders and obey. ‘Lord’ seems to be but a title of reverence here.

In the angel’s answer, the order in which prayers and alms are named is the reverse of that in Act_10:2. Luke speaks as a man, beginning with the visible manifestation, and passing thence to the inward devotion which animated the external beneficence. The angel speaks as God sees, beginning with the inward, and descending to the outward. The strong ‘anthropomorphism’ of the representation that man’s prayer and alms keep God in mind of him needs no vindication and little explanation. It substitutes the mental state which in us originates certain acts for the acts themselves. God’s ‘remembrance’ is in Scripture frequently used to express His loving deeds, which show that their recipient

is not forgotten of Him.

But the all-important truth in the words is that the prayers and alms (coming from a devout heart) of a man who had never heard of Jesus Christ were acceptable to God. None the less Cornelius needed Jesus, and the recompense made to him was the knowledge of the Saviour. The belief that in many a heathen heart such yearning after a dimly known God has stretched itself towards light, and been accepted of God, does not in the least conflict with the truth that ‘there is none other Name given among men, whereby we must be saved,’ but it sheds a bright and most welcome light of hope into that awful darkness. Christ is the only Saviour, but it is not for us to say how far off from the channel in which it flows the water of life may percolate, and feed the roots of distant trees. Cornelius’s religion was not a substitute for Christ, but was the occasion of his being led to Christ, and finding full, conscious salvation there. God leads seeking souls by His own wonderful ways; and we may leave all such in His hand, assured that no heart ever hungered after righteousness and was not filled.

The instruction to send for Peter tested Cornelius’s willingness to be taught by an unknown Jew, and his belief in the divine origin of the vision. The direction given by which to find this teacher was not promising. A lodger in a tan-yard by the seaside was certainly not a man of position or wealth. But military discipline helped religious reverence; and without delay, as soon as the angel ‘was departed’ (an expression which gives the outward reality of the appearance strongly), Cornelius’s confidential servants, sympathisers with him in his religion, were told all the story, and before nightfall were on their march to Joppa. Swift obedience to whatever God points out as our path towards the light, even if it seem somewhat unattractive, will always mark our conduct if we really long for the light, and believe that He is pointing our way.

II. The vision which guided the light-bearer to the seeker.-

All through the night the messengers marched along the maritime plain in which both Caesarea and Joppa lay, much discussing, no doubt, their strange errand, and wondering what they would find. The preparation of Peter, which was as needful as that of Cornelius, was so timed as to be completed just as the messengers stood at the tanner’s door.

The first point to note in regard to it is its scene. It is of subordinate importance, but it can scarcely have been entirely unmeaning, that the flashing waters of the Mediterranean, blazing in midday sunshine, stretched before Peter’s eyes as he sat on the housetop ‘by the seaside.’ His thoughts may have travelled across the sea, and he may have wondered what lay beyond the horizon, and whether there were men there to whom Christ’s commission extended. ‘The isles’ of which prophecy had told that they should ‘wait for His law’ were away out in the mysterious distance. Some expansion of spirit towards regions beyond may have accompanied his gaze. At all events, it was by the shore of the great highway of nations and of truth that the vision which revealed that all men were ‘cleansed’ filled the eye and heart of the Apostle, and told him that, in his calling as ‘fisher of men,’ a wider water than the land-locked Sea of Galilee was his.

We may also note the connection of the form of the vision with his circumstances. His hunger determined its shape. The natural bodily sensations coloured his state of mind even in trance, and afforded the point of contact for God’s message. It does not follow that the vision was only the consequence of his hunger, as has been suggested by critics who wish to get rid of the supernatural. But the form which it took teaches us how mercifully God is wont to mould His communications according to our needs, and how wisely He shapes them, so as to find entrance through even the lower wants. The

commonest bodily needs may become avenues for His truth, if our prayer accompanies our hunger.

The significance of the vision is plain to us, though Peter was ‘much perplexed’ about it. In the light of the event, we understand that the ‘great sheet let down from heaven by four corners,’ and containing all manner of creatures, is the symbol of universal humanity (to use modern language). The four corners correspond to the four points of the compass,-north, south, east, and west,-the contents to the swarming millions of men. Peter would perceive no more in the command to ‘kill and eat’ than the abrogation of Mosaic restrictions. Meditation was needful to disclose the full extent of the revolution shadowed by the vision and its accompanying words. The old nature of Peter was not so completely changed but that a flash of it breaks out still. The same self-confidence which had led him to ‘rebuke’ Jesus, and to say, ‘This shall not be unto Thee,’ speaks in his unhesitating and irreverent ‘Not so, Lord!’

The naive reason he gives for not obeying-namely, his never having done as he was now bid to do-is charmingly illogical and human. God tells him to do a new thing, and his reason for not doing it is that it is new. Use and wont are set up by us all against the fresh disclosures of God’s will. The command to kill and eat was not repeated. It was but the introduction to the truth which was repeated thrice, the same number of times as Peter had denied his Master and had received his charge to feed His sheep.

That great truth has manifold applications, but its direct purpose as regards Peter is to teach that all restrictions which differentiated Jew from Gentile are abolished. ‘Cleansing’ does not here apply to moral purifying, but to the admission of all mankind to the same standing as the Jew. Therefore the Gospel is to be preached to all men, and the Jewish Christian has no pre-eminence.

Peter’s perplexity as to the meaning of the vision is very intelligible. It was not so plain as to carry its own interpretation, but, like most other of God’s teachings, was explained by circumstances. What was next done made the best commentary on what had just been beheld. While patient reflection is necessary to do due honour to God’s teachings and to discover their bearing on events, it is generally true that events unfold their significance as meditation alone never can. Life is the best commentator on God’s word. The three men down at the door poured light on the vision on the housetop. But the explanation was not left to circumstances. The Spirit directed Peter to go with the messengers, and thus taught him the meaning of the enigmatical words which he had heard from heaven.

It is to be remembered that the Apostle had no need of fresh illumination as to the world-wide preaching of the Gospel. Christ’s commission to ‘the uttermost parts of the earth’ ever rang in his ears, as we may be sure. But what he did need was the lesson that the Gentiles could come into the Church without going through the gate of Judaism. If all peculiar sanctity was gone from the Jew, and all men shared in the ‘cleansing,’ there was no need for keeping up any of the old restrictions, or insisting on Gentiles being first received into the Israelitish community as a stage in their progress towards Christianity.

It took Peter and the others years to digest the lesson given on the housetop, but he began to put it in practice that day. How little he knew the sweep of the truth then declared to him! How little we have learned it yet! All exclusiveness which looks down on classes or races, all monkish asceticism which taboos natural appetites and tastes, all morbid scrupulosity which shuts out from religious men large fields of life, all Pharisaism which says ‘The temple of the Lord are we,’ are smitten to dust by the great words which gather all men into the same ample, impartial divine love, and, in another aspect, give Christian culture and life the charter of freest use of all God’s fair world, and

place the distinction between clean and unclean in the spirit of the user rather than in the thing used. ‘Unto the pure all things are pure: but unto them that are defiled. . . is nothing pure.’

2 He and all his family were devout and God-

fearing; he gave generously to those in need and

prayed to God regularly.

BAR�ES, "A devout man - Pious, or one who maintained the worship of God. See the notes on Luk_2:25. Compare Act_2:5; Act_8:2.

And one that feared God - This is often a designation of piety. See notes on Act_9:31. It has been supposed by many that the expressions here used denote that Cornelius was a Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands who in some unknown way have been taught the evils of idolatry and the necessity of a purer religion, and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the Word of eternal life, as Cornelius was. A few other instances have been found by missionaries in pagan lands of those who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.

With all his house -With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.

Much alms - Large and liberal charity. This is always an effect of piety. See Jam_1:27; Psa_41:1.

Prayed to God alway - Constantly; meaning that he was in the regular habit of prayer. Compare Rom_12:12; Luk_18:1; Psa_119:2; Pro_2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the facially of Cornelius is mentioned as being also under the influence of religion, it is, perhaps, not a forced inference that he observed family worship.

CLARKE, "A devout man - Ευσεβης, from ευ, well, and σεβοµαι, I worship. A

person who worships the true God, and is no idolater.

One that feared God - Φοβουµενος�τον�Θεον, One who was acquainted with the true

God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.

With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.

Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.

Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act_10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

GILL, "A devout man,.... A truly religious person, who had forsaken the Roman idolatry and superstition, in which he was brought up:

and one that feared God: the one only living and true God, the God of Israel; he had the fear of God wrought in his heart, which is a part of the covenant of grace, a blessing of it, and the beginning of wisdom; he was truly a gracious man, a converted person, and who from an internal principle worshipped God externally:

with all his house; he brought up his family in a religious way, as every good man should; and which was very remarkable in a Gentile, a soldier, and an officer:

which gave much alms to the people; to the Jews that dwelt at Caesarea, and therefore was of good report among them, and much beloved by them, Act_10:22 he had regard to both tables of the law, both to the worship of God, and the love of the neighbour: and prayed to God always; every day, at the usual times of prayer; prayed privately in his closet, and with his family, as well as attended public service of this kind.

HE�RY, "He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, Act_10:2. He was no idolater, no worshipper

of false gods or images, nor allowed himself in any of those immoralities to which the greater part of the Gentile world were given up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a devout man and one that feared God. He believed in one God, the Creator of heaven and earth, and had a reverence for his glory and authority, and a dread of offending him by sin; and, though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man: He gave much alms to the people,the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other.

JAMISO�, "A devout man, etc.— an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship.

gave much alms to the people— that is, the Jewish people, on the same principle as another centurion before him (Luk_7:5); thinking it no “great thing,” if they had “sown unto him spiritual things, that they should reap his carnal things” (1Co_9:11).

prayed to God alway— at the stated daily seasons. (See Act_10:3).

CALVI�, "2.He saith that he was a godly man, and one that feared God; secondly,

that like a good householder he had a care to instruct his families; he praiseth him

afterward for the offices of love, because he was beneficial [beneficent] toward all

the people; and, lastly, that he prayed [to] God continually. The sum is this, that

Cornelius was a man of singular virtues, wherein the integrity of the godly

consisteth, so that his life was framed, in all points, according to the rule which God

prescribeth unto us. And because the law is contained in two tables, Luke

commendeth, in the former place, Cornelius’ godliness; secondly, he descendeth

unto the second part, that he exercised the offices of love toward men. This is very

profitable to be marked, because we have a way to live well described in his person.

Wherefore, in ordering the life well, let faith and religion be the foundation, which

being taken away, all other virtues are nothing else but smokes. Luke reckoneth up

the fear of God and prayer as fruits and testimonies of godliness and of the worship

of God, and that for good causes. For religion cannot be separated from the fear of

God and the reverence of him, neither can any man be counted godly, save he who

acknowledging God to be his Father and Lord, doth addict himself wholly to him.

And let us know that voluntary fear is commended in this place when those men

submit themselves to God willingly and from their heart, who duly consider

themselves what is due to him.

Moreover, because a great part of the world doth, with reigned trifles, corrupt and

deprave the worship of God, Luke added, for good causes, that Cornelius prayed

continually; whereby he doth signify, that he proved not his godliness only with

external ceremonies, but that he worshipped God spiritually, when as he exercised

himself in prayer. We must also note the continuance of his prayer; whence we

gather, that he did not pray only coldly, after the common custom, but that he was

earnestly bent to prayer, as the continual benefits of God do exhort us and prick us

forward thereunto, and the force of faith ought there to show itself. Wherefore let

every one of us exhort himself to persevere in prayer by the example of Cornelius.

With all his house. We must not lightly pass over this commendation that Cornelius

had a church in his house. And, surely, a true worshipper of God will not suffer so

much as in him lieth God to be banished from his house. For how unmeet a thing is

it for him to maintain his own right stoutly, that his wife, children, servants, and

maids may obey him, and not to regard that God is disobeyed. It shall sometimes fall

out so that a godly man cannot have even his wife to be of his mind; yet he, which

ruleth others, must endeavor by all means to have God obeyed; and there is nothing

more meet than that we should consecrate all ours to God as ourselves. Therefore, if

a godly man have children which are unlike him, or a wife of evil conditions, or lewd

and wicked servants, let him not wink, nor yet suffer his house to be polluted

through his slothfulness. The diligence of Cornelius is not so much commended as

the blessing of God, whereby it came to pass that he had his house obedient unto

him in godliness. And we must not omit the circumstance, that he instructed his

family in the fear of God, setting light by the fear of danger, which did hang over his

head therefore. For the Jewish religion was in great contempt; (646) and no citizen

of Rome might freely (647) receive any strange religion, as they called it. Wherefore,

although the sincere profession of the gospel be evil spoken of in the world, yet is it

too corrupt frightfulness (648) if that unjust hatred hinder any man from offering

his family to God for a sacrifice, by godly instruction.

Giving alms. There is also the figure synecdoche in this member, [clause.] For as it

was said, even now, that the worship of God was proved by prayers, so now, when

Luke speaketh of love, he maketh choice of one kind; whereby he showeth that

Cornelius was a liberal and bountiful man. For our godliness ought so to appear to

men, that we declare that we fear God by using bountifulness and justice. The word

alms is translated unto those external good works wherewith we help the poor,

(Isaiah 58:7,) forasmuch as misericordia, or mercy, is the inward affection of the

heart properly. For from this fountain springeth true and well ordered

bountifulness, if the troubles and sorrows of our brethren do move us to

compassion; if, considering the unity which is amongst us, we foster and cherish

them as we would cherish our own flesh, and study to help them as we would help

our own members. Hypocrites are, indeed, sometimes liberal, or at least bountiful;

but howsoever they waste all, (649) yet no relief which they shall bestow upon the

poor shall be worthy to be called by the name of alms. For we must hold that of

Paul, He which hath no love is nothing, though he give all his goods to the poor, (1

Corinthians 13:3.) Let us, therefore, learn by this word, that God doth then allow

our liberality, if we relieve the poverty of the poor, being moved with compassion,

and if, as it were, with open bowels we bestow that which the liberality of God doth

give.

Whereas Luke saith that he gave alms to all the people, it signifieth as much as

everywhere to the poor; for there were not a few rich men to whom to have given

had been an absurd thing. But whereas he bestowed so liberally upon the Jews, he

declared how he agreed with them in religion; in which respect Luke saith, shortly

after, that he was allowed of (650) all the Jews. And if so be it he was such an

excellent mirror of godliness and holiness, even when he had but a small smattering

of faith, although he were letted so many ways, (651) ought not we to be ashamed

who will be accounted most Christian doctors, and are yet so cold in the exercises of

godliness? If a small sparkle of faith prevailed so much in him, what ought the full

brightness of knowledge to work in us? But howsoever we boast of Christ with full

mouth, yet how far are we, for the most part, from the example of the holy man, so

that there appeareth scarce a small shadow of those virtues wherewith he was

replete? For how loose (652) are we in prayer? How slow and sluggish to do the

duties of mercy? Yea, many are not only letted with filthiness and covetousness from

giving liberally so much of their own as they ought, but they are so inflamed with a

desire (653) to have, they are become so beastly through cruelty, (654) that they are

not afraid to rob the poor of their substance, and to eat their very flesh.

COKE, "Acts 10:2. A devout man, &c.— Cornelius had distinguished himself by his

great virtue, piety, and charity, and was well prepared for the reception of the

gospel, as the proselytes of the gate were in general above all sorts of people. The

ceremonial law most grievously entangled the minds of the Jews; and, by means of

their strong prejudices, their attachment to it degenerated into the greatest

superstition. The idolatrous Gentiles, by their ignorance and wickedness, which

were exceedingly supported by their idolatry, were with much difficulty brought to

embrace Christianity; whereas the devout Gentiles had cast off idolatry, on the one

hand, and, on the other hand, had not submitted to the ceremonial part of the

Jewish law. Thus were they prepared in general; but the uncommon virtues and

great piety of Cornelius rendered him a proper person to begin with, among that

well-disposed set of people. He excelled in piety towards God, and benevolence

towards mankind, even to men of different sects, without confining his charity to

persons of his own sentiment and party; for he is said to have given much alms to

the people, especially, no doubt, to the Jews, to whom he was in some measure

attached; as well as to have prayed to God alway, and especially at those hours of

the day at which the Jews used to offer up their prayers. The great God, the wise

and benevolent governor of the world, in pitching upon a person who was through

grace so pious in himself, and so charitable to the Jews, made the gradationas gentle

as possible; and began with one of the fittest persons in the world, when he was

about to unite Jew and Gentile into one church and body, through Jesus Christ, the

prince of peace: it was indeed with great difficulty that the Jewish converts were

brought to bear with the admission of one uncircumcised Gentile; but if they could

bear with any, they must own, that one of Cornelius's virtue and charity was the

most proper person among all the Gentiles: and when they came to reflect upon it,

surely they could not help admiring the divine condescension, in stooping to their

prejudices, and so graciously bearing with their infirmities.

ELLICOTT, "(2) A devout man, and one that feared God with all his house.—The

word for “devout” is not the same as that used in Acts 2:5; Acts 8:2, and Luke 2:25,

and appears to be used by St. Luke, as again in Acts 10:7, for the special type of

devotion that belonged to Gentile converts to Judaism. The phrase “those that

feared God” is employed distinctly for this class in Acts 10:22; Acts 10:35, and again

in Acts 13:16; Acts 13:26. There is a special significance in the addition “with all his

house.” The centurion was not satisfied with having found a higher truth for

himself, but sought to impart it to the soldiers and slaves, possibly to those nearer

and dearer to him, who came under his influence (Comp. Acts 10:7.)

Which gave much alms to the people—i.e., to the Jews of Cæsarea as distinct from

the Gentiles. (Comp. Acts 26:17; Acts 26:23; Acts 28:17.)

And prayed to God alway.—As the vision that follows may rightly be regarded as an

answer to the prayers thus offered, it is natural to infer that Cornelius was seeking

for guidance as to the new faith which Philip had brought to Cæsarea, and of which

he could scarcely fail to have heard. Was it really a new revelation from God to

man? Could he be admitted to the fellowship of the society which confessed Jesus as

the Christ without accepting the yoke of circumcision and the ceremonial law from

which, as a “proselyte of the gate,” he had hitherto kept back?

CO�STABLE, "Cornelius lived a moral life because he feared God, as did the other

members of his household. His generosity to the people (Gr. to lao, i.e., to the Jews)

and his prayers (Gr. deomai, lit. begging) were further evidences of his respect for

Israel's God. His relations with God and people were admirable (cf. Matthew 22:37-

39). Cornelius had not become a full Jewish proselyte (Acts 11:3), but he did pray to

the Jews' God. The Jews called full Gentile proselytes who had undergone

circumcision "proselytes of righteousness." They referred to Gentiles who adhered

to Judaism to a lesser extent without submitting to circumcision "proselytes of the

gate." Luke called these latter people "God-fearers." Cornelius may have been one

of the latter proselytes or "God-fearers," and the Ethiopian eunuch may have been

another (cf. Acts 8:27). This type of Gentile constituted fertile soil for the gospel seed

(cf. Acts 8:26-40). It was mainly such God-fearing Gentiles who responded to Paul's

ministry.

Scholars debate the existence of the God-fearers as a distinct group. [�ote: See, for

example, the series of articles featured in Biblical Archaeology Review 12:5

(September-October 1986) under the general title, "The God-Fearers-Did They

Exist?": Robert S. MacLennan and A. Thomas Kraabel, "The God-Fearers-A

Literary and Theological Invention," pp. 46-53; Robert F. Tannenbaum, "Jews and

God-Fearers in the Holy City of Aphrodite," pp. 54-57; and Louis H. Feldman,

"The Omnipresence of the God-Fearers," pp. 58-63.] The scriptural evidence points

to their existence (cf. Acts 10:2; Acts 10:22; Acts 10:35; Acts 13:16; Acts 13:26; Acts

13:43; Acts 13:50; Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7), and this has been

the opinion of the majority of scholars over the years.

Some students of Acts have contended that Cornelius was a believer (i.e., an Old

Testament saint) before he sent for Peter. [�ote: E.g., Ironside, Lectures on . . ., pp.

245, 268.] Some scholars argue that Cornelius was righteous before he heard Peter's

gospel message, so it is unnecessary for people to hear the gospel to be saved. [�ote:

E.g., John Sanders, "Inclusivism," in What about Those Who Have �ever Heard?

Three Views on the Destiny of the Unevangelized, p. 40; but see 10:43; 11:14). For

refutation of this view, see Ramesh Richard, "Soteriological Inclusivism and

Dispensationalism," Bibliotheca Sacra 151:601 (January-March 1994):85-108.] It

seems to many others, and to me, that in view of what we read in this chapter and

the next he was not truly saved (i.e., justified) until Acts 10:44 (cf. Acts 11:14)

3 One day at about three in the afternoon he had

a vision. He distinctly saw an angel of God, who

came to him and said, “Cornelius!”

BAR�ES, "He saw in a vision - See the notes on Act_9:10.

Evidently - Openly; manifestly.

About the ninth hour - About 3 o’clock p. m. This was the usual hour of evening worship among the Jews.

An angel of God - See the notes on Mat_1:20. Compare Heb_1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion - the introduction of the gospel to a Gentile, and hence, to the entire Gentile world - was probably the chief reason why an angel was commissioned to visit the Roman centurion. Compare Act_16:9-10.

CLARKE, "He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural

representation; and it was φανερως, manifestly, evidently made; and at such a time too

as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o’clock in the afternoon, (see note on Act_3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan_9:20-23, and that especially to Zachariah, the father of John Baptist, Luk_1:11, etc.

GILL, "He saw in a vision evidently,.... He was not in a dream, or in a trance, but

he was thoroughly awake, and his eyes open, and was himself; it was not in the night, but in clear day:

about the ninth hour of the day; or three o'clock in the afternoon, which was the hour of prayer, Act_3:1 in which exercise he was now engaged, Act_10:30 at this time he saw

an angel of God coming to him; into the room where he was at prayer:

and saying unto him, Cornelius; he called him by his name, to let him know that he knew him, as angels are very knowing spirits; and to express his affection and friendship to him, and that he was a messenger, not of bad, but of good news to him; as well as to engage his attention to him; for he might be so intent at his devotion, that had he not called him by name, he would not have minded him.

HE�RY, "The orders given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been thus directed to do it. Observe,

1. How, and in what way, these orders were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself, Act_10:30. Now here we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it.

JAMISO�, "saw ... evidently— “distinctly.”

the ninth hour of the day— three o’clock, the hour of the evening sacrifice. But he had been “fasting until that hour” (Act_10:30), perhaps from the sixth hour (Act_10:9).

CALVI�, "3.He saw in a vision. Luke putteth vision for a kind of oracle coming

from God, that we may know that Cornelius was brought unto the faith of Christ

after an heavenly manner. And because men are oftentimes deceived with juggling,

Luke setteth down the time to avoid all suspicion, when he mentioneth the ninth

hour. And at that time they were wont to divide the day into twelve hours; from the

rising of the sun until the going down thereof. Whereupon it followeth that it was

fair daylight when the angel appeared, that the vision might be more evident.

Although there were always seals added unto visions, that they might free the

servants of God from fear of illusions, because when he appeared in dreams, yet

were there such marks of certainty imparted in their minds as would not suffer

them to doubt.

BE�SO�, "Acts 10:3-6. He saw — At a time, it seems, when engaged in secret

devotion; in a vision — �ot in a trance, like Peter; evidently — φανερως, manifestly

and plainly, so as to leave him, though not accustomed to things of this kind, no

room to suspect any imposition; about the ninth hour — That is, about three in the

afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper

season for his devotion; an angel of God — Known to be such by the brightness of

his countenance and the manner of his coming in to him: and saying, Cornelius —

Calling him by his name, to intimate the particular notice God took of him. And

when he looked on him — ατενισας αυτω, having fixed his eyes on him; he was

afraid — And no wonder, for the wisest and best of men have been struck with fear

upon the appearance of any extraordinary messenger from heaven; and said, What

is it, Lord? — As if he had said, What can this mean? for the words seem to be a

sudden exclamation, and prayer to God to preserve him, and let him know what was

the design of so astonishing an appearance. And he (the angel) said, Thy prayers,

and thine alms — With which they have been attended; have come up for a

memorial before God — Far more pleasing to him than the most fragrant incense.

And dare any man say, then, that these were only splendid sins? or that they were

an abomination before God? And yet it is certain, in the Christian sense, Cornelius

was then an unbeliever. He had not then faith in Christ. So certain it is, that every

one who seeks faith in Christ, should seek it in prayer and doing good to all men.

And now — Adds the angel, since God is about to give thee a very singular proof of

his love, by discovering things to thee which it is of the highest importance thou

shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell

thee what thou oughtest to do — Two things here are remarkable, and worthy of

particular attention: 1st, Cornelius is influenced continually by the fear of God;

from that principle he prays and gives alms; is religious himself, and maintains

religion in his family. And all this he does in such a manner as to be accepted of God

therein. �evertheless, it is now necessary he should do something further; he must

embrace the Christian religion, God having now established it among men. �ot, he

might do this if he pleased, and it would be an improvement of his religion; but, he

must do it, his doing it is indispensably necessary to his acceptance with God for the

future. He that had believed the promise of the Messiah, must now believe the

performance of that promise. �ow God having given a further record concerning

his Son than what had been given in the Old Testament prophecies, he requires men

to receive that record when it is brought to them; and unless they do so, neither

their prayers nor their alms can any longer come up for a memorial before him.

Prayers and alms are indeed still accepted from those that believe in God and fear

him, if they have not an opportunity of knowing more. But with those to whom the

gospel is preached, it is necessary, in order to the acceptance of their persons,

prayers, and alms, that they should believe that Jesus is the Christ, and should

confide in him alone for acceptance. 2d, Though Cornelius has now an angel from

heaven talking to him, yet he must not receive the gospel of Christ from this angel,

nor be told by him what he ought to do, but must send for Peter to inform him. As

the former observation puts a remarkable honour upon the gospel, so doth this

upon the gospel ministry. It was not to angels, but to saints, persons compassed

about with infirmity, that this grace was given, to preach among the Gentiles the

unsearchable riches of Christ, that the excellence of the power might be of God, and

the dignity of Christ’s institution supported. And as it was an honour to the apostle,

that he must preach that which an angel might not, so it was a further honour, that

an angel was despatched from heaven on purpose to order him to be sent for.

Observe, reader, to bring a faithful minister and a willing people together, is a work

worthy of an angel, and what, therefore, the greatest of men should be glad to be

employed in.

COFFMA�, "Although called a "vision," the addition of the word "openly" would

seem to require that this supernatural event be understood as the actual appearance

of an angel of God to Cornelius. Again from Hervey:

It was, as Meyer said, a clear angelic appearance. There was no indistinctness or

confusion about it, and consequently it left no kind of doubt in the mind of

Cornelius.[4]

Cornelius ... It is notable that the names of individuals are known by God and those

representatives whom he commands to bear messages to men. Thus the angel called

Cornelius by his name. Despite the fact of this man's worship and alms-giving,

already mentioned, there is absolutely no evidence that he was a proselyte to

Judaism. Hervey observed that:

He is spoken of simply as a Gentile and as uncircumcised, indicating that though he

had learned from the Jews to worship the true God and to practice those virtues

which went up as a memorial to God, yet he was in no sense a proselyte.[5]

An angel of God ... The Scriptures reveal no less than seven classes of functions

performed by these holy beings on behalf of them who shall be saved, one of these

being, as in evidence here, that of aiding providentially in bringing sinners into

contact with the gospel. For more on this, see my Commentary on Hebrews and my

Commentary on Luke.

[4] A. C. Hervey, op. cit., p. 333.

[5] Ibid.

COKE, "Acts 10:3. About the ninth hour of the day— That is, about three o'clock

in the afternoon, at the time of theevening sacrifice. See Daniel 9:21; Daniel 9:27.

Perhaps Cornelius might be praying for the coming of the kingdom of the Messiah,

when the Gentiles were to be accepted as the people of God; for there was then a

general expectation that this kingdom would appear. In Acts 10:31 his particular

prayer, which he was offering up at that time, is said to have been heard.

CO�STABLE 3-4, "The ninth hour (3:00 p.m.) was the Jewish hour of prayer (cf.

Acts 3:1), so Cornelius may have been praying. Again God prepared two people to

get together by giving each of them a vision (cf. Saul and Ananias). Cornelius saw an

angel, not Jesus (Acts 10:7; Acts 10:22; Acts 10:30; Acts 11:13; cf. Acts 1:20).

"Lord" here is a respectful address such as "Sir," but the centurion undoubtedly

felt great awe when he saw this supernatural visitor (cf. Acts 10:30). Cornelius was

not calling the angel his Savior or his Sovereign. God had noted Cornelius' piety (his

prayers Godward, proseuchai, and his alms manward, cf. Acts 10:2) and was now

going to give him more revelation.

"Luke is suggesting that the prayers and the alms of this Gentile were accepted by

God in lieu of the sacrifices which he was not allowed to enter the Temple to offer

himself. In other words, God had acted to break down barriers between Jew and

Gentile by treating the prayers and alms of a Gentile as equivalent to the sacrifice of

a Jew." [�ote: P. F. Esler, Community and Gospel in Luke-Acts: The Social and

Political Motivations of Lucan Theology, p. 162.]

Modern missionaries have told stories of similar seekers after God. After they

penetrated some remote tribe and preached the gospel, the natives explained how

they had previously worshiped the God the missionary preached and had prayed for

more light. Romans 3:11 means that no one seeks God unless God draws him or her

to Himself, which is what God did with Cornelius.

PETT, "Cornelius was in his own home when he saw a vision. Cornelius was a

common Roman name. And this man was praying at the regular time of prayer (the

ninth hour), which we may presume was his custom. He was a God-fearer. At that

time he saw in a vision an angel of God, who came to him and spoke with him,

addressing him by name. Three in the afternoon (fifteen hundred hours) was not a

time for dreaming.

‘An angel of God.’ This indicates a more direct and more physical messenger than

the Spirit, which was necessary because Cornelius was not yet a man of the Spirit.

The coming of an angel of God speaking a person’s name takes us right back to

Luke 1:11; Luke 1:28. It is indicative in Luke of something that is to happen which

is vital for the future. See also Acts 5:19; Acts 8:26; Acts 12:7, where however he is

an ‘angel of the Lord’, for there it was in respect of believers.

4 Cornelius stared at him in fear. “What is it,

Lord?” he asked.

The angel answered, “Your prayers and gifts to

the poor have come up as a memorial offering

before God.

BAR�ES, "And when he looked on him - Greek: Having fixed his eyes attentively on him.

He was afraid - At the suddenness and unexpected character of the vision.

What is it, Lord? - This is the expression of surprise and alarm. The word “Lord” should have been translated “sir,” since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act_9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?”

Are come up for a memorial - Are remembered before God. Compare Isa_45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa_1:11-15; Amo_5:21-22; 1Sa_15:22, “To obey is better than sacrifice, and to hearken than the fat of rams,” Hos_6:6; Ecc_5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:

(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.

(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. “All their works they do to be seen of men”; and in their heart there is “no good thing toward the Lord God of Israel.” Compare 1Ki_14:13; 2Ch_19:3. Who ever hears of a man that “fears God,” and that prays, and that instructs his household in religion, that depends on morality for salvation?

(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.

(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God’s mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was - disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

CLARKE, "Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.

Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’s estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.

These prayers and alms came up for a memorial before God: this is a manifest allusion

to the meat-offering, which, in Lev_2:16, is said to be אזכרה azkerah, a memorial,

(speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

GILL, "And when he looked on him, he was afraid,.... What with the brightness of his clothing, Act_10:30 and the lustre of his countenance, and the majestic form in which he appeared, he perceived there was something uncommon and divine in this vision, and therefore was filled with awe and reverence, yea, with something of a panic fear; as it was usual, even with good persons, as the patriarchs and prophets of the Old Testament, Zacharias, the Virgin Mary, and others; from a sense of the greatness of the divine majesty, which they supposed to be near, or this to be an emblem of it, and from a notion that, at the sight of God, they should die.

And said, what is it, Lord what is the matter? what is to be said or done? What is the reason of this unusual appearance? Some of the Latin copies, and the Ethiopic version, read, "who art thou, Lord?" but by the angel's answer, not this, but the former was the question: for it follows,

and he said unto him, thy prayers and thine alms are come up for a memorial before God; that is, the prayers which he had put up in faith, for himself and family, and the charitable actions he had performed from a principle of love, were like sacrifices upon the altar, which ascended to God with acceptance; so these sacrifices of prayer and beneficence came up with acceptance from off that altar which sanctities the gift, or were acceptable to God, through Jesus Christ; these were taken notice of, approved by God, and remembered by him, and the fruits and effects he was shortly to enjoy; for that Cornelius was a believer, need not be questioned; since he was not only a devout and religious person, but one that feared God, which includes the whole of religion, internal and external; and so faith in Christ, without which he could not pray aright: there is no doubt of it, but he had read the prophecies of the Old Testament, attended the synagogues of the Jews, and believed in the Messiah to come, though he did not know that he was come, and that Jesus of Nazareth was he; so that his faith was of the same kind with that of the saints before the coming of Christ; and in this faith he did all the good works he did, which became acceptable to God through Christ, and without which it is impossible to please him.

HE�RY, "That he called him by his name, Cornelius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion (Act_10:4): When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings thence. And therefore Cornelius cries, “What is it, Lord? What is the matter?” This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth.

2. What the message was that was delivered to him.

(1.) He is assured that God accepts him in walking according to the light he had (v. 4): Thy prayers and thine alms are come up for a memorial before God. Observe, Prayers

and alms must go together. We must follow our prayers with alms; for the fast that God hath chosen is to draw out the soul to the hungry, Isa_58:6, Isa_58:7. It is not enough to pray that what we have may be sanctified to us, but we must give alms of such things as we have; and then, behold, all things are clean to us, Luk_11:41. And we must follow our alms with our prayers that God would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God; and he is here told that they were come up for a memorial before God. They were upon record in heaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage: “Thy prayers shall be answered, and thine alms recompensed.” The sacrifices under the law are said to be for a memorial. See Lev_2:9, Lev_2:16; Lev_5:12; Lev_6:15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to. What he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes are to become baptized Christians.

JAMISO�, "What is it, Lord?— language which, tremulously though it was uttered, betokened childlike reverence and humility.

Thy prayers and thine alms— The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.

are come up for a memorial before God— that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev_8:4).

CALVI�, "4.And he beheld, and was afraid. Luke expresseth his attentiveness in

plain words, that we may know that it was no vain imagination which came upon

the man as he was sleeping or doing some other thing. The fear wherewith he was

taken (655) proceeded from the perceiving of the majesty of God; (656) for so soon

as men conceive the presence of God, they must needs be afraid and cast down with

fear. And whereas his words do no whit terrify us, that must be imputed to our

sluggishness, because we do not know nor perceive that it is God which speaketh.

But the godly, to whom God revealeth himself in his word, do tremble when they

hear it, as Isaiah saith, (Isaiah 66:2.) Furthermore, the sight of God is unto them

terrible, not that they may always lie confounded, and be swallowed up of fear, but

only that they may humbly address themselves to reverence him.

What is it, Lord? It appeareth plainly by this answer, that Cornelius’ mind was

touched with religion; that he knew that he had to deal with God. Therefore the

common translation hath it evil, (657) Who art thou, Lord? And it is likely that that

which is there read was put in instead of this, forasmuch as in the Greek text there is

no doubtfulness, whereby the interpreter might be deceived, and all the copies agree

together in this reading, τι εστι. And assuredly, when Cornelius perceived that it is

God, he submitteth himself to obey; as the answer is nothing but a commandment.

Thy prayers and alms. Because God seemeth to be after a sort deaf, unless he

answer our petitions by and by, hence cometh that speech, that our prayers come

unto him, and that he is mindful thereof. Furthermore, the angel assigneth this as

the cause why God vouchsafeth to show to Cornelius the light of his gospel; because

he hath heard his prayers and accepted his alms. Whence we gather that virtues and

good works do not only please God, but that they are also adorned with this

excellent reward, that he heapeth upon us and enricheth us with greater gifts for

their sakes; according to that, “To him that hath shall be given,” (Matthew 13:12.)

And again,

“Well done, good and faithful servant; thou hast been faithful in a few things, I will

set thee over many things,”

(Matthew 25:21.)

For God doth after this sort extol his by a continual course of his gifts, as it were by

certain steps, until he bring them to the top.

But the Papists abuse this place two ways; for because God respected the prayers

and alms of Cornelius, so that he endued him with the faith of the gospel, they wrest

that unto the preparations which they have invented, as if a man did get faith by his

own industry and power, and did prevent (658) the grace of God by the merits of

works. Secondly, they gather, generally, that good works are meritorious in such

sort, that the graces of God are increased in every man as he hath deserved. In the

former they are too childishly deceived, whilst that they feign that the works of

Cornelius were acceptable to God before he was illuminate by faith. And we need

not to fet [seek] a proof far to refute their ignorance; for he could obtain nothing by

prayer unless faith went before, which only openeth the gate for us to pray; and

Augustine weigheth that well and wisely, who derideth Pelagius, because he said

that faith was obtained by prayers before it was in man in any measure: Who (saith

he) will seek a physician save he who is already healed in some part? And it is the

health of faith which teacheth us to knock. Furthermore, the fear of God and

godliness do plainly prove that he was regenerate by the Spirit. For Ezekiel giveth

(659) this praise to God alone, that he frameth the hearts of men to fear him,

(Ezekiel 32:40 [sic ].) And Isaiah saith, that the Spirit of the fear of God resteth in

Christ, (Isaiah 11:2,) that we may know that he can be found no where save only in

his members. Therefore it is too great folly to feign a man in the person of

Cornelius, who, having nature for his guide, can attain unto eternal life, or endeavor

to come thither. Therefore they reason blockishly, that we are able to prevent the

grace of God with the merits of works.

As touching the second error, when as they imagine that every one of us is increased

with greater graces as he hath deserved, it may easily be refuted. First, we deny that

we have any good works which God hath not freely given us; secondly, we say that

the right use of gifts cometh from him also and that this is his second grace, that we

use his former gifts well. Thirdly, we deny that we deserve any thing by our works,

(660) which are always lame and corrupt. Good works do indeed purchase for us the

increase of grace, but not by their own desert. For they cannot be acceptable to God

without pardon, which they obtain by the benefit of faith. Wherefore it is faith alone

which maketh them acceptable. (661) Thus did Cornelius obtain more perfect

knowledge of Christ by his prayers and alms, but in that he had God to be favorable

and merciful to his prayers and alms, that did depend upon faith.

Furthermore, if good works be esteemed [estimated] by faith, it is of mercy, and not

of merit, that God doth allow [approve] them. For because faith findeth no worthy

thing in us whereby we can please God, it borroweth that of Christ which we want.

And this is too perverse, that though the Papists have this word merit every now and

then in their mouths, and cease not to puff up fools with a vain confidence, yet they

bring nothing whereby the studies of men may be moved to do well. For they leave

their consciences always in a doubt, and command men to doubt whether their

words please God or not. Must not men’s minds need faint when they are possessed

with such fear? But as for us, though we take merit from works, yet when as we

teach that there is a reward laid up for them, we prick men forward with an

excellent and sharp prick, to desire to live well. For we address ourselves then

joyfully to serve God, when we are persuaded that we lose not our labor. And

whereas there appeareth at this day no more plentiful abundance of the gifts of the

Spirit, but that the more part doth rather wither away, we must thank our

unthankfulhess for that. For as God did crown Cornelius’ prayers and alms, and

holiness, with the most precious pearl of his gospel, so there is just cause why he

should suffer us to starve, being brought unto hungry poverty, when as he seeth us

abuse the treasure of his gospel wickedly and ungodlily.

Yet here may a question be asked, Whether faith require the knowledge of Christ,

or it be content with the simple persuasion of the mercy of God? for Cornelius

seemeth to have known nothing at all concerning Christ. But it may be proved by

sound proofs that faith cannot be separated from Christ; for if we lay hold upon the

bare majesty of God, we are rather confounded with his glory, than that we feel any

taste of his goodness. Therefore, Christ must come between, that the mind of man

may conceive that God is merciful. And it is not without cause that he is called the

image of the invisible God, (Colossians 1:15;) because the Father offereth himself to

be holden in his face alone. Moreover, seeing that he is the way, the truth, and the

life, (John 14:6;) whithersoever thou goest without him, thou shalt be enwrapped on

every side in errors, and death shall meet you [thee] on every side. We may easily

answer concerning Cornelius. All spiritual gifts are offered unto us in Christ; and

especially whence cometh regeneration, save only because we are ingrafted into the

death of Christ, our old man is crucified? (Romans, 6:5, 6.) And if Cornelius were

made partaker of the Spirit of Christ, there is no cause why we should think that he

was altogether void of his faith; neither had he so embraced the worship of the true

God, (whom the Jews alone did worship,) but that he had also heard (662)

somewhat of the promised Mediator; though the knowledge of him were obscure

and entangled, yet was it some. Whosoever came at that time into Judea he was

enforced to hear somewhat of the Messiah, yea, there was some fame of him spread

through countries which were far off. (663) Wherefore, Cornelius must be put in the

catalogue of the old fathers, who hoped for salvation of the Redeemer before he was

revealed. And it is properly (664) [improperly] said of Augustine, that Peter

grounded his faith; whereas it had now before a firm foundation; although

Augustine thinketh as we do in the thing itself, who affirmeth plainly, that Cornelius

could not pray unless he had faith, in his Book of the Predestination of Saints, and

other places.

COFFMA�, "What is it, Lord? ... The use of this word here, and by Peter in Acts

10:14, may not have been in exactly the same manner; but both instances suggest the

supernatural nature of what was taking place. That one should have an angel speak

to him is beyond all natural phenomena; nor should this fact be lost on believers.

The Christian religion is a supernatural religion; and, if the supernatural elements

in it can be denied, the entire system is not merely worthless, but detestable.

Incidentally, the popular idea of winged angels is probably derived from the

cherubim (Exodus 25:20) and from the seraphim (Isaiah 6:2); but there are no �ew

Testament descriptions of angels with any mention of wings.

A memorial before God ... What interest attaches to these words! Man's natural

desire for a permanent memorial may truly be realized, but not in the types of

monuments so often erected. The true memorial ascends to the presence of the

Father in heaven, and it is made up of the prayers and alms of those who, upon

earth, loved God and sought to know and do his will.

Someone has remarked that "Cornelius was a do-gooder"; and while not wishing to

deny this at all, this writer would like to point out that there is a remarkable

distinction between Cornelius and the "do-gooders" promoting the public welfare

today. The difference is this: Cornelius did alms with his own money, whereas

another class of "do-gooders" practice all their mercies and charities by spending

other people's money, not their own.

COKE, "Acts 10:4. What is it, Lord— That is, "Protect me from all danger, and let

me know the meaning of this vision." The expression thy prayers, &c. are come up

for a memorial, has reference to the incense offered under the law, which ascended

in fumes, when burned; and implies that the prayers and alms of Cornelius were

more grateful than the stream of burnt incense, or of the most costly sacrifice which

he could have offered.

ELLICOTT, "(4) Are come up for a memorial before God.—The word so used was

emphatically sacrificial and liturgical, as, e.g., in Leviticus 2:2; Leviticus 2:9;

Leviticus 2:16; Leviticus 5:12; Leviticus 6:15; Sirach 45:16; and elsewhere. The

words implied, therefore, that the “prayers and alms” were accepted as a true

sacrifice, more acceptable than the blood of bulls and goats. If we ask, in the

technical language of a later theology, how they could be accepted when they were

offered prior to a clear faith in Christ, and therefore before justification, the answer

is that the good works were wrought by the power of God’s grace already working

in him. He was believing in the Light that lighteth every man, though as yet he did

not identify that Light with its manifestation in Jesus as the Christ (John 1:9). He

had the faith which from the beginning of the world has justified—the belief that

God is, and that He is a rewarder of them that diligently seek Him (Hebrews 11:6).

PETT 4-6, "In spite of being a centurion he was afraid (or ‘filled with awe’). Such

visitations were not in his line, and he must have wondered what it might mean. He

was probably not a man given to visions. And looking at the angel he said, “What is

it, Lord?’ This may signify that he saw the angel as the ‘Angel of God’ described in

the Old Testament who was regularly God revealing Himself in physical form, or he

may have been using ‘lord’ as a title of homage and respect, although certainly with

a deeper significance than ‘sir’.

The Angel then replied to him and explained that God knew about his life, and

about his genuineness in praying and his charitable behaviour, and was keeping

them within His mind. They were like a ‘memorial’, a pleasing odour rising to God.

Cornelius was in favour with God. Therefore he must send to the house of Simon

the tanner for a man called Peter, so that Simon might be fetched to him. We can

compare here Acts 9:11. When men pray sincerely God meets with them.

5 �ow send men to Joppa to bring back a man

named Simon who is called Peter.

GILL, "And now send men to Joppa,.... Which lay near to Caesarea; and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.

HE�RY, "(2.) He is appointed to enquire after a further discovery of divine grace, now lately made to the world, Act_10:5, Act_10:6. He must send forthwith to Joppa, and enquire for one Simon Peter; he lodgeth at the house of one Simon a tanner; his house is by the sea side, and, if he be sent for, he will come; and when he comes he shall tell thee what thou oughtest to do, in answer to thy question, What is it, Lord? Now here are two things very surprising, and worthy our consideration - [1.] Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it, and yet there is something further that he ought to do - he ought to embrace the Christian religion, now that God has established it among men. Not, He may do it if he pleases; it will be an improvement and entertainment to him. But, He must do it; it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah must now believe the performance of that promise. Now that God has given a further record concerning his Son than what had been given in

the Old Testament prophecies he requires that we receive this when it is brought to us; and now neither our prayers nor our alms can come up for a memorial before God unless we believe in Jesus Christ, for it is that further which we ought to do. This is his commandment, that we believe. Prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more; but, from those to whom it is preached that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they believe this, and rest upon him alone for acceptance. [2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say is, “Send for Peter, and he shall tell thee.” As the former observation puts a mighty honour upon the gospel, so does this upon the gospel ministry: it was not to the highest of angels, but to those who were less that the least of all saints, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ (Eph_3:8), that the excellency of the power might be of God, and the dignity of an institution of Christ supported; for unto the angels hath he not put in subjection the world to come (Heb_2:5), but to the Son of man as the sovereign, and the sons of men as his agents and ministers of state, whose terrors shall not make us afraid, nor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle that he must preach that which an angel might not, so it was a further honour that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.

JAMISO�, "send to Joppa ... for one Simon, etc.— (See on Act_9:11).

CALVI�, "5.�ow send to Joppa. God dealt most favorably with Cornelius, in that

he doth not command him to go himself, but to send messengers unto Peter, that he

may stay quietly at home, and that Peter may endure the toil of the journey for his

sake. But let us not wonder that Cornelius was so courteously handled, seeing that

God thrusteth the ministers of his word daily upon the unwilling; so that he

appeareth of his accord to those which do not seek him, as he saith by Isaiah, (Isaiah

65:1.) But why doth not the angel rather teach him? (665) For this seemeth an

inconvenient (666) thing that he resigneth his office to a mortal man; for the oracle

should have had greater authority than when the gospel is preached to him by a

mortal man. As when Christ appeared to Paul by a vision, he set, notwithstanding,

Ananias to teach him, that he might by such an example establish the ministry of the

preaching of the gospel, which he committed to his Church; so now the angel giveth

place to Peter, that he may execute the office committed unto him by Christ.

Therefore, whosoever will be the disciple of Christ, and be illuminated by the

(heavenly) light of the heavenly wisdom, let him not grudge to use attentiveness and

docility toward the external voice of men, which Christ useth as an instrument, and

whereunto he will have our faith annexed. And we see how sore God hath punished

their furious pride, who, contemning preaching, have looked for (667) revelations

from heaven. For since God will be heard in men, the ministers to whom he hath

given his word (668) cannot be contemned without contempt and reproach of him.

�evertheless, I confess that the spirits must be proved, (1 John 4:1,) that we hear not

without choice whosoever do pretend that they are ministers of Christ. But because

faith cometh by hearing, (Romans 10:17,) no man shall attain thereunto which shall

refuse and despise the word when it is preached,

COFFMA�, "The angel's directions as given to Cornelius to enable him to contact

Peter were full, explicit, sufficient and correct. The mention of Simon's occupation

was noted under Acts 9:43; and, if Simon was the head of a large tanning industry,

which is a definite possibility, the mention of his being a tanner would greatly have

facilitated finding him.

The big question that appears here, however, is, "Why did not the angel himself tell

Cornelius what to do to be saved?" The sole purpose of Cornelius' sending for Peter

was to speak words "whereby thou shalt be saved" (Acts 11:14); and the thought

inevitably surfaces as to why the angel himself did not speak those words. As Root

noted:

Jesus committed this task to man and does not intend to relieve him of it. An angel

sent Philip to the Ethiopian; but it was the man Philip that told him what to do to be

saved. Also, Jesus himself appeared to Saul; but it was Ananias who was

commissioned to tell Saul what to do to be saved; and this same pattern is here. �ot

the angel, but Peter would tell Cornelius what to do to be saved.[6]

Milligan also answered this question the same way:

Because Jesus had committed to the apostles, and through them to the church, the

word of reconciliation (Acts 1:8; 2 Corinthians 5:18,19; 1 Timothy 3:15; and 2

Timothy 2:2).[7]

The importance of Peter's participation in this event was stressed by Lange, thus:

It was so ordered that the first pagan should be baptized and received into the

church, not by an ordinary member of the church, nor by an evangelist like Philip,

but by one of the Twelve themselves, and indeed by that one, who had by his words

and deeds, become the most prominent of their number.[8]

Also, as noted in the introduction to this chapter, this was one of the factors

establishing this event as altogether unique.

[6] Orin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p. 75.

[7] Robert Milligan, Analysis of the �ew Testament (Cincinnati, Ohio: Bosworth,

Chase and Hall, Publishers, 1974), p. 349.

[8] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan

Publishing House, 1866), p. 192.

ELLICOTT, "(5, 6) Call for one Simon, whose surname is Peter.—The

circumstances of the communication present, it is obvious, a striking parallelism

with those attendant on the revelation to Ananias in Acts 9:10-17. To those who

regard both narratives as fictitious, the resemblance will appear as characteristic of

St. Luke’s style as a writer. Admitting, however, the possibility of a divine guidance

being given by a supernatural message, it will not seem strange to us, as has been

said already, that it should in each case take the form which made it most effectual,

giving directions as to names and places, and yet leaving something open as a test of

faith.

6 He is staying with Simon the tanner, whose

house is by the sea.”

BAR�ES, "He lodgeth - He remains as a guest at his house. See Act_9:43.

By the sea-side - Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams or of any body of water to convey away the filth produced in the operation of dressing skins.

CLARKE, "Simon a tanner - See the note on Act_9:43.

What thou oughtest to do - From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, “Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do.” This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Act_11:14, where it stands in substance.

GILL, "He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Act_9:43.

whose house is by the sea side; Joppa was a sea port, 2Ch_2:16 Jon_1:3 hence we

read of ימא�דיפו, "the sea of Joppa" (x); and also of למינה�של�יפו, "the port of Joppa" (y); now Simon's house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z),

"they place dead carcasses, graves, ואת�הבורסקי, "and a tanner's workshop", (in which he

dresses his skins,) fifty cubits from the city; nor do they make a tanner's workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.''

The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, "and the house of Cornelius is near the sea"; for not his, but Simon's is meant:

he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Act_10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions.

7 When the angel who spoke to him had gone,

Cornelius called two of his servants and a devout

soldier who was one of his attendants.

BAR�ES, "A devout soldier - A pious man. This is an instance of the effect of piety in a military officer. Few people have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the disadvantages of a camp are not necessarily hostile to the existence of piety. Compare Luk_3:14.

CLARKE, "And a devout soldier - It has already been remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time.

GILL, "And when the angel which spake unto Cornelius was departed,.... For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for

he called two of his household servants; who were not of the band of soldiers

under him, but were servants in his family, and such as feared God with him;

and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.

HE�RY, "III. His immediate obedience to these orders, Act_10:7, Act_10:8. He sent with all speed to Joppa, to fetch Peter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends (Act_10:24), a little congregation of them, that could not go with him to Joppa, and therefore he sends for Peter. Observe, 1. When he sent: As soon as ever the angel which spoke unto him had departed, without dispute or delay, he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it told him. He made haste, and delayed not, to do this commandment. In any affair wherein our souls are concerned it is good for us not to lose time. 2. Whom he sent: Two of his household servants, who all feared God, and a devout soldier, one of those that waited on him continually. Observe, a devout centurion had devout soldiers. A little devotion commonly goes a great way with soldiers, but there would be more of it in the soldiers if there were but more of it in the commanders. Officers in an army, that have such a great power over the soldiers, as we find the centurion had (Mat_8:9), have a great opportunity of promoting religion, at least of restraining vice and profaneness, in those under their command, if they would but improve it. Observe, When this centurion had to choose some of his soldiers to attend his person, and to be always about him, he pitched upon such of them as were devout; they shall be preferred and countenanced, to encourage others to be so. He went by David's rule (Psa_101:6), Mine eye shall be upon the faithful in the land, that they may dwell with me. 3. What instructions he gave them (Act_10:8): He declared all these things unto them, told them of the vision he had, and the orders given him to send for Peter, because Peter's coming was a thing in which they were concerned, for they had souls to save as well as he. Therefore he does not only tell them where to find Peter (which he might have thought it enough to do - the servant knows not what his Lord doeth), but he tells them on what errand he was to come, that they might importune him.

JAMISO�, "when the angel ... was departed, he called— immediately doing as directed, and thereby showing the simplicity of his faith.

a devout soldier of them that waited on him continually— of the “soldiers under him,” such as the centurion at Capernaum had (Mat_8:9). Who this “devout soldier” was, can only be matter of conjecture. Da Costa [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter - whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself - he is no other than the

Evangelist Mark.

CALVI�, "7.And after that the angel. Luke declareth here how ready Cornelius

was to obey when as he maketh no tarriance, but doth that with all diligence which

he was commanded to do. And this was the cause that he was so forward, because he

believed the promise; as want of faith is the cause why we are so slow to follow God.

Angels come not flying to us from heaven that they may appoint us certain men, but

that voice of Christ soundeth in all men’s cars.

“Seek, and ye shall find; knock, and it shall be opened unto you,”

(Matthew 7:7.)

How is it that of an hundred scarce one or two will stir one foot, that some creep so

little that they profit but a little, but because we do not indeed believe the promise?

Therefore, let us learn that we must not drive off from day to day, but every man

must hasten thither whither he is called, so soon as he heareth the voice of God.

Two of his servants. Cornelius had this reward for being so diligent in teaching his

family, that he had faithful and honest servants who were willing to do him service;

and also such as that he might commit any thing to them. On the other side, the

Lord doth oftentimes punish masters with just punishments who have no regard to

instruct their families. For they find those justly stubborn and unfaithful whom they

would not frame unto godliness and the fear of God, and also they are afraid of

their treachery.

A godly soldier. Forasmuch as this soldier was much conversant with Cornelius, he

had also taught him to fear God, as well as his household servants. It is meet that we

call to mind here that which I touched before, that there is no kind of life which

excuseth us but that we must worship God purely. For a soldier’s life was at that

time most corrupt; for they were fallen unto filthy licentiousness, from the ancient

discipline, and yet the Spirit of God beareth record in this place of the godliness of

soldiers. Wherefore, there is no cause why they should require a calling that is free

from worshipping God, under color of warfare, who would by one means or other

be free from all righteousness. If they deny that they can serve God because they be

soldiers, they shall have these two soldiers meet judges and witnesses against them

at the last day, who shall condemn them. And in the mean season, those brain-sick

fellows are condemned who cry that it is unlawful for Christians to carry weapons.

For these men were warriors, and yet godly, and when they embrace Christ they

forsake not their former kind of life; they cast not away their armor as hurtful, nor

yet forsake their calling.

BE�SO�, "Acts 10:7-8. When the angel was departed, he called, &c. — He was

obedient to the heavenly vision, without dispute or delay, and sent forthwith to

Joppa to fetch Peter to him. Had he himself only been concerned, he might have

gone to Joppa to Peter; but he had a family, and kinsmen and friends, (Acts 10:24,)

a little congregation of them, that could not go with him, and therefore he sends for

Peter. And to show him the greater respect, he sends two of his household servants

— All of whom feared God; (Acts 10:2;) and a devout soldier that waited on him

continually — Always attended his person. How many such attendants have our

modern officers? A devout soldier would now be looked upon by many as little

better than a deserter from his colours. Observe, a devout centurion had devout

soldiers; a little devotion, indeed, commonly goes a great way with soldiers; but

there would be more of it in them, if there were more of it in their commanders. And

when he had declared all these things — Just in the manner they had happened, of

which he informed them, because Peter’s coming was a matter in which they also

were concerned, having souls to save as well as he. He sent them to Joppa — That

very evening. Thus, on Cornelius’s part, all things are disposed toward his receiving

the gospel; and the same providence, at the same time, disposes all things on Peter’s

part toward his coming to publish it.

COFFMA�, "The scope and extent of the centurion's authority appears in this

verse to have been far beyond what is usually associated with the commander of a

hundred men. Several of the soldiers were assigned to wait on Cornelius continually,

and one of these was dispatched with the two servants sent to Joppa, perhaps to

serve as an escort or guard. Moreover, the two household-servants appear in context

as two of many, certainly not as the only two he had. Also, the authority to initiate

and order a military mission involving a soldier plainly belonged to Cornelius,

indicating an authority more like that of a colonel or general in present-day armies,

rather than that of a captain, with which rank centurion is usually equated.

The detail thus dispatched by Cornelius left almost immediately; because their

arrival time at Joppa, some 30 miles distant, on the following day about noon,

demands the understanding that they departed for Joppa about 3:00 o'clock that

same afternoon of the angel's visitation, the same being the ninth hour (Acts 10:3).

See under Acts 10:9. The promptness and obedience of Cornelius to the angelic

command are evident.

Having rehearsed all things unto them ... A mutual love and trust between Cornelius

and his subordinates appear in such a thing as this. Rather than writing a letter,

Cornelius fully explained the details and purpose of his mission to trusted servants

and sent them on their way.

ELLICOTT, "(7) A devout soldier.—The word implies that the man was, like his

superior officer, a convert to the faith of Israel, though not, in the full sense of the

word, a proselyte. It is natural to infer the same of the two slaves to whom their

master imparted the vision, which to those who were living as heathens would have

seemed strange and unintelligible. It is obvious that all such facts are interesting as

throwing light on the character of Cornelius, and showing that, to the extent of his

power, he sought to lead those over whom he had any influence to the Truth which

he had found precious as leading him to a higher life.

8 He told them everything that had happened and

sent them to Joppa.

BAR�ES, "And when ... - “It has been remarked that from Joppa, Jonah was sent to preach to the Gentiles at Nineveh, and that from the same place Peter was sent to preach to the Gentiles at Caesarea” (Clarke).

CLARKE, "He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.

GILL, "And when he had declared all these things unto them,.... Which he had heard and seen in the vision, and of which he gave them a particular account; partly to engage them the more cheerfully to go on the errand, and partly that they might be able to give a distinct relation of it to Peter, that so he might be moved the more to comply with the request, and come along with them:

he sent them to Joppa; perhaps not that evening, since it was at the ninth hour, or three o'clock in the afternoon, when Cornelius had the vision; and some time must be taken up in discourse with the angel, and afterwards in sending for his servants, and relating the affair to them, and giving them their proper instructions. So that it may be they did not set out till early the next morning, as seems from the following verse.

CALVI�, "8.Whereas Cornelius expoundeth the whole matter to the soldier and his

servants, it tendeth to this end, that he may the more encourage them to give ear to

the commandment, which they see is rather a commandment of God than of man;

and he is not afraid to make known unto them so great a matter whom he had

instructed well before.

Peter’s Vision

9 About noon the following day as they were on

their journey and approaching the city, Peter

went up on the roof to pray.

BAR�ES, "Peter went up ... - The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer. See the notes on Mat_6:6; Mat_9:2. Even when there was no room constructed on the roof, the roof was a common resort for retirement and prayer. Around the edge a battlement or parapet was commonly made, within which a person could be quite retired from public view. “At Jaffa, the ancient Joppa,” says Prof. Hackett (lllustrations of Scripture, p. 81), “where Peter was residing at the time of his vision on the house-top, I observed houses furnished with a wall around the roof, within which a person could sit or kneel without any exposure to the view of others, whether on the adjacent houses or in the streets. At Jerusalem I entered the house of a Jew early one morning, and found a member of the family, sitting secluded and alone on one of the lower roofs, engaged in reading the Scriptures and offering his prayers.”

Dr. Thomson (Land and the Book, vol. i. p. 52) says of these roofs, “When surrounded with battlements, and shaded by vines trained over them, they afford a very agreeable retreat, even at the sixth hour of the day - the time when Peter was favored with that singular vision, by which the kingdom of heaven was thrown open to the Gentile world.”

About the sixth hour - About twelve o’clock (at noon). The Jews had two stated seasons of prayer, morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus, David says Psa_55:17, “Evening and morning, and at noon, will I pray, and cry aloud.” Thus, Daniel “kneeled upon his knees three times a day and prayed,” Dan_6:10, Dan_6:13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours (Clem. Alex. as quoted by Doddridge). Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.

CLARKE, "On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe.

Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily.

GILL, "On the morrow, as they went on their journey,.... From Caesarea to Joppa; Joppa is said to be six and thirty miles distant from Caesarea; so far Caesarea was from Lydda, but it seems to be further from Joppa; for according to Josephus (b), from

Joppa to Antipatris were a hundred and fifty furlongs, which are almost nineteen miles, and from thence to Caesarea were twenty six miles; unless there was a nearer way by the sea shore, as there was a way by that from Caesarea to Joppa, of which the above author makes mention (c); wherefore they must either have set out the evening before, or early that morning, to get to Joppa by the sixth hour, or twelve o'clock at noon; as it seems they did, by what follows:

and drew nigh unto the city; that is, of Joppa, were but a little way distant from it:

Peter went up upon the housetop to pray; the roofs of houses in Judea were flat, and persons might walk upon them, and hither they often retired for devotion and recreation; See Gill on Mat_10:27, Mat_24:17, it was on the former count, namely for prayer, that Peter went up thither, and that he might, be private and alone, and undisturbed in the discharge of that duty. This being at a tanner's house, though not in his shop, brings to mind a canon of the Jews (d),

"a man may not enter into a bath, nor into a tanner's shop, near the Minchah,''

or time of prayer. Now this was about the sixth hour or twelve o'clock at noon, when Peter went up to pray; at which time the messengers from Cornelius were near the city of Joppa; this was another time of prayer used by the Jews, and is what they call the great Minchah, which began at the sixth hour and an half, and so was as is here said, about the sixth hour See Gill on Act_3:1.

HE�RY, "Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together - the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, Joh_18:28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Eph_3:6. Now here observe,

I. The circumstances of this vision.

1. It was when the messengers sent from Cornelius were now nigh the city, Act_10:9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.

2. It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Psa_55:17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour.

CALVI�, "9.On the morrow, as they journeyed. As Luke declared that Cornelius

was admonished by an oracle to send for Peter, so now he setteth down another

vision, whereby Peter is commanded to come to him. Whereby it appeareth that all

this matter was governed by the wonderful counsel of God, who doth both make

Cornelius apt to be taught, yea, he kindleth in him a study and desire to learn and,

on the other side, maketh Peter willing to take in hand to teach him. But we must

note the circumstances whereby he maketh the history more evident.

Peter went up upon the house, that he might pray alone by himself; for a quiet and

lone place is a great help to prayer, which thing Christ himself did not omit, that the

mind, being free from all things which might call it away, might be the more earnest

and bent toward God. And the Jews had another manner of houses and buildings

than we use; for they had walks upon the tops of their houses. The sixth hour was

then noon. And it is not to be doubted but that he got himself to prayer then

according to his custom. For because we are drawn away with divers businesses,

(670) and there is no end of turmoiling, unless we bridle ourselves, it is good to have

certain hours appointed for prayer, not because we are tied to hours, but lest we be

unmindful of prayer, which ought to be preferred before all cares and business.

Finally, we must think the same thing of time which we think of place; to wit, that

they are certain remedies whereby our infirmities is holpen; which, if the apostles

counted fit for them, how much must more the sluggish and slow use the same?

BE�SO�, "Acts 10:9-10. On the morrow, as they went — For they set out too late to

reach the place that night; Peter went up upon the house-top to pray — It has often

been observed, in the course of these notes, that the houses in Judea had flat roofs,

on which people walked for the sake of taking the air, and where they conversed,

meditated, and prayed. About the sixth hour — Besides the two stated hours of

prayer, at the time of the morning and evening sacrifice the more devout among the

Jews were used to set apart a third, and to retire for prayer at noon. Thus David,

(Psalms 55:17,) Evening and morning and at noon will I pray. And Daniel also

kneeled upon his knees three times a day and prayed. Whether Peter was induced

by this, or by some other reason, to retire for prayer at this time, it seems at least to

have been customary, in the first ages of the Christian Church, to offer up their

daily prayers at the third, the sixth, and the ninth hour. And he became very hungry

— At the usual meal-time; or rather, his hunger now was supernatural, to prepare

him for the trance and vision here mentioned; for the symbols in these

extraordinary discoveries were generally suited to the state of the natural faculties.

And he would have eaten — Greek, ηθελε γευσασθαι, would have taken some

refreshment; but while they made ready, he fell into a trance — Or ecstasy, as the

word, εκστασις, signifies; namely, such a rapture of mind as gives the person who

falls into it a look of astonishment, and renders him insensible of the external

objects around him, while, in the mean time, his imagination is agitated in an

extraordinary manner with some striking scenes which pass before it, and take up

all his attention. In this ecstasy of Peter, a very remarkable and instructive vision

was presented to him, by which the Lord prepared him for the service to which he

was immediately to be called; but to which, without some such discovery of the

divine will as was now made to him, he would have had an insuperable objection.

COFFMA�, "About the sixth hour ... This was noon, of course; and, as Bruce said,

"�oon was not one of the appointed times for prayer, but pious Jews prayed three

times a day (Psalms 55:17)."[9] Those who observed that custom prayed at noon. It

is remarkable that Peter, a fisherman, should have been one of the most devout of

his race, a fact indicated by his practice of a long-ingrained habit of prayer at noon,

as here.

While they made ready ... One is amazed at a comment of Bruce, who said of Peter

in this situation that "He probably called down for some food; and while this was

being prepared, the revelation came to him in a vision."[10] It should be

remembered, however, that Peter was not staying at the Waldorf, and that such a

thing as room service on top of the house would not have been available in a

tanner's residence. �o, it was noon; and the usual preparations for the midday meal

in Simon the tanner's house were being made, perhaps delayed a little; and, as many

a preacher has done since, Peter dozed while the ladies prepared dinner.

He fell into a trance ... This, of course, is something utterly different from merely

falling asleep. Milligan said that "A trance denotes a state in which the soul seems to

be freed from the body; so that it can then perceive things which lie beyond the

reach of the natural senses."[11] �othing much is known of the condition into which

Peter fell during the revelation recorded here; but it may be assumed that the kind

of trance into which he fell was not the ordinary state of the so-called "trance" into

which some are said to enter now. In the Old Testament, the example of Balaam

reveals that he, before uttering his prophetic oracles,

Saw the vision of the Almighty, falling into a trance, but having his eyes open

(�umbers 24:4). He hath said, which heard the words of God, and knew the

knowledge of the Most High, which saw the vision of the Almighty, falling into a

trance, but having his eyes open (�umbers 24:16).

All of the mention here of what Peter "saw" would indicate that this "trance" also

was one in which his eyes remained open, thus revealing his condition to have been

like that of the prophets of old who received words from Almighty God.

[9] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans,

Publishers, 1954), p. 218,

[10] Ibid.

[11] Robert Milligan, op. cit., p. 150.

COKE, "Acts 10:9. On the morrow, &c.— As the messengers of Cornelius were

upon the road, and just entering the town, St. Peter went up to the top of the house,

to spend some time in retirement and devotion; for the Jews had stated hours of

prayer in the day, namely, the times of the morning and evening sacrifices. See on

Ch. Acts 3:1. The more devout among them added a third, which was about noon,

and which they called "the time of the great meat-offering." See Psalms 55:17.

Daniel 6:10. Whether St. Peter was induced by this or by some other reason to retire

for prayer at this time, it seems at least to have been customary, in the first ages of

the Christian church, to offer up their daily prayers at the third, the sixth, and the

ninth hours. We have before observed, that in the Eastern countries, the roofs of the

houses were commonly flat; and the flat roofs, or some of the upper parts of the

houses, were the usual places for devout retirement, where the Jews were

accustomed to pray with their faces towards the temple of Jerusalem. See 1 Kings

8:29-30; 1 Kings 8:66. Psalms 138:2. Jonah 2:4 and the note on Mark 2:4.

ELLICOTT, "(9) As they went on their journey . . .—The distance from Cæsarea to

Joppa was about thirty Roman miles.

To pray about the sixth hour.—As in Acts 3:1, we again find St. Peter observing the

Jewish hours of prayer. The “hunger” mentioned in the next verse implies that up to

that time he had partaken of no food, and makes it probable that it was one of the

days, the second and fifth in the week, which the Pharisees and other devout Jews

observed as fasts. The flat housetop of an Eastern house was commonly used for

prayer and meditation (comp. Matthew 10:27; Matthew 24:17; Luke 17:31), and in

a city like Joppa, and a house like that of the tanner, was probably the only place

accessible for such a purpose.

BARCLAY 9-16, "Before Cornelius could be welcomed into the Church, Peter had

to learn a lesson. Strict Jews believed that God had no use for the Gentiles.

Sometimes they even went the length of saying that help must not be given to a

Gentile woman in childbirth, because that would only be to bring another Gentile

into the world. Peter had to unlearn that before Cornelius could get in.

There is one point which shows that Peter was already on the way to unlearning

some of the rigidness in which he had been brought up. He was staying with a man

called Simon who was a tanner (Acts 9:43; Acts 10:5). A tanner worked with the

dead bodies of animals and therefore he was permanently unclean (�umbers 19:11-

13). �o rigid Jew would have dreamed of accepting hospitality from a tanner. It was

his uncleanness that made it necessary for Simon to dwell on the sea-shore outside

the city. �o doubt this tanner was a Christian and Peter had begun to see that

Christianity abolished these petty laws and tabus.

At midday Peter went to the roof to pray. The house-roofs were flat and, since the

houses were small and crowded, people often went up to the roof for privacy. There

he had a vision of a great sheet being let down. Perhaps above the flat roof there

stretched an awning to ward off the heat of the sun; and maybe the awning became

in Peter's trance the great sheet. The word for sheet is the same as for a ship's sail.

Maybe on the roof Peter was looking out on the blue waters of the Mediterranean

and saw the ships' sails in the distance and they wove themselves into his vision.

In any event the sheet with the animals on it appeared to him and the voice told him

to kill and eat. �ow the Jews had strict food laws, recorded in Leviticus 11:1-47 .

Generally speaking the Jew might eat only animals which chewed the cud and

whose hoofs were cloven. All others were unclean and forbidden. Peter was shocked

and protested that he had never eaten anything that was unclean. The voice told him

not to call what God had cleansed unclean. This happened three times so that there

could be no possible mistake or dodging of the lesson. Once Peter would have called

a Gentile unclean; but now God has prepared him for the visitors who would come.

CO�STABLE 9-10, "Most Jews prayed twice a day, but pious Jews also prayed at

noon, a third time of prayer (Psalms 55:17; Daniel 6:10). However, Peter may have

been praying more because of the recent success of the gospel in Joppa (cf. Acts

9:42) than because praying at noon was his habit. The aorist tense of the Greek verb

proseuchomai suggests that Peter was praying about something definite rather than

generally. He probably went up on the flat housetop for privacy and the fresh sea

air. Luke's reference to Peter's hunger, which God evidently gave him, explains

partially why God couched His vision in terms of food. Food was what was on

Peter's mind. Peter's trance (Gr. ekstasis, Acts 10:10) was a vision (horama, Acts

10:17; Acts 10:19; Acts 11:5).

". . . on weekdays Jews ate a light meal in mid-morning and a more substantial meal

in the later afternoon." [�ote: Marshall, The Acts . . ., p. 185.]

Peter's vision 10:9-16

"Though Peter was not by training or inclination an overly scrupulous Jew, and

though as a Christian his inherited prejudices were gradually wearing thin, he was

not prepared to go so far as to minister directly to Gentiles. A special revelation was

necessary for that, and Luke now tells how God took the initiative in overcoming

Peter's reluctance." [�ote: Longenecker, p. 387.]

The original Greek, Roman, and Jewish readers of Acts all put much stock in

dreams, visions, and oracles. They believed they came from the gods, or the true

God in the case of Jews. So it is not surprising that Luke put much emphasis on

these events in his conversion stories of Saul and Cornelius. This would have put the

divine sanction for Christianity beyond dispute in the readers' minds. [�ote:

Witherington, p. 341.]

PETT, "It took them a day to get to Joppa. Meanwhile in Joppa Peter went onto the

rooftop of the house in order to pray at noon. The flat roofs of houses in Palestine

were places of quiet, of relaxation and of prayer. From there he would have a clear

view all around and many commentators consider that the vision (not dream) might

have arisen because a canopy hung over him keeping out the sun, or because he was

looking out at a canopy stretched out over rocks where seamen could shelter, or

even because he had spotted the billowing sails of a boat. It is equally possible that

he had actually recently seen something like this when a boat was being unloaded.

But the description is rather to be looked on as practical. How else were a group of

living creatures to be see as being lowered from heaven?

EBC 9-48, "THE PETRINE VISION AT JOPPA

THERE are two central figures in the conversion of Cornelius. The one is the centurion himself, the other is St. Peter, the selected and predestined agent in that great work. We have studied Cornelius in the last chapter, and have seen the typical character of all his circumstances. His time, his residence, his training. had all been providential, indicating to us the careful superintendence, the watchful oversight, which God bestows upon the history of individuals as well as of the Church at large. Let us now turn to the other figure, St. Peter, and see if the Lord’s providence may not be traced with equal clearness in the circumstances of his case also. We have found Cornelius at Caesarea, the great Roman port and garrison of Palestine, a very fitting and natural place for a Roman centurion to be located. We find Peter at this very same time at Joppa, a spot that was consecrated by many a memory and specially associated with a mission to the Gentiles in the times of the Elder Dispensation. Here we trace the hand of the Lord providentially ruling the footsteps of Peter though he knew it not, and leading him, as Philip was led a short time before, to the spot where his intended work lay. The sickness and death of Tabitha or Dorcas led St. Peter to Joppa. The fame of his miracle upon that devout woman led to the conversion of many souls, and this naturally induced Peter to make a longer stay in Joppa at the house of Simon the tanner. How natural and unpremeditated, how very ordinary and unplanned to the natural eye seem the movements of St. Peter! So they would have seemed to us had we been living at Joppa, and yet now we can see with the light which the sacred narrative throws upon the story that the Lord was guiding St. Peter to the place where his work was cut out when the appointed time should come. Surely the history of Peter and his actions has abundant comfort and sustaining hope for ourselves! Our lives may be very ordinary and commonplace; the events may succeed one another in the most matter-of-fact style; there may seem in them nothing at all worthy the attention of a Divine Ruler; and yet those ordinary lives are just as much planned and guided by supernatural wisdom as the careers of men concerning whom all the world is talking. Only let us take care to follow St. Peter’s example. He yielded himself completely to the Divine guidance, trusted himself entirely to Divine love and wisdom, and then found in such trust not only life and safety but what is far better, perfect peace and sweetest calm.

There is something very restful in the picture drawn for us of St. Peter at this crisis. There is none of that feverish hurry and restlessness which make some good men and their methods very trying to others. The notices of him have all an air of repose and Christian dignity. "As Peter went throughout all parts, he came down also to the saints which dwelt at Lydda"; "Peter put them all forth and prayed"; "Peter abode many days in Joppa"; "Peter went up upon the housetop to pray about the sixth hour." St. Peter, indeed, did not live in an age of telegrams and postcards and express trains, which all

contribute more or less to that feverish activity and restlessness so characteristic of this age. But even if he had lived in such a time, I am sure his faith in God would have saved him from that fussiness, that life of perpetual hurry, yet never bringing forth any abiding fruit, which we behold in so many moderns.

This results a good deal, I believe, from the development-I was almost going to say the tyranny, the unwitting tyranny-of modern journalism, which compels men to live so much in public and reports their every utterance. There are men never tired of running from one committee to another, and never weary of seeing their names in the morning papers. They count that they have been busily and usefully employed if their names are perpetually appearing in newspaper reports as speaking, or at any rate being present, at innumerable meetings, leaving themselves no time for that quiet meditation whereby St. Peter gained closest communion with heaven. It is no wonder such men’s fussiness should be fruitless, because their natures are poor, shallow, uncultivated, where the seed springs up rapidly, but brings forth no fruit to perfection, because it has no deepness of earth. It is no wonder that St. Peter should have spoken with power at Caesarea and been successful in opening the door of faith to the Gentiles, because he prepared himself for doing the Divine work by the discipline of meditation and thought and spiritual converse with his Risen Lord. And here we may remark, before we pass from this point, that the conversion of the first Gentile and the full and complete exercise of the power of the keys committed to St. Peter run on lines very parallel to those pertaining to the Day of Pentecost and the conversion of the earliest Jews in one respect at least. The Day of Pentecost was preceded by a period of ten days’ waiting and spiritual repose. The conversion of Cornelius and the revelation of God’s purposes to St. Peter were preceded by a season of meditation and prayer, when an apostle could find time amid all his pressing cares to seek the housetop for midday prayer and to abide many days in the house of one Simon a tanner. A period of pause, repose, and quietness preceded a new onward movement of development and of action.

I. Now, as in the case of Cornelius, so in the case of St. Peter, we note the place where the chief actor in the scene abode. It was at Joppa, and Joppa was associated with many memories for the Jews. It has been from ancient times the port of Jerusalem, and is even now rising into somewhat of its former commercial greatness, specially owing to the late development of the orange trade, for the production of which fruit Jaffa or Joppa has become famous. Three thousand years ago Joppa was a favourite resort of the Phoenician fleets, which brought the cedars of Lebanon to King Solomon for the building of the temple. (2Ch_2:16) At a later period, when God would send Jonah on a mission to Gentile Nineveh, and when Jonah desired to thwart God’s merciful designs towards the outer world, the prophet fled to Joppa and there took ship in his vain effort to escape from the presence of the Lord. And now again Joppa becomes the refuge of another prophet, who feels the same natural hesitation about admitting the Gentiles to God’s mercy, but who, unlike Jonah, yields immediate assent to the heavenly message, and finds peace and blessing in the paths of loving obedience. The very house where St. Peter abode is still pointed out. It is situated in the southwestern part of the town, and commands a view over the bay of Joppa and the waters of that Mediterranean Sea which was soon to be the channel of communication whereby the gospel message should be borne to the nations of the distant West. We remark, too, that it was with Simon the tanner of Joppa that St. Peter was staying. When a great change is impending various little circumstances occur, all showing the tendencies of the age. By themselves and taken one by one they do not express much. At the time when they happen men do not regard them or understand their meaning, but afterwards, and reading them in the light of accomplished facts, men behold their significance. Thus it was with Simon Peter and

his visit to Simon the tanner of Joppa. Tanners as a class were despised and comparatively outcast among the Jews. Tanning was counted an unclean trade, because of the necessary contact with dead bodies which it involved. A tan-yard must, according to Jewish law, be separated by fifty yards at least from human dwellings. If a man married a woman without informing her of his trade as a tanner, she was granted a divorce. The whole trade of tanners was under a ban, and yet it was to a tanner’s house that the Apostle made his way, and there he lodged for many days, showing that the mind even of St. Peter was steadily rising above narrow Jewish prejudices into that higher and nobler atmosphere where he learned in fullest degree that no man and no lawful trade are to be counted common or unclean.

II. We note, again, the time when the vision was granted to St. Peter and the mind of the Lord was more fully disclosed to him. Joppa is separated from Caesarea by a distance of thirty miles. The leading coast towns were then connected by an excellent road, along which horses and vehicles passed with ease. The centurion Cornelius, when he received the angelic direction, forthwith despatched two of his household servants and a devout soldier to summon St. Peter to his presence. They doubtless travelled on horseback, leading spare beasts for the accommodation of the Apostle. Less than twenty-four hours after their departure from Caesarea they drew nigh to Joppa, and then it was that God revealed His purposes to His beloved servant. The very hour can be fixed. Cornelius saw the angel at the ninth hour, when, as he himself tells us, "he was keeping the hour of prayer". (Act_10:30) Peter saw the vision at the sixth hour, when he went up on the housetop to pray, according to the example of the Psalmist when he sang, "In the evening and morning and at noon-day will I pray, and that instantly." St. Peter evidently was a careful observer of all the forms amid which his youthful training had been conducted. He did not seek in the name of spiritual religion to discard these old forms. He recognised the danger of any such course. Forms may often tend to formalism on account of the weakness of human nature. But they. also help to preserve and guard the spirit of ancient institutions in times of sloth and decay, till the Spirit from on high again breathes upon the dry bones and imparts fresh life. St. Peter used the forms of Jewish externalism, imparting to them some of his own intense earnestness, and the Lord set His seal of approval upon his action by revealing the purposes of His mercy and love to the Gentile world at the noontide hour of prayer. The wisest masters of the spiritual life have ever followed St. Peter’s teaching. We may take, for instance, Dr. Goulburn in his valuable treatise on Personal Religion. In the sixth chapter of the fourth part of that work he has some wise thoughts on living by rule in the Christian life, where he points out the use of rules and their abuse, strongly urging upon those who desire to grow in grace the formation of rules by which the practices Of religion and the soul’s inner life may be directed and shielded. There is, for instance, no law of Christ which ties men down to morning and evening prayer. Yet does not our own daily experience teach that, if this unwritten rule of the Christian life be relaxed under the pretence of higher spirituality, and men pray only when they feel specially inclined to communion with the unseen, the whole practice of private as well as of public prayer ceases, and the soul lives in an atheistic atmosphere without any recognition or thought of God. This danger has been recognised from the earliest times. Tertullian was a man of narrow views, but of the most intense piety. He was a devout student of the New Testament, and a careful observer of the example of our Lord and His Apostles. The early Christians adopted from the Jews the custom of prayer at the various hours of the day, and turned it into a practical rule of Christian discipline, acknowledging at the same time that there was no scriptural obligation in the rule, but that it was a mere wise device for the development of the spiritual life. This was the origin of what are technically called the Canonical

Hours, Matins with Lauds, Prime, Tierce, Sext, Nones, Evensong, and Compline, which can be traced back in germ to the age next after the Apostles, and were originally grounded upon the example of the Apostles themselves, and specially upon that of St. Peter’s practice at Joppa. Let us hear Tertullian on this matter. He wrote a treatise on prayer, in which he presses upon the men of his time the duty of earnestness and intensity in that holy exercise, and when doing so touches upon this very point: "As respecting the time of prayer the observance of certain hours will not be un-profitable-those common hours, I mean, which mark the intervals of the day-the third, sixth, ninth-which we find in Scripture to have been made more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at the third hour. Peter saw his vision on the housetop at the sixth hour. Peter and John went into the Temple at the ninth hour when they restored the paralytic to his health." Tertullian then adds the following wise observations, showing that he quite grasped the essential distinction between the slavery of the law and the freedom of the gospel in the matter of external observances: "Albeit these practices stand simply without any Divine precept for their observance; still it may be granted a good thing to establish some definite rule which may both add stringency to the admonition to pray and may, as it were by a law, tear us out of our ordinary business unto such a duty. So that we pray not less than thrice in the day, debtors as we are to three-Father, Son, and Holy Spirit-besides of course our regular prayers on the entrance of light and of night." The ecclesiastical practice of the Hours may be turned into a mere formal repetition of certain prescribed tasks; but, like all other ordinances which trace themselves back to primitive Christianity, the Hours are based on a true conception and a noble ideal of the prevailing and abounding place which prayer should occupy in the soul’s life, according to the Saviour’s own teaching when He spake a parable to His disciples to this end that men ought always to pray and not to faint.

III. We now arrive at the vision which Peter saw upon the housetop. The Apostle, having ascended upon the housetop commanding a view over the blue waters of the Mediterranean lying shimmering and sweltering beneath the rays of the noonday sun, became hungry, as was natural enough, because the usual time of the midday meal was drawing nigh. But there was a deeper reason for the Apostle’s felt need of refreshment, and a more immediate providence was watching over his natural powers and their action than ever before had been revealed. The natural hunger was divinely inspired in order that just at that instant when the representatives and delegates of the Gentile world were drawing nigh to his abode he might be prepared-to accord to them a fitting reception. To the mere man of sense or to the mere carnal mind the hunger of St. Peter may seem a simple natural operation, but to the devout believer in Christianity who views it as the great and perfect revelation of God to man, who knows that His covenants are in all things well-ordered and sure, and that in His works in grace as well as in His works in nature the Lord leaves nothing to mere chance, but perfectly orders them all down to the minutest detail, to such a one this human hunger of St. Peter’s appears as divinely planned in order that a spiritual satisfaction and completeness may be imparted to his soul unconsciously craving after a fuller knowledge of the Divine will. St. Peter’s hunger is, in fact, but a manifestation in the human sphere of that superhuman foresight which was directing the whole transaction from behind this visible scene; teaching us, in fact, the lesson so often repeated in Holy Scripture that nothing, not even our feelings, our infirmities, our passions, our appetites, are too minute for the Divine love and care, and encouraging us thereby to act more freely upon the apostolic injunction, "In everything by prayer and supplication let your requests be made known unto God." If St. Peter’s hunger were taken up and incorporated with the Divine plan of salvation, we may be

sure that our own wants and trials do not escape the omniscient eye of Him who plans-all our lives, appointing the end from the very beginning. St. Peter was hungry, and as food was preparing he fell into a trance and then the vision, answering in its form to the hunger which he felt, was granted. Vain questions may here be raised, as we noted before in the case of St. Paul, concerning the trance of the Apostle and the communications he held with the unseen world. They are vain questions for us to raise or to attempt to answer, because they belong to an unexplored land full, as many modern experiments show, of strange mysterious facts peculiar to it. This alone we can say, some communication must have been made to St. Peter which he regarded as a Divine revelation. The conversion and reception by St. Peter of the Gentile centurion are facts, the prejudices of St. Peter against such a reception are also undoubted facts. Hitherto he shared the opinion common to all the Twelve that such a reception was contrary to the Divine law and purposes. He must have received upon the housetop some kind of a heavenly communication which he regarded as equivalent in authority to that ancient rule by which he esteemed the promises and mercy of God limited to the seed of Abraham. But as for any endeavour to understand or explain the mode of God’s action on this occasion, it will be just as vain as attempts to pierce the mysteries of God’s action in creation, the Incarnation, or, to come lower still, in the processes by which life has been communicated to this world and is now sustained and continued thereon. We are in very deed living and moving amid mysteries, and if we refuse to learn or meditate till the mysteries we meet with, the very first step we take, be cleared, we must cease to think and be content to pass life like the beasts that perish. We know not, indeed, the exact manner in which God communicated with St. Peter, or for that matter with any one else to whom He made revelation of His will. We know nothing of the manner in which He spoke to Moses out of the bush, or to Samuel in the night season, or to Isaiah in the Temple. As with these His servants of the Elder Dispensation, so it was with St. Peter on the housetop. We know, however, how St. Luke received his information as to the nature of the vision and all the other facts of the case. St. Luke and St. Peter must have had many an opportunity for conversation in the thrilling, all-important events amid which they had lived. St. Luke too accompanied St. Paul on that journey to Jerusalem described in the twenty-first chapter, and was introduced to the Christian Sanhedrin or Council over which St. James the Just presided. But even if St. Luke had never seen St. Peter, he had abundant opportunities of learning all about the vision. St. Peter proclaimed it to the world from the very time it happened, and was obliged to proclaim it as his defence against the party zealous for the law of Moses. St. Peter referred to what God had just shown him as soon as he came into the centurion’s presence. He described the vision at full length as soon as he came to Jerusalem and met the assembled Church, where its power and meaning were so clearly recognised that the mouths of all St. Peter’s adversaries were at once stopped. And again at the council of Jerusalem, held as described in the fifteenth chapter, St. Peter refers to the circumstances of this whole story as well known to the whole Church in that city. St. Luke then would have no difficulty, writing some twenty years later, in ascertaining the facts of this story, and naturally enough, when writing to a Gentile convert and having in mind the needs and feelings of the Gentiles, he inserted the narrative of the vision as being the foundation-stone on which the growing and enlarging edifice of Gentile Christianity had been originally established. The vision too was admirably suited to serve its purpose. It based itself, as I have said, on Peter’s natural feelings and circumstances, just as spiritual things ever base themselves upon and respond to the natural shadows of this lower life, just as the Holy Communion, for instance, bases itself upon the natural craving for food and drink, but rises and soars far away, above and beyond the material sphere to the true food of the soul, the Divine banquet wherewith

God’s secret and loved ones are eternally fed. Peter was hungry, and a sheet was seen let down from heaven, containing all kinds of animals, clean and unclean, together with creeping things and fowls of heaven. He was commanded to rise and slay and appease his hunger. He states the objection, quite natural in the mouth of a conscientious Jew, that nothing common or unclean had ever been eaten by him. Then the heavenly voice uttered words which struck for him the death-knell of the old haughty Jewish exclusiveness, inaugurating the grand spirit of Christian liberalism and of human equality-"What God hath cleansed, make thou not common." The vision was thrice repeated to make the matter sure, and then the heavens were shut up again, and Peter was left to interpret the Divine teaching for himself. Peter, in the light of the circumstances which a few moments later took place, easily read the interpretation of the vision. The distinction between animals and foods was for the Jew but an emblem and type, a mere object lesson of the distinction between the Jews and other nations. The Gentiles ate every kind of animal and creeping thing; the favourite food of the Roman soldiers with whom the Palestinian Jews came most in contact being pork. The differences which the Divine law compelled the Jew to make in the matter of food were simply the type of the difference and separation which God’s love and grace had made between His covenant people and those outside that covenant. And just then, to clinch the matter and interpret the vision by the light of divinely ordered facts, the Spirit announced to the Apostle, as "he was much perplexed in himself what the vision might mean," that three men were seeking him, and that he was to go with them doubting nothing, "for I have sent them." The hour had at last come for the manifestation of God’s everlasting purposes, when the sacred society should assume its universal privileges and stand forth resplendent in its true character as God’s Holy Catholic Church, -of which the Temple had been a temporary symbol and pledge, -a house of prayer for all nations, the joy of the whole earth, the city of the Great King, until the consummation of all things.

IV. The sacred historian next presents St. Peter at Caesarea. The Apostle rose up obedient to the Divine communication, admitted the men who sought him, lodged them for the night, departed back the next day along the same road which they had followed, and arrived at Caesarea on the fourth day from the original appearance to Cornelius; so that if the angel had been seen by the centurion on Saturday or the Sabbath the vision would have been seen at Joppa on the Lord’s Day, and then on Tuesday St. Peter must have arrived at Caesarea. St. Peter did not travel alone. He doubtless communicated the vision he had seen to the Church at Joppa at the evening hour of devotion, and determined to associate with himself six prominent members of that body in the fulfilment of his novel enterprise, that they might be witnesses of God’s actions and assistants to himself in the work of baptism and of teaching. As soon as the missionary party arrived at the house of Cornelius, they found a large party assembled to meet them, as Cornelius had called together his kinsmen and acquaintances to hear the message from heaven. Cornelius received St. Peter with an expression of such profound reverence, prostrating himself on the earth, that St. Peter reproved him: "But Peter raised him up, saying, Stand up: I myself also am a man." Cornelius, with his mind formed in a pagan mould and permeated with pagan associations and ideas, regarded Peter as a superhuman being, and worthy therefore of the reverence usually rendered to the Roman Emperor as the living embodiment of deity upon earth. He fell down and adored St. Peter, even as St. John adored the angel who revealed to him the mysteries of the unseen world, (Rev_22:8) till reminded by St. Peter that he was a mere human being like the centurion himself, full of human prejudices and narrow ideas which would have prevented him accepting the invitation of Cornelius if God Himself had not intervened.

Cornelius then describes the circumstances of his vision and the angelic directions which he had received, ending by requesting St. Peter to announce the revelation of which he was the guardian. The Apostle then proceeds to deliver an address, of which we have recorded a mere synopsis alone; the original address must have been much longer. St. Peter begins the first sermon delivered to Gentiles by an assertion of the catholic nature of the Church, a truth which he only just now learned: "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him": a passage which has been much misunderstood. People have thought that St. Peter proclaims by these words that it was no matter what religion a man professed, provided only he led a moral life and worked righteousness. His doctrine is of quite another type. He had already proclaimed to the Jews the exclusive claims of Christ as the door and gate of eternal life. In the fourth chapter and twelfth verse he had told the Council at Jerusalem that "in none other than Jesus Christ of Nazareth is there salvation: for neither is there any other name under heaven, that is given among men wherein we must be saved." St. Peter had seen and heard nothing since which could have changed his views or made him think conscious faith in Jesus Christ utterly unimportant, as this method of interpretation, to which I refer, would teach. St. Peter’s meaning is quite clear when we consider the circumstances amid which he stood. He had hitherto thought that the privilege of accepting the salvation offered was limited to the Jews. Now he had learned from heaven itself that the offer of God’s grace and mercy was free to all, and that wherever man was responding to the dictates of conscience and yielding assent to the guidance of the inner light with which every man was blessed, there God’s supreme revelation was to be proclaimed and for him the doors of God’s Church were to be opened wide.

St. Peter then proceeds, in his address, to recapitulate the leading facts of the gospel story. He begins with John’s baptism, glances at Christ’s miracles, His crucifixion, resurrection, and mission of the apostles, concluding by announcing His future return to be the Judge of quick and dead. St. Peter must, of course, have entered into greater details than we possess in our narrative; but it is not always noticed that he was addressing people not quite ignorant of the story which he had to tell. St. Peter begins by expressly stating, "The word which God sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all)-that saying ye yourselves know." Cornelius and his friends were devout and eager students of Jewish religious movements, and they had heard in Caesarea vague reports of the words and doings of the great prophet who had caused such commotion a few years before. But then they were outside the bounds of Israel, whose religious authorities had rejected this prophet. The religion of Israel had illuminated their own pagan darkness, and they therefore looked up to the decision of the high priests and of the Sanhedrin with profound veneration, and dared not to challenge it. They had never previously come in personal contact with any of the new prophet’s followers, and if they bad, these followers would not have communicated to them anything of their message. They simply knew that a wondrous teacher had appeared, but that his teaching was universally repudiated by the men whose views they respected, and therefore they remained content with their old convictions. The information, however, which they had gained formed a solid foundation, upon which St. Peter proceeded to raise the superstructure of Christian doctrine, impressing the points which the Jews denied-the resurrection of Christ and His future return to judge the world.

In this connection St. Peter touches upon a point which has often exercised men’s minds. In speaking of the resurrection of Christ he says, "Him God raised up the third day, and gave Him to be made manifest, not to all the people, but unto witnesses that

were chosen before of God, even to us, who did eat and drink with Him after He rose from the dead." From the time of Celsus, who lived in the second century, people have asked, Why did not the risen Saviour manifest Himself to the chief priests and Pharisees? Why did He show Himself merely to His friends? It is evident that from the very beginning this point was emphasised by the Christians themselves, as St. Peter expressly insists upon it on this occasion. Now several answers have been given to this objection. Bishop Butler in his "Analogy" deals with it. He points out that it is only in accordance with the laws of God’s dealings in ordinary life. God never gives overwhelming evidence. He merely gives sufficient evidence of the truth or wisdom of any course, and till men improve the evidence which He gives He withholds further evidence. Christ gave the Jews sufficient evidences of the truth of His work and mission in the miracles which He wrought and the gracious words which distilled like Divine dew from His lips. They refused the evidence which He gave, and it would not have been in accordance with the principles of Divine action that He should then give them more convincing evidence. Then, again, the learned Butler argues that it would have been useless, so far as we are concerned, to have manifested Christ to the Jewish nation at large, unless He was also revealed and demonstrated to be the risen Saviour to the Romans, and not to them merely, but also to each successive generation of men as they arose. For surely if men can argue that the apostles and the five hundred brethren who saw Christ were deceived, or were the subjects of a temporary illusion, it might be as justly argued that the high priests and the Sanhedrin at Jerusalem were in their turn deceived or the subjects of a hallucination which their longing desire for a Messiah had produced. In modern times, again, Dr. Milligan, in an able and acute work on the Resurrection, has argued that it was impossible, from the nature of the resurrection body and the character of the resurrection state, for Christ to be thus manifested to the Jewish nation. He belonged to a different plane. He lived now on a higher level. He could not now be submitted to a coarse contact with gross, carnal men. He was obliged therefore to depend upon the testimony of His chosen witnesses, fortified and confirmed by the evidence of miracles, of prophecy, and of the Holy Ghost speaking in them and working with them. All these arguments are most true and sound, and yet they fail to come home to many minds. They leave something to be desired. They fail in showing the wisdom of the actual course that was adopted. They leave men thinking in their secret hearts, would it not after all have been the best and most satisfactory course if the risen Lord had been manifested to all the people and not merely to witnesses chosen before of God? I think there is an argument which has not been sufficiently worked out, and which directly meets and answers this objection. The risen Saviour was not manifested to all the people because such a course would have wrecked the great cause which He had at heart, and defeated the great end of His Incarnation, which was to establish a Church on the earth where righteousness and joy and peace in the Holy Ghost would find place and abound. Let us take it in this way. Let us inquire what would have been the immediate consequence had Christ been revealed to all the people gathered in their millions for the celebration of the Passover. They would either have rejected Him afresh or they would have accepted Him. If they rejected Him, they would be only intensifying their responsibility and their guilt. If they accepted Him as their long-expected Messiah, then would have come the catastrophe. In their state of strained expectation and national excitement they would have swept away every barrier, they would have rushed to arms and burst into open rebellion against the Romans, initiating a war which would have only ended with the annihilation of the Jewish race or with the destruction of the Roman Empire. The immediate result of the manifestation of the risen Saviour to the chief priests and the people would have been a destruction of human life of such a widespread and awful character as the world had never seen. This we know from history would have

been infallibly the case. Again and again during the first and second centuries the Jews burst forth into similar rebellions, urged on by some fanatic who pretended to be the long-expected deliverer, and tens of thousands, aye, even hundreds of thousands of human lives, Jewish and Gentile, were repeatedly sacrificed on the altar of this vain carnal expectation.

We are expressly informed too that our Lord had experience in His own person of this very danger. St. John tells us that Christ Himself had on one occasion to escape from the Jews when they were designing to take Him by force and make Him a King; while again the first chapter of this Book of Acts and the query which the apostles propounded upon the very eve of the Ascension show that even they with all the teaching which they had received from our Lord concerning the purely spiritual and interior nature of His kingdom still shared in the national delusions, and were cherishing dreams of a carnal empire and of human triumphs. We conclude, then, on purely historical grounds, and judging from the experience of the past, that the course which God actually adopted was profoundly wise and eminently calculated to avoid the social dangers which surrounded the path of the Divine developments. I think that if we strive to realise the results which would have followed the manifestation of Christ in the manner which objectors suggest, we shall see that the whole spiritual object, the great end of Christ’s Incarnation, would have been thus defeated. That great end was to establish a kingdom of righteousness, peace, and humility; and that was the purpose attained by the mode of action which was in fact adopted. From the Day of Pentecost onward the Church grew and flourished, developing and putting in practice, however imperfectly, the laws of the Sermon on the Mount. But if Christ had revealed Himself to the unconverted Jews of Jerusalem after the Resurrection, it would not have had the slightest effect towards making them Christians after the model which He desired. Nay, rather, such an appearance would merely have intensified their narrow Judaism and confirmed them in those sectarian prejudices, that rigid exclusiveness from which Christ had come to deliver His people. The spiritual effects of such an appearance would have been absolutely nothing. The temporal effects of it would have been awfully disastrous, unless indeed God had consented to work the most prodigious and astounding miracles, such as smiting the Roman armies with destruction and interfering imperiously with the course of human society.

Then, again, it is worthy of notice that such a method of dealing with the Jews would have been contrary to Christ’s methods and laws of action as displayed during His earthly ministry. He never worked miracles for the mere purposes of intellectual conviction. When a sign from heaven was demanded from Him for this very purpose He refused it. He ever aimed at spiritual conversion. An exhibition of the risen Lord to the Jewish nation might have been followed by a certain amount of intellectual conviction as to His Divine authority and mission. But, apart from the power of the Holy Ghost, which had not been then poured out, this intellectual conviction would have been turned to disastrous purposes, as we have now shown, and have proved utterly useless towards spiritual conversion. The case of the Resurrection is, in fact, in many respects like the case of the Incarnation. We think in our human blindness that we would have managed the manifestations and revelations of God much better, and we secretly find fault with the Divine methods, because Christ did not come much earlier in the world’s history and thousands of years had to elapse before the Divine Messenger appeared. But, then, Scripture assures us that it was in the fulness of time Christ came, and a profounder investigation will satisfy us that history and experience bear out the testimony of Scripture. In the same way human blindness imagines that it would have managed the Resurrection far better, and it has a scheme of its Own whereby Christ should have been

manifested at once to the Jews, who would have been at once converted into Christians of the type of the apostles, and then Christ should have advanced to of Rome, casting down the idols in His triumphant march, and changing the Roman Empire into the Kingdom of God. This is something like the scheme which the human mind in secret substitutes for the Divine plan, a scheme which would have involved the most extravagant interruptions of the world’s business, the most extraordinary interpositions on God’s part with the course of human affairs. For one miracle which the Divine method has necessitated, the human plan, which lies at the basis of the objections we are considering, would have necessitated the working of a thousand miracles and these of a most stupendous type. These considerations will help to show what bad judges we are of the Divine methods of action, and will tend towards spiritual and mental humility by impressing upon us the inextricable confusion into which we should inevitably land the world’s affairs had we but the management of them for a very few hours. Verily as we contemplate the Resurrection of Christ and the management of the whole plan of salvation, we gather glimpses of the supernatural wisdom Whereby the whole was ordered, and learn thus to sing with a deeper meaning the ancient strain, "Thy way, O God, is in the sea, and Thy paths in the great waters, and Thy footsteps are not known. Thou leddest thy people like sheep, by the hand of Moses and Aaron."

The sacred narrative then tells us that "while Peter yet spake these words, the Holy Ghost fell on all them which heard the word." The brethren which came from Joppa, strict observers of the law of Moses as they were, beheld the external proofs of God’s presence, and were amazed, "because that on the Gentiles also was poured out the gift of the Holy Ghost," which is further explained by the Words, "they heard the Gentiles speaking with tongues and magnifying God." The gift of the Holy Ghost takes the same and yet a different shape from that in which it was manifested on the Day of Pentecost. The gift of tongues on the Day of Pentecost was manifested in a variety of languages, because there was a vast variety of tongues and nationalities then present at Jerusalem. But it would seem as if on this occasion the Holy Ghost and His gift of speech displayed themselves in sacred song and holy praise: "They heard them speak with tongues and magnify God." Greek was practically the one tongue of all those who were present. The new converts had been inhabitants for years of Caesarea, which was now one of the most thoroughly Greek towns in Palestine, so that the gift of tongues as displayed on this occasion must have been of somewhat different character from that exercised on the Day of Pentecost, when a vast variety of nations heard the company of the disciples and apostles speaking in their own languages. There is another difference too between the original outpouring of the Holy Ghost and this repetition of the gift. The Holy Ghost on the first occasion was poured out upon the preachers of the word to qualify them to preach to the people. The Holy Ghost on the second occasion was poured out upon the persons to whom the word was preached to sanction and confirm the call of the Gentiles. The gifts of the Holy Spirit are confined to no rank or order. They are displayed as the common property of all Christian people, and indicate the freedom and the plenteousness wherewith God’s blessings shall be dispensed under the new covenant which was taking the place of the old Levitical Law.

And then comes the last touch which the narrative puts to the whole story: "Then answered Peter, Can any man forbid the water, that these should not be baptised, which have received the Holy Ghost as well as we? And he commanded them to be baptised in the name of Jesus Christ." What a corrective we here find of those ultra-spiritual views which make shipwreck of faith! We have known intelligent men speak as if the apostles laid no stress upon holy baptism, and valued it not one whit as compared with the interior gift of the Holy Ghost. We have known intelligent members of the Society of

Friends who could not see that the apostles taught the necessity for what they call water baptism. For both these classes of objectors these words of St. Peter, this incident in the story of Cornelius, have an important lesson, They prove the absolute necessity in the apostolic estimation of the rite of Holy Baptism as perpetually practised in the Church of God. For surely if ever the washing of water in the name of the Holy Trinity could have been dispensed with, it was in the case of men upon whom God had just poured the supernatural gift of the Holy Ghost; and yet, even in their case, the divinely appointed sacrament of entrance into the sacred society could not be dispensed with. They were baptised with water in the sacred name, and then, cherishing that sweet sense of duty fulfilled and obedience rendered and spiritual peace and joy possessed which God bestows upon His elect people, they entered into that fuller knowledge and richer grace, that feast of spiritual fat things which St. Peter could impart, as he told them, from his own personal knowledge Of the life and teaching of Christ Jesus. It is no wonder that the history of this critical event should terminate with these words: "Then prayed they him to tarry certain days," expressing their keen desire to drink more deeply of the well of life thus lately opened to their fainting souls.

10 He became hungry and wanted something to

eat, and while the meal was being prepared, he fell

into a trance.

BAR�ES, "And he became very hungry - Prom the connection, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o’clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon, at which time they observed their feasts. See Jahn’s Bible. Archaeol. section 145.

He fell into a trance - Greek: an ecstasy, /κστασις ekstasis, fell upon him. In Act_

11:5, Peter says that in a trance he saw a vision. The word “trance, or ecstasy,” denotes “a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended.” It is a high species of abstraction from external objects, when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus, Balaam is said to have seen the vision of the Almighty, falling into a trance Num_24:4, Num_24:16; thus Paul, in praying in the temple, fell into a

trance Act_22:17; and perhaps a similar state is described in 2Co_12:2. This effect seems to be caused by so intense and absorbing a train of thought as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of reverie, or absence of mind, which Dr. Rush describes as “induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects” (Diseases of the Mind, p. 310, ed. Philadelphia, 1812). In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects.

CLARKE, "He became very hungry - It seems that this happened about dinner-

time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.

He fell into a trance - Επεπεσεν�επ’�αυτον�εκ̣ασις, An ecstasy fell upon him. A

person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter’s ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

GILL, "And he became very hungry,.... It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah:

and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers:

but while they made ready, while Simon's family were getting dinner ready, preparing the food for it:

he fell into a trance; or an ecstasy, or an ecstasy fell upon him; it was what was supernatural, and came from above, and did not arise from any natural cause in him; he was as it were out of the body, and entirely in the spirit; all the bodily organs and senses were shut up, and all sensible objects removed from him; and he was wholly intent on what was proposed to him in the vision, which filled him with wonder and astonishment.

HE�RY, "3. It was when he became very hungry, and was waiting for his dinner (Act_10:10); probably he had not that day eaten before, though doubtless he had prayed

before; and now he would have eaten, ēthele�geusasthai - he would have tasted, which

intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness

was to Satan's temptation to turn stones into bread.

II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, 2Co_12:2, 2Co_12:3. See Gen_15:12; Act_22:17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven - that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom_16:25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Rev_21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col_3:11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Psa_8:4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven!

JAMISO�, "a trance— differing from the “vision” of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.

CALVI�, "10.Excess of mind. Because our minds are wholly, as it were, set upon

the earth, to the end Peter might the better comprehend the oracle, it was meet that

his mind should be, as it were, moved from his place and carried up; and by this

means was he prepared to receive the oracle, when as he is carried up above the

world after an unwonted manner.

COKE, "Acts 10:10. Would have eaten— "Would have taken a little refreshment"

seems the proper import of the word γευσασθαι . The word γευσασθαι, rendered

trance, properly signifies such a rapture of mind, as gives the person who falls into it

a look of astonishment, and renders him insensible to external objects; while, in the

mean time, his whole soul is agitated in an extraordinary manner, with some

striking scenes which pass before it and take up all the attention.

ELLICOTT, "(10) He fell into a trance.—St. Luke characteristically uses, as in Acts

11:5; Acts 22:17, the technical term ekstasis (whence our English ecstasy) for the

state which thus supervened. It is obvious that it might in part be the natural

consequence of the protracted fast, and the intense prayer, possibly also of exposure

under such conditions to the noontide sun. The state was one in which the normal

action of the senses was suspended, like that of Balaam in �umbers 24:4, or that

which St. Paul describes in 2 Corinthians 12:3, “whether in the body or out of the

body” he cannot tell, and, as such, it was, in this instance, made the channel for a

revelation of the Divine Will conveyed in symbols which were adapted to the

conditions out of which it rose.

CO�STABLE 10-13, "The sheet-like container, similar perhaps to an awning on the

roof or a ship's sail, was full of all kinds of animals, clean and unclean (cf. Acts

11:6). The issue of unclean food was the basic one that separated observant Jews

like Peter from Gentiles.

"Milk drawn by a heathen, if a Jew had not been present to watch it, bread and oil

prepared by them, were unlawful. Their wine was wholly interdicted-the mere touch

of a heathen polluted a whole cask; nay, even to put one's nose to heathen wine was

strictly prohibited!" [�ote: Edersheim, The Life . . ., 1:92.]

". . . the point is that the Lord's command frees Peter from any scruples about going

to a Gentile home and eating whatever might be set before him. It would be a short

step from recognizing that Gentile food was clean to realizing that Gentiles

themselves were 'clean' also." [�ote: Marshall, The Acts . . ., p. 186.]

The Jewish laws distinguishing between clean and unclean animals appear in

Leviticus 11.

PETT 10-12, "And feeling hungry he called for something to eat. This hunger may

have been the result of the time he spent in prayer, and may therefore point to how

long he had been praying. But while the meal was being prepared he fell into a

trance, and saw what would appear to him as a nightmare. He saw a great sheet

being let down from heaven filled with ‘unclean’ things. This included fourfooted

beasts, such as pigs, conies and camels (it was a vision), together with different kinds

of birds and many creeping things (all of which, apart from locusts, would be

unclean). There may have been clean animals among them (opinion is divided), but

as a good Jew he must have been horrified, and would probably shudder. His heart

would draw back in repulsion.

11 He saw heaven opened and something like a

large sheet being let down to earth by its four

corners.

BAR�ES, "And saw heaven opened - Act_7:56. See the notes on Mat_3:16. This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and as if it were opened to present an opportunity for anything to descend. It is language that is highly figurative.

And a certain vessel - See the notes on Act_9:15.

As it had been - It is important to mark this expression. The sacred writer does not say that Peter literally saw such an object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended.

Knit at the four corners - Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet.

CLARKE, "And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a

world which, with its πληρωµα, or plenitude of inhabitants, surrounds us at all times; but

which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions.

A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc.

GILL, "And saw heaven opened,.... Not literally, as at the baptism of Christ, and the stoning of Stephen; but in a visionary way, and which was an emblem of the opening and revealing the mystery of the calling of the Gentiles, which in other ages was not made known, as it now and afterwards was:

and a certain vessel descending unto him, as it had been a great sheet: which seems to represent the church of God, whose original is from heaven, and consists of persons born from above, who have their conversation in heaven, and were designed for it; and especially as under the Gospel dispensation, which Peter had a vision of in this emblematic way; the doctrines and ordinances of which are from heaven: and which may be compared to a linen sheet for its purity and holiness; through the blood and righteousness of Christ, and the grace of his Spirit, and with respect to its discipline and conversation; and so to a great one for its largeness; for though the number of its members, when compared with the world, are few, yet in themselves are a number which no man can number; and though it was but small at first, yet the Gospel being carried among the Gentiles it increased, and in the last times will be large:

knit at the four corners; which may denote the preaching of the Gospel, and the

spread of it, and the planting of churches by it in the four parts of the world; and also the church being knit to Christ, and the members of it one to another:

and let down to the earth; for Peter to see it, and where it was to continue for a while, even to the second coming of Christ, and when the whole church of the firstborn will be let down to earth again; see Rev_21:2.

CALVI�, "11.The opening of heaven signifieth, in my judgment, another thing in

this place than in the seventh chapter. For it is said there that heaven was opened to

Stephen, that he did behold the glory of Christ; in this place Peter saw our heaven

which we see divided, so that a sheet came thence.

BE�SO�, "Acts 10:11-14. And saw heaven opened — While he lay in a trance, the

heaven appeared to be opened above him, to signify the opening of a mystery that

had been hid. And a certain vessel — Or utensil; (for the word σκευος, here used,

extends to all sorts of instruments, and every part of household furniture, of which

see on Acts 9:15;) descending unto him as it had been a great sheet — οθονην

µεγαλην, a great linen cloth, or wrapper, an emblem of the gospel, extending to all

nations of men; knit — δεδεµενον, tied; at the four corners — �ot all in one knot,

but each fastened, as it were, up to heaven; and let down to earth — To receive from

all parts of the world those that were willing to be admitted into it. Wherein were all

manner of four-footed beasts — The net of the gospel was to enclose persons of all

countries, nations, and languages, without any distinction of Greek or Jew, or any

disadvantage attaching to barbarian or Scythian, Colossians 3:11. And there came a

voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or

putting any difference between clean and unclean; the Lord thus showing him that

he might now converse with Jews and Gentiles indifferently, and preach unto the

latter, as well as unto the former, the word of life; and, at the same time intimating,

that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in

which the distinction between clean and unclean meats made so considerable a part.

But Peter said, �ot so, Lord — I would rather continue fasting a great while longer,

than satisfy my hunger on such terms; for I see only unclean animals here; and I

have never —

From my childhood to this hour, defiled my conscience by eating any thing common

or unclean — Hitherto I have kept my integrity in this matter, and am determined

still to keep it. Peter’s words speak his resolution still to adhere to God’s law,

though he has a counter command by a voice from heaven; for he knew not, at first,

but the words, kill and eat, might be a command of trial, whether he would abide by

the sure word, the written law; and if so, his answer, �ot so, Lord, had been very

proper. Temptations to eat forbidden fruit must not be parleyed with, but

peremptorily rejected. Reader, if God by his grace has preserved us from gross sin

unto this day, we should use that as an argument with ourselves to continue to

abstain from all appearance of evil.

COFFMA�, "All manner ... is the significant word concerning all those creatures let

down. In Leviticus 11, one may find a list of clean and unclean creatures, the latter

being forbidden for Jews to eat; but the collection of creatures Peter saw was clearly

remade up of many that were unclean. God was about to open Peter's eyes to the

truth stressed by Paul, that "Every creature of God is good (to eat); and nothing is

to be rejected, if it be received with thanksgiving, etc." (1 Timothy 4:4). Of course,

this was no new doctrine "discovered" by the apostles; Jesus had plainly taught this,

but it took a miracle to get Peter to believe it. See Mark 7:15-19. A similar thing may

also be noted in the fact of Peter's Pentecostal declaration that the promise of the

gospel was "to them that are afar off," plainly including the Gentiles; but the

miracle before us was required before Peter could understand that this meant the

Gentiles could receive the gospel without being circumcised and keeping the law of

Moses.

COKE, "Acts 10:11. And a certain vessel, &c.— And something descending in the

form of a great sheet. As we do not in English call sheets vessels, the general word

here used, more properly answers to the word Σκευος, concerning which, see on

chap. Acts 9:15. We have no word in our language exactly answering to it. The other

word οθονη signifies any large piece of linen, in which things are wrapped; and

seems to have been used as an emblem of the gospel, which extends to all nations of

m

ELLICOTT, "(11) A certain vessel descending . . .—The form of the vision

corresponded, as has just been said, with the bodily condition of the Apostle. Its

inward meaning may fairly be thought of as corresponding to his prayer. One who

looked out from Joppa upon the waters of the Great Sea towards the far-off Isles of

the Gentiles, might well seek to know by what process and under what conditions

those who dwelt in them would be brought within the fold of which he was one of

the chief appointed shepherds. The place, we may add, could not fail to recall the

memory of the great prophet who had taken ship from thence, and who was

conspicuous alike as a preacher of a gospel of repentance to the Gentiles, and, in our

Lord’s own teaching, as a type of the Resurrection (Matthew 12:40-41). The Apostle

was to be taught, as the prophet had been of old, that the thoughts of God were not

as his thoughts (Jonah 4:10-11).

A great sheet knit at the four corners.—Better, bound by four ends—i.e., those of

the ropes by which it seemed to Peter’s gaze to be let down from the opened

firmament. The Greek word, literally beginnings, is used as we use “ends.”

12 It contained all kinds of four-footed animals, as

well as reptiles and birds.

BAR�ES, "Wherein ... - This particular vision was suggested by Peter’s hunger,

Act_10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of divine origin. See Rev_21:2.

CLARKE, "All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev_11:1, etc., where see the notes.

GILL, "Wherein were all manner of four-footed beasts of the earth,.... Not as if they were painted upon it, and these were only pictures and representations of them made on the linen sheet; but as if they really add actually were upon it alive; since Peter is afterwards called upon to kill and eat: and these design four-footed beasts of every kind, that are tame, as distinct from the wild ones, after mentioned, as horses, camels, oxen, sheep, hogs, dogs, &c.

and wild beasts; lions, tigers, panthers, bears, &c. This clause is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions:

and creeping things; the above copy and versions here add, "of the earth", which they omit in the first clause; these intend serpents, snakes, worms, &c:

and fowls of the air; birds of all sorts: now the whole of this signifies, that the church of Christ, under the Gospel dispensation, consists of all sorts of persons, of all nations, Jews and Gentiles, the one being reckoned clean, the other unclean; of men of all sorts of tempers and dispositions, comparable to wild or tame beasts; and of all sorts of sinners, who before conversion have been greater or lesser sinners; as well as denotes that the distinction of food under the ceremonial law was now ceased. This is not designed to represent that there are good and bad in Gospel churches, as there certainly are and much less that immoral persons are to be received and retained there; but that those who have been of the blackest character, if called by grace, should be admitted into them; and chiefly to show that Gentiles reckoned unclean, when converted, are not to be rejected.

JAMISO�, "all manner of four-footed beasts, etc.— that is, the clean and the unclean (ceremonially) all mixed together.

CALVI�, "12.If any man ask how he could see a great multitude of living creatures

at once, the question is easily answered. For Luke saith, All manner, because there

were there divers kinds mixed one with another. Therefore he beginneth not at the

first kind, that he may prosecute the number unto the last. Again, we must not

measure this seeing according to the manner of men, because the trance gave Peter

other eyes. But before we go any farther we must know the end of the vision. Some

dispute more subtilely about the same than the place requireth, in my judgment.

Therefore, I think that it is generally showed to Peter that the difference which God

had made in times past is now taken away. And as he had put difference between

living creatures, so, having chosen to himself one people, he counted all nations

unclean and profane.

�ow the difference between living creatures being taken away, he teacheth by the

consequent that there is no such disagreement among men any longer as there was

in times past, and that there is no difference between the Jew and the Grecian.

Hereby Peter is admonished that he do not abhor the Gentiles as being unclean.

Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but

he had separated one people to himself from the rest, as saith Moses in his song,

when as the Most High did distribute the nations, he put his lot in Jacob, etc.,

(Deuteronomy 32:9;) therefore he called it his inheritance and peculiar people.

According to this order, it had not been lawful to Peter to bring the covenant of

salvation unto the Gentiles; for that was to take the children’s bread and to cast it to

dogs, (Matthew 15:26,) unless, peradventure, they would be circumcised, and

embrace the Jewish religion; for it was lawful to receive such as did yield

themselves. Wherefore, when as the apostles were sent before to preach the gospel,

they were forbidden to turn in unto the Gentiles, (Matthew 10:5.) And forasmuch as

the preaching of the gospel is a most holy and weighty matter, Peter ought not to

have attempted any thing therein with a doubting and wavering mind. Therefore, to

the end he may be assured of his calling, God showeth manifestly, as in a picture,

that the legal difference between the clean and unclean is abolished; whence he may

gather that the wall which was heretofore between the Jews and the Gentiles is now

pulled down. And Paul saith, that it is a mystery hid from the beginning of the

world, that the Gentiles are made partakers of the same salvation with the people of

God, and ingrafted into one body, (Ephesians 2:16; Ephesians 3:6.)

Therefore Peter durst never have opened the gate of heaven unto the Gentiles,

unless God himself had made a plain way and entrance for all men, by taking away

the wall of separation. I said even now that there was no time wherein it was not

lawful to admit the Gentiles unto the worship of God, so they were circumcised; but

so long as they continued in uncircumcision they were strangers with God. But now

God made the covenant of life common to all the whole world, which he had shut up

in one nation, as in a treasure. Whence we gather that this vision is not a little

profitable for us; for, when as it teacheth that the difference between Jews and

Gentiles continued only for a season, it is as much as if God should pronounce from

heaven that he receiveth all people of the world into favor, that he may be God over

all. Finally, we have an evident proclamation from heaven, which putteth us in hope

of eternal life.

But some men will object that Peter was taught before concerning this matter; for

he and the rest were commanded to preach the gospel throughout the whole world,

(Mark 16:15.) Therefore, he was either ignorant of his calling, or else this vision was

superfluous. I answer, that there was such and so great difficulty in the novelty

itself, that they could not acquaint themselves therewith by and by. They knew both

the prophecies of the prophets, and the late commandment of Christ concerning the

calling of the Gentiles by the gospel; but when they come to the push, they doubted

nevertheless, being stricken with the strangeness of the thing. Wherefore, it is no

marvel if the Lord confirm Peter with a new sign, concerning which thing we must

also say somewhat as yet in the next chapter.

ELLICOTT, "(12) All manner of four-footed beasts . . .—The classification seems to

imply the sheep, the oxen, or the swine that were used as food by the Gentiles, as

coming under this head, the deer and goats, and conies and hares under that of

“wild beasts.” Stress in each case is laid upon there being “all manner” of each class,

those that were allowed, and those also that were forbidden by the Jewish law.

13 Then a voice told him, “Get up, Peter. Kill and

eat.”

CLARKE, "Rise, Peter, kill and eat - Θυσον�και�φαγε, Sacrifice and eat. Though

this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: “The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified.”

GILL, "And there came a voice to him,.... Formed by an angel, or rather by Christ himself:

rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without

distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.

HE�RY, " He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (Act_10:13): “Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to.” The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them.

CALVI�, "13.A voice from heaven. The voice came from heaven as did the sheet,

that Peter might know that both came from God; neither had the sight done him

any good, unless God had with this voice made clean those things which were before

unclean. Whereas some pick an allegory out of the word kill, as if God did signify

that men are sacrificed to him by the spiritual sword of the gospel; I do not

prosecute that, but plainness pleaseth me better, that God doth take away by this

voice the law concerning the choice of beasts, that he may also teach that he

rejecteth no people, (Romans 15:16.) For if by the former word be meant sacrificing,

what shall eat signify?

COFFMA�, "�o so, Lord ... In all ages, there have been those who, while

acknowledging Jesus as Lord, nevertheless presumed to contradict what the Lord

taught. This phenomenon was pointed out by Jesus himself in Luke 6:46. For a

sermon on this topic, see my Commentary on Luke, under 6:46.

I have never ... What men have always done, or what their habitual behavior is,

usually determines their reaction to any given circumstances. Peter did not yet

know, despite all the teaching he had received of the Lord, that the Mosaic

restrictions on diet were no longer binding on Christians; therefore, based upon that

misconception on his part, Peter's refusal seemed perfectly right and proper to him;

but it was wrong. God, at that very moment, was in the act of teaching him the

fundamentals of the new dispensation.

COKE, "Acts 10:13. Rise, Peter; kill, and eat— This appears a general intimation

that the Jewish Christians were by the gospel absolved from the ceremonial law, in

which the distinction between clean and unclean meats made so considerable a part.

L'Enfant, and some other critics, have observed, that the Jews looked on unclean

animals as images of the Gentiles; which, if it were the case, renders this

emblematical interpretation peculiarly suitable. See particularly the note on

Leviticus 11:2.

ELLICOTT, "(13) Rise, Peter; kill, and eat.—In the symbolism of the vision the

natural promptings of appetite were confirmed by the divine voice. That which

resisted both was the scruple of a hesitating conscience, not yet emancipated from its

bondage to a ceremonial and therefore transitory law. It is natural to infer that the

spiritual yearnings of Peter’s soul were, in like manner, hungering and thirsting

after a wider fellowship which should embrace “all manner” of the races that make

up mankind, while, on the other hand, he was as yet waiting to be taught that the

distinction between Jew and Gentile was done away in Christ.

PETT, "hen a voice spoke to him, saying, “Rise, Peter; kill and eat.” Peter must

have wondered what was happening, and even been appalled. How could the Lord

tell him to partake of unclean animals, or even to go among that dreadful collection

of creatures? It was neither religiously nor personally desirable. (Any more than

going among the Gentiles might be).

14 “Surely not, Lord!” Peter replied. “I have

never eaten anything impure or unclean.”

BAR�ES, "I have never eaten ... - In the Old Testament God had made a distinction between clean and unclean animals. See Lev. 11:2-27; Deut. 14:3-20. This law remained in the Scriptures, and Peter pled that he had never violated it, implying that he could not now violate it, as it was a law of God, and that, as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law and the command which he now received in the vision there was an apparent variation, and Peter naturally referred to the well known and admitted written Law. One design of the vision was to show him that that Law was now to pass away.

That is common - This word properly denotes “what pertains to all,” but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word “common” came to be opposed to the word “sacred,” and to denote what was in common use among the pagans, hence, that which was “profane,” or “polluted.” Here it means the same as “profane,” or “forbidden.”

Unclean - Ceremonially unclean; that is, what is forbidden by the ceremonial law of Moses.

CLARKE, "Common or unclean - By common, κοινον, whatever was in general

use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was

forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by

the unclean animals forbidden by the law the Gentiles were meant.

GILL, "But Peter said, not so, Lord,.... God forbid I should do this, so contrary to the law of God, and to my own practice, throughout the whole course of my life:

for I have never eaten anything that is common or unclean; in a ceremonial sense, which was in common use with Gentiles, but unclean by the law of Moses: this shows that Peter as yet closely adhered to the ceremonial law, nor did he know that it was abolished by Christ; and notwithstanding the commission given to him and the rest of the apostles to preach the Gospel to every creature, and the extraordinary gifts of speaking with divers tongues for that purpose, bestowed on them at the day of Pentecost; yet he and they remained greatly strangers to the calling of the Gentiles, and the admitting of them to a civil and religious conversation with them; the knowledge of every truth was not at once communicated to them, but gradually, as it pressed the Lord to enlighten their minds.

HE�RY, "He stuck to his principles, and would by no means hearken to the motion, though he was hungry (Act_10:14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, “For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it.” If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food.

JAMISO�, "Not so, Lord— See Marginal reference.

I have never eaten anything that is common— that is, not sanctified by divine permission to eat of it, and so “unclean.” “The distinction of meats was a sacrament of national distinction, separation, and consecration” [Webster and Wilkinson].

CALVI�, "14.�ot so, Lord. This is the voice of him which doth as well refuse, as

also object to God his own commandment; for he is afraid, for good causes, to touch

that which he knew was forbidden him in the law of God, (Leviticus 11:21, etc.)

Therefore he objecteth to God the law which he himself made, lest he should break

the same unadvisedly. There was a certain show of repugnancy between the law and

the vision; therefore Peter is not hasty, but desireth first to have his doubt dissolved

before he depart from observing the law. Yet it is a strange matter why Peter

resisted more in meats than did Abraham in killing his son; for Abraham [might

have] had more things to object, (Genesis 22:9.) I dare not here say that that befell

Peter which is too common among men, to stand more about outward and small

matters than about the chief points of the law; I rather make that answer which is

out of doubt, that Abraham’s mind was so persuaded, and that he was furnished

with such power of the Spirit, that he overcame with 1ofty and heroical fortitude all

those things which might have hindered him. But the Spirit of God wrought

slenderly, (671) in Peter; whereby we are taught that every small or light thing doth

cause us to doubt, unless the Lord do furnish us with counsel and constancy to

overcome all fear. Yet Peter dealeth very godly and very religiously, in that being in

doubt amidst divers cogitations, he dare do nothing until it better appear what he

ought to follow.Common signifieth in this place profane. For because the Lord (as

we have said) had chosen the Jews to be a peculiar people, he had prescribed unto

them this rite and manner of living, that it might distinguish them from the profane

Gentiles. Therefore, whatsoever the Gentiles did use contrary to the rule of the law,

that did they call common, because there was nothing pure or holy but that which

God had appointed for the use of his people.

ELLICOTT, "(14) �ot so, Lord . . .—The emphatic resistance even to a voice from

heaven is strikingly in harmony with the features of St. Peter’s character, as

portrayed in the Gospels, with the “Be it far from thee, Lord,” when he heard of the

coming Passion (Matthew 16:22), with “Thou shalt never wash my feet,” in John

13:8. He had been taught that that which “goeth into the mouth cannot defile the

man” (Mark 7:15), but he had not taken in that truth in its fulness, either in its

literal or symbolic meaning.

Any thing that is common or unclean.—“Common” is used, as in Mark 7:2, in the

sense of “defiled” or “impure,” that which excludes the idea of consecration to a

special service.

CO�STABLE, "Peter resisted the Lord Jesus' command strongly but politely (Gr.

Medamos, kurie), as Ezekiel had done when he received similar instructions from

God (Ezekiel 4:14). Peter may have remembered and recognized the voice as that of

Jesus. [�ote: Bruce, Commentary on . . ., p. 220.] He had either not understood or

not remembered Jesus' teaching in which He had declared all foods clean (Mark

7:14-19, cf. Romans 14:14). Peter's "�o, Lord," is, of course, an inconsistent

contradiction. �evertheless Peter's response was very consistent with his impulsive

personality and former conduct. He had said, "�o," to the Lord before (cf. Matthew

16:22; John 13:8). His reaction to this instruction reminds us of Peter's similar

extreme reactions on other earlier occasions (e.g., John 13:8-9; John 21:7). Saul's

response to the voice from heaven on the Damascus road had not been negative

(Acts 9:5-8).

"The cliché, 'If He is not Lord of all, He is not Lord at all' is simply that-a cliché

and not a biblical or theological truth. He can be Lord of aspects of my life while I

withhold other areas of my life from His control. Peter illustrated that as clearly as

anyone that day on the rooftop when the Lord asked him to kill and eat unclean

animals. He said, 'By no means, Lord' (Acts 10:14). At that point was Christ Lord of

all of Peter? Certainly not. Then must we conclude that He was not Lord at all in

relation to Peter's life? I think not." [�ote: Ryrie, So Great . . ., p. 73.]

PETT, "Peter responded firmly, and possibly a little indignantly (being Peter).

‘�ever, Lord,’ he said, ‘for I have never eaten anything that is common or unclean.’

It was not something even to be considered. The laws of uncleanness were so

imbedded in him that he did not even consider the fact that if God told him to eat,

then he was free to do so. He was just offended that God could think him capable of

breaking the laws of uncleanness. His sense of ‘uncleanness’ might well have been

heightened because he was having to be extra careful when staying at a tanner’s

house. Perhaps, he might have thought, God was telling him that he had not been

careful enough, and that this was therefore a warning?

15 The voice spoke to him a second time, “Do not

call anything impure that God has made clean.”

BAR�ES, "What God hath cleansed -What God has pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Perhaps Peter would suppose that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Act_10:17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane - the entire Gentile world - might now be admitted to similar privileges with the Jews. That barrier was robe broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph_2:14; Gal_3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which were founded on such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles labored to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts 15; and Rom. 14–15:

CLARKE, "What God hath cleansed - God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means

he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, “that call not thou common.”

GILL, "And the voice spake unto him again the second time,.... The following words,

what God hath cleansed; that is, hath pronounced clean and lawful to be used, as he now had all sorts of food, Mat_15:11.

that call not thou common; or pronounce it to be unholy or unclean, and unlawful to be used: and the same holds good of men, as well as things; for as hereby the Lord instructed Peter, that there was nothing of itself common, or unclean, and unfit for use; so that no man, not any Gentile, Barbarian, Scythian, or be he who he would, was common or unclean, and his company to be avoided as such. Distinctions both of men and meats were now to be laid aside; and the Jews themselves own, that what is now unclean, will be clean in the time to come, or the times of the Messiah; they say (f),

"every beast which is unclean in this world,

the holy blessed God ,מטהר�אותה

cleanses it, in the time to come, (the times of the Messiah,) as they were at first clean to the sons of Noah Gen_9:3, wherefore, as the herb was clean to all, and as the beasts were clean to the sons of Noah; so also in the time to come he will loose what he has bound, or forbidden.''

And particularly they observe, that a swine is call הזיר from הזר, "to return", because the Lord will return it unto Israel. (g)

HE�RY, " God, by a second voice from heaven, proclaimed the repeal of the law in this case (Act_10:15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New Testament dispensation, taken off that restraint, and set the matter at large - has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God

hath cleansed, and in that error, more than in any truth, are the successors of Peter.

JAMISO�, "What God hath cleansed, that call not thou common— The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people (Act_10:28), and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.

CALVI�, "15.God hath made clean. He speaketh of meats; but this sentence must

be extended unto all parts of the life. It is word for word, That which God hath

made clean, do not thou make profane; but the sense is, It is not for us to allow or

condemn any thing; but as we stand and fall by the judgment of God alone, so is he

judge of all things, (Romans 14:4.) As touching meats, after the abrogating of the

law, God pronounceth that they are all pure and clean. If, on the other side, there

start up a mortal man, making a new difference, forbidding certain, he taketh unto

himself the authority and power of God by sacrilegious boldness. Of this stamp were

the old heretics, Montanus, Priscillianus, the Donatists, the Tatians, and all the

Encratites. Afterwards the Pope, to the end he might bind all those sects in a bundle,

made a law concerning meats. And there is no cause why the patrons of this impiety

should babble that they do not imagine any uncleanness in meats, but that men are

forbidden to eat flesh upon certain days, to tame the flesh. For seeing they eat such

meats as are most fit, both for delicacy and also for riot, why do they abstain from

eating bacon, as from some great offense, save only because they imagine that that is

unclean and polluted which is forbidden by the law of their idol? With like pride

doth the tyranny of the Pope rage in all parts of life; for there is nothing wherein he

layeth not snares to entangle the miserable consciences of men. But let us trust to the

heavenly oracle, and freely despise all his inhibitions. We must always ask the

mouth of the Lord, that we may thereby be assured what we may lawfully do;

forasmuch as it was not lawful even for Peter to make that profane which was

lawful by the Word of God.

Furthermore, this is a place of great importance to beat down the frowardness of

men, which they use too much in perverse judgments. There is no man almost which

doth not grant liberty to himself to judge of other men’s doings. �ow, as we are

churlish and malicious, we lean more toward the worse part, so that we take from

God that which is his. This voice alone ought to suffice to correct such boldness,

That it is not lawful for us to make this or that unclean, but that this power

belongeth to God alone. And also in these words is given us to understand, that the

Jews were not therefore the holy people of the Lord, because they excelled through

their own worthiness, but only by reason of God’s adoption. �ow, after that God

had received the Gentiles into the society of the covenant, they have all equal right.

BE�SO�, "Acts 10:15-16. And the voice spake the second time — When God

commands a strange, or seemingly improper thing, the first objection frequently

finds pardon. But it ought not to be repeated. This doubt and delay of Peter,

however, had several good effects. Hereby the will of God, on this important point,

was made more evident and incontestable. And Peter also, having been so slow of

belief himself, could the more easily bear the doubting of his brethren, Acts 11:2.

What God hath cleansed — By such a declaration of his will, in commanding thee to

eat them; that call not thou common — But readily submit thyself to his directions,

acknowledging the power of the great Lawgiver to change his precepts as he shall

see fit. This was done thrice — To make the deeper impression on Peter’s mind.

That is, the sheet was drawn up a little way, and let down again a second time, and

so the third time, with the same call to him, Kill and eat. But whether Peter’s refusal

was repeated the second and third time is not certain; we may suppose it was not,

since his objection had the first time received such a satisfactory answer.

COKE, "Acts 10:15. What God hath cleansed, &c.— The single proposition is,

"That which God hath cleansed, is notcommon or impure." But no one who reads

this history, can doubt of its having this double sense; first, that the distinction

between clean and unclean meats was to be abolished: secondly, that the Gentiles

were to be called into the church of Christ. Here then the true sense of this passage

is not one, but two; and yet the intention or meaning is not on this account the least

obscured, or lost, or rendered unintelligible.

ELLICOTT, "(15) What God hath cleansed, that call not thou common.—In the

framework of the vision, the clean and the unclean beasts stood on the same footing,

were let down from heaven in the same sheet. That had purified them from

whatever taint had adhered to them under the precepts of the Law. In the

interpretation of the vision, all that belongs to humanity had been taken up into

heaven; first, when man’s nature was assumed by the Eternal Word in the

Incarnation (John 1:14), and, secondly, when that nature had been raised in the

Ascension to the heaven of heavens, sitting on the right hand of God (Acts 7:56;

Mark 16:19).

CO�STABLE 15-16, "Peter's Jewish cultural prejudices were overriding the Word

of God in his thinking. For this reason God repeated the vision two more times so

Peter would be sure he understood God's command correctly.

"The threefold repetition might also remind Peter of an interview on a familiar

beach [cf. John 21:15-17]." [�ote: Blaiklock, p. 96.]

"The message pervading the whole [of Peter's vision] ... is that the disciples are to

receive the Gentiles, not before cleansing, but after God has cleansed them as He

will do later through the cleansing Gospel which Peter will share with them the next

day." [�ote: Harm, p. 35.]

"The particular application had to do with nullifying Jewish dietary laws for

Christians in accord with Jesus' remarks on the subject in Mark 7:17-23. But Peter

was soon to learn that the range of the vision's message extended much more widely,

touching directly on Jewish-Gentile relations as he had known them and on those

relations in ways he could never have anticipated." [�ote: Longenecker, p. 388.]

I wonder if Peter remembered Jonah as he thought about the mission God had given

him of preaching to the Gentiles. God had also called that prophet to carry a

message of salvation to the Gentiles in �ineveh, but Jonah had fled from that very

city, Joppa, to escape his calling. �ow Peter found himself in the same position.

"Because Jonah disobeyed God, the Lord sent a storm that caused the Gentile

sailors to fear. Because Peter obeyed the Lord, God sent the 'wind of the Spirit' to

the Gentiles and they experienced great joy and peace." [�ote: Wiersbe, 1:443.]

PETT, "But immediately there came a word of rebuke. (We might even paraphrase

as, ‘What God has cleansed, how dare you call common?’) What was before him

had been given to him by God. Surely he would recognise that anything that God

gave him would have been cleansed, and was not to be seen as ‘common’ (shorthand

for ‘common and unclean’ - Acts 10:14), for it would have been sanctified by God. It

was now therefore not common but holy.

This was unquestionably intended to make him think. On the one hand were years

of training and regulation. On the other was the undoubted fact that if God had

provided something which He had cleansed, it must be acceptable, and fit to eat and

could surely not cause uncleanness. It put him in a quandary.

We should note that this is not strictly dealing with the question of the Christian

attitude towards ‘unclean foods’. Peter is not said to have eaten of them, and God is

not saying that He has cleansed ‘everything’ and that therefore everything can be

eaten. What Peter had been called on to eat was a direct gift from God, prepared for

him by God, and it was thus holy. God’s purpose was to make him realise that

anything, and any man, whom He Himself is demonstrated to have cleansed, could

not be looked on as unclean.

There is no suggestion here that He has cleansed all foods. Only those in the sheet

were cleansed. But it is clear that the very idea behind it does weaken the argument

concerning the uncleanness of certain foods. It confirms that they are not inherently

unclean, for they can be made holy. Compare Jesus’ teaching in Mark 7:14-23.

This sheet full of such a variety of creatures, all of which had been ‘sanctified’ by

God out of creation in spite of what they were, was an apt picture of the whole

variety of people whom God would call out of the world and sanctify to Himself in

the Christian church. Peter would never forget the lesson that once sanctified all are

precious to God.

It would take time for Peter to appreciate the full significance of this vision. His

previous understanding had been that God had redeemed Israel. �ow he was being

faced with the fact that God had cleansed large numbers of Gentiles through the

cross whose names were written in heaven (Luke 10:20) and was ready to receive

them also in the one nation which would replace Israel (Matthew 21:43) as he later

enunciates in his first letter (1 Peter 1:1-2; 1 Peter 1:18-21; 1 Peter 2:9-10; 1 Peter

4:3-5)

16 This happened three times, and immediately

the sheet was taken back to heaven.

BAR�ES, "This was done thrice - Three times, doubtless to impress the mind of Peter with the certainty and importance of the vision. Compare Gen_41:32.

CLARKE, "This was done thrice - For the greater certainty, and to make the deeper impression on the apostle’s mind.

And the vessel was received up again into heaven - Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return.

GILL, "This was done thrice,.... That is, either the voice spoke the same words three times, or the sheet was let down three times; and it may be both; it may be, that every time the voice was spoke, the sheet was let down: this was done, not with respect to any mystical meaning in the number three, but for the confirmation of Peter, that he might be the more firmly assured of the truth of the things represented unto him:

and the vessel was received up again into heaven; to denote, that when the general assembly and church of the firstborn, whose names are written in heaven, whether Jews or Gentiles, are all gathered in, by the preaching of the Gospel to them, they will be taken up to heaven, their original and native place, and be for ever with the Lord; as well as to certify to Peter, that what was now shown him on earth, concerning the taking away the distinction of men and meats, was ratified in heaven.

HE�RY, "This was done thrice, Act_10:16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every

nation (Rev_7:9); but they are such as God has cleansed.

JAMISO�, "done thrice— See Gen_41:32.

CALVI�, "16.This was done thrice. The repetition of the vision served for the

confirmation of Peter, lest any doubt (672) should remain in his mind. Whence we

gather how deeply the observing of the law was rooted in his mind. And I know no

reason why God left him in a dump, [perplexed,] until, by the event which followed,

he might learn the cause of the vision, save only because being astonished he did not

desire to know what this thing meant; although it was all in good time, that the

messengers of Cornelius should come shortly after to interpret it. The vessel was at

length taken up again into heaven, that Peter might be certified that this message

came from heaven, [God.]

COFFMA�, "We agree with Milligan who understood this verse as teaching that

"The whole scene, including the sights and sounds, the vision and the dialogue, was

repeated three times."[12] The purpose of this, of course, was to emphasize it. It will

be remembered that when Joseph interpreted the dream of Pharaoh, in two similar

events of the good ears being destroyed by the blasted ears, and the fat cattle being

devoured by the lean cattle, the dreams were one.

"The seven good kine are seven years; and the seven good ears are seven years: the

dream is one." (Genesis 41:26).

E�D�OTE:

[12] Ibid.

COKE, "Acts 10:16. This was done thrice— In order to confirm the matter: see

Genesis 41:32.—Before we proceed in the history, it may not be amiss to reflect

upon the propriety and decorum with which things were managed in erecting

Christ's spiritual kingdom. The Lord Jesus Christ himself appeared to Saul, and

granted the knowledge of the gospel to him by immediate revelation, because he was

to be an apostle; but Cornelius was admonished by an angel to send for St. Peter,

and hear him preach the Christian doctrine, because he was to open the door of

faith to the Gentiles; and Cornelius was not designed for so high an office in the

Christian church as Saul. Again, the angel who appeared to Cornelius, was not sent

to preach the gospel to him, but only to order him to send for an apostle, who was

one of the witnesses chosen of God to attest the truth of Christ's life, death,

resurrection, and miracles, and upon those facts to found the Christian doctrine.

And farther, St. Peter did not go of himself, and attempt the conversion of the

uncircumcised Gentiles, even though the body of the Jews in Palestine who would

embrace the gospel, were in general gathered in. If he had done so, he would have

met with a more severe rebuke from the zealous Jewish Christians at Jerusalem,

and could not have offered half so much for his own vindication: but as he did not

go till he was sent for, and that in so extraordinary a manner, he maintained the

apostolic dignity, and could allege the determination of heaven in his favour. And,

finally, we may observe, that an angel was sent to Cornelius; but the Spirit of God

himself spoke to St. Peter; not only as he bore a higher character in the church than

Cornelius was to bear, but as he was to execute, a new and most extraordinary

commission; for such that of beginning to call in the uncircumcised Gentiles

certainly was.

PETT, "The sheet was lowered three times. It would seem probable that three times

Peter refused to eat. Whatever God said he could not bring himself to break the

habits of a lifetime, especially in such an odious way (Peter would know of Ezekiel

4:9-15 where Ezekiel had, on pleading with God, obtained some relief. Possibly

Peter was hoping for a similar concession.). But the threefold repetition, which

emphasised the importance of the message that the vision was seeking to get over,

made him feel more and more uneasy. It may well also have taken his mind back to

when the Lord had three time called on him to tend His sheep (John 21:15-17). But

what connection had sheep with these unclean animals? (He was soon to learn).

Then to his relief the sheet was taken back up into heaven, temporarily at least

resolving his dilemma.

17 While Peter was wondering about the meaning

of the vision, the men sent by Cornelius found out

where Simon’s house was and stopped at the gate.

BAR�ES, "Doubted in himself - Doubted in his own mind. He was perplexed, and did not know how to understand it.

Behold, the men ... -We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of God’s providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.

Before the gate - The word here rendered “gate,” πυλ=να pulōna refers properly to

the porch or principal entrance to an Eastern house. See the notes on Mat_9:2; Mat_26:71. It does not mean, as with us, a gate, but rather a door. See Act_12:13.

CLARKE, "While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.

GILL, "Now while Peter doubted in himself,.... For notwithstanding what he had heard and seen, he had not at once a full knowledge of this matter. Beza's most ancient copy reads, "as he was in himself, he doubted"; that is, when he came to himself, for he was before, as it were, out of himself, and was in a trance, or ecstasy; and now being come to himself, and reflecting on what he had seen and heard, he had some doubts and hesitations in his mind:

what this vision which he had seen should mean; what the vessel or sheet should signify, what should be meant by the four-footed beasts, &c. why he should be called to arise, and kill, and eat such creatures, and what should be designed by God's cleansing them; and while he was revolving these things in his mind, and at some uncertainty about them, something providentially happened, which was a key unto, and opened the whole vision clearly to him:

behold, the men which were sent from Cornelius, had made inquiry for Simon's house; they were come to Joppa, and, according to the direction given them, had inquired and found out the house of Simon the tanner, where Peter was:

and stood before the gate; of the house; perhaps knocking at it, in order to bring out somebody within to them, of whom they might inquire for Peter.

HE�RY, "The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, Act_10:17, Act_10:18. 1. What Christ did, Peter knew not just then (Joh_13:7): He doubted within himself what this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was concerning the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt awhile, to ruminate

upon a thing, and debate it to and fro in their own minds, before he clears it up to them. 2. Yet he was made to know presently, for the men who were sent from Cornelius were just now come to the house, and were at the gate enquiring whether Peter lodged there;and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion we have to make use of it.

JAMISO�, "while Peter doubted ... what this should mean, behold, the three men ... stood before the gate ... and asked— “were inquiring,” that is, in the act of doing so. The preparations here made - of Peter for his Gentile visitors, as of Cornelius for him - are devoutly to be noted. But besides this, at the same moment, “the Spirit” expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.

CALVI�, "17.Peter was taught not only by the vision, but also by the Word of God;

and yet in seeing he saw not, until the Spirit is unto him an interpreter; a most

excellent mirror of our slackness. Although we be yet far unlike to Peter; for we are

so far from understanding by and by what God will, or to what end he speaketh to

us, that many interpretations are scarce sufficient for us. But we must also note that

which Luke addeth, that Peter did think earnestly upon the vision, to wit, after that

he was come to himself again after his amazedness; for this was a token of godly

reverence, that he did not carelessly suffer the vision to escape him. Therefore the

Lord opened to him when he did knock, (Matthew 7:7.) And we are justly plagued

for our sluggishness, in that we profit no better in the Word of the Lord, seeing we

are so cold, and have so small desire to inquire.

BE�SO�, "Acts 10:17-18. �ow while Peter doubted in himself — He did not doubt,

that it was a heavenly vision; all his doubt was concerning the meaning of it. Christ

generally reveals his will to his people by degrees, and not all at once: he leaves them

to doubt a while, and to ruminate upon a matter, before he makes it fully manifest

to them. Behold, the men sent from Cornelius — Being just come to the house; stood

before the gate — And now Peter will learn the meaning of his vision. Thus

frequently the things which befall us from within and from without at the same

time, are a key to each other: and the things which so concur and agree together

ought to be diligently attended to.

COFFMA�, "The timing of all events is ordered by the infinite God; and it is

obvious in Acts that the inspired prophets and evangelists of the apostolic age

regarded the timing of events with the utmost attention. Thus, it appeared in Acts

5:9 that the return of the young men who had buried Ananias, their feet being that

very moment "at the door," was one of the circumstances that enabled Peter to

know that Sapphira would also die. Here also, the appearance of the three

messengers from Cornelius coinciding so exactly with a vision repeated three times

to Peter, certainly must have assisted the apostle in relating the two occurrences.

It would appear from the time of their arrival that Cornelius had not delayed his

response to the angel's command, a noon arrival of his emissaries in Joppa being

just about the earliest that was possible in view of the distance.

BARCLAY 17-33, "In this passage the most surprising things are happening. Once

again let us remember that the Jews believed that other nations were quite outside

the mercy of God. The really strict Jew would have no contact with a Gentile or

even with a Jew who did not observe the Law. In particular he would never have as

a guest nor ever be the guest of a man who did not observe the Law. Remembering

that, see what Peter did. When the emissaries of Cornelius were at the door--and

knowing the Jewish outlook, they came no farther than the door--Peter asked them

in and gave them hospitality (Acts 10:23). When Peter arrived at Caesarea,

Cornelius met him at the door, no doubt wondering if Peter would cross his

threshold at all, and Peter came in (Acts 10:27). In the most amazing way the

barriers are beginning to go down.

That is typical of the work of Christ. A missionary tells how once he officiated at a

communion service in Africa. Beside him as an elder sat an old chief of the �goni

called Manly-heart. The old chief could remember the days when the young

warriors of the �goni had left behind them a trail of burned and devastated towns

and come home with their spears red with blood and with the women of their

enemies as booty. And what were the tribes which in those days they had ravaged?

They were the Senga and the Tumbuka. And who were sitting at that communion

service now? �goni, Senga and Tumbuka were sitting side by side, their enmities

forgotten in the love of Jesus Christ. In the first days it was characteristic of

Christianity that it broke the barriers down; and it can still do that when given the

chance.

PETT, "While Peter in great perplexity was wondering what the vision could mean,

the men from Cornelius arrived at the entrance of the house and called out, asking

for Peter, having enquired the way there. The way this is described is interesting,

bringing out that this was a small trader’s residence with no porter protecting the

gate. Anyone who anted to could look in to the small courtyard and call out.

They ‘stood before the gate’. It is clear that these men were taking the greatest care

not to cause offence. They knew that a Gentile was not welcome in the home of a

strict Jew. Thus they did not enter the building until invited.

HAWKER 17-33, "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 inquiry for Simon’s house, and stood before the gate, (18) And called, and asked whether Simon, which was surnamed Peter, were lodged there. (19) While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. (20) Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. (21) Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? (22) And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee. (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. (24) And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. (25) And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. (26) But Peter took him up, saying, Stand up; I myself also am a man. (27) And as he talked with him, he went in, and found many that were come together. (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 showed me that I should not call any man common or unclean. (29) Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? (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, (31) And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. (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. (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.

If I detain the Reader at these verses, it is but to call upon him to remark with me, the gracious manifestation of God the Holy Ghost, in speaking to Peter. I never can say enough to myself nor to the Reader, in calling the attention of both to what we are so apt to over-look; the unceasing office of God the Spirit, in his Almighty ministry in the Church. Most certain it is, that from the beginning, when the Church was formed, the Holy Ghost presided over it. He that anointed the glorious Head, anointed all his members, Joh_3:34; Eph_4:7; Psa_45:7. All the services of the Old Testament dispensation, as types and shadows of Christ, were of his appointing, Heb_9:8. All the Prophets were sanctified and ordained by him, Isa_6:8-9; Jer_1:5; Eze_2:2; 1Pe_1:10-11. All the Apostles from him received the unction of their Apostleship, Joh_7:39; Luk_24:49; Joh_14:26; Act_1:5; Act_2:1-4. And without the Lord the Spirit ordains ministers to his service, in all ages of the Church, vain are the laying on of the hands of men. Act_19:1-6; Act_20:28. It is very blessed to observe in this scripture, the Lord the Spirit speaking to Peter, See also Act_13:2-4; Act_16:6-7; 1Ti_4:1. And I hope the Reader, from such palpable evidences to this great and leading truth of the Scriptures, will not fail to grant it due attention. Let him remember, that speaking, and sending, are personal acts, such as define real personal Being. And let him remember also, that when the Holy Ghost commanded Peter to go with the messengers of Cornelius, saying, I have sent them; and when Cornelius said to Peter: Thou hast done well that thou art come; now therefore all we are here present before God, to hear all things that are commanded thee of God : the service Peter was then called to, was God’s service, and by God’s command; and consequently this Scripture proves, the Person, Godhead, and Ministry, of God the Holy Ghost.

18 They called out, asking if Simon who was

known as Peter was staying there.

GILL, "And called, and asked,.... That is, they called to the people of the house, Simon's family; and in a civil and courteous manner asked them,

whether Simon, which was surnamed Peter; which they said to distinguish him from Simon the master of the house, and as Cornelius was directed, and they were instructed by him: concerning him they inquired, whether he

were lodged there; the Ethiopic version adds, without any foundation for it, "and the place where they called at was Peter's lodging room".

COFFMA�, "These verses emphasize the coincidence mentioned in the comment on

the preceding verse. Providences of this kind can occur only when God wills them;

and, although it would be rash to suppose that in our own times we are able

properly to interpret such things, nevertheless, we may in awe and reverence behold

them.

Illustration: Bernard Lemmons and Lennos �orton, a preacher and elder of God's

church respectively, were in an automobile accident on a �ew Jersey thoroughfare;

and Brother �orton's face and throat were cut when his head went through the

windshield. Twenty minutes before that accident occurred, however, one of the most

skilled surgical nurses in �ew York City, who was returning from having spent the

night with a friend in �ew Jersey, had suffered a minor accident with her car when

it hit the same icy strip that caused Brother Lemmons to lose control of his car.

Although the nurse did not particularly need an ambulance, someone had called it

anyway; and that ambulance arrived almost simultaneously with the occurrence of

the near-fatal accident to Brother �orton. The nurse tied off key arteries and saved

his life. That this event had elements of Providence in it is clear enough. The services

of that surgical nurse, and the timely arrival of an ambulance dispatched to the

scene twenty minutes before the accident occurred, were both absolutely necessary

to saving his life. There are many providences in life, and our hearts should be

attuned to take account of them.

19 While Peter was still thinking about the vision,

the Spirit said to him, “Simon, three[a] men are

looking for you.

BAR�ES, "The Spirit - See the notes on Act_8:29. Compare Isa_65:24, “And it

shall come to pass, that before they call I will answer,” etc.

GILL, "Which greatly amused him, affected his mind, and employed his thoughts what should be the meaning and design of it:

the Spirit said unto him; the holy Spirit of God, either by an articulate voice, or by making an impulse on his mind;

behold, three men seek thee; the Arabic version leaves out the word "three": the Spirit of God is omniscient, and knows all things; if the deep things of God, then much more man, and the things of man.

HE�RY, "We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet it is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (Act_15:7), You know that God made choice among us that the Gentiles by my mouth should hear the word of the gospel. Now here,

I. Peter is directed by the Spirit to go along with Cornelius's messengers (Act_10:19, Act_10:20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God must think on those things; those that would understand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe, 1. Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (1Sa_9:15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, Joh_16:13. 2. What the direction was. (1.) He is told, before any of the servants could come up to tell him, that three men below want to speak with him (Act_10:19), and he must arise from his musings, leave off thinking of the vision, and go down to them, Act_10:20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries; for the scripture is in the fulfilling every day. (2.) He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty “Go with them, for I have sent them: and I will bear thee out in going along with them, however thou mayest be censured for it.” Note, When we see our call clear to any service, we should not suffer ourselves to be perplexed with doubts and scruples concerning it arising from former prejudices or pre-possessions, or a fear of men's censure. Let every man be fully persuaded in his own mind, and prove his own work.

BE�SO�, "Acts 10:19-22. While Peter thought on the vision — Was meditating on

what he had seen and heard; the Spirit said unto him — God, by his Spirit,

suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to

Samuel, 1 Samuel 9:15;) Behold three men seek thee; arise therefore &c. — Delay

not, but go down to these men, and go with them — The journey which they shall

propose; doubting nothing — Without any hesitation or scruple on account of the

messengers being Gentiles, and coming from one who is also a Gentile. For I have

sent them — And have shown thee, that the great ceremonial distinction between

Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest

to compare their message with what thou hast now seen, thou wilt easily know the

intent of this vision, and the use thou art to make of it for thine own direction. How

gradually was Peter prepared to receive this new admonition of the Spirit! Thus

God is wont to lead on his children by degrees, always giving them light for the

present hour. Then Peter went down to the men — Instantly, before any message

from them could reach him. And said — To them, while they continued at the door;

Behold, I am he whom you seek — The person you inquire for; what is the cause

wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended,

makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to

prevent any prejudice which Peter might have against Cornelius, on account of his

being a Gentile, they inform him: 1st, That he was a just, or righteous, Prayer of

Manasseh 1:2 d, That he worshipped the true God, the God whom the Jews

worshipped, and not the false gods of the Gentiles. 3d, That he was of good report

even among the Jews; was reputed by them a pious and good man; so that it would

be no disparagement to him to go to him. And, 4th, What must have been an

irresistible argument with Peter, that he had been warned by an angel to send for

him to his house. When God’s command is evident, his true people do not hesitate to

obey.

CO�STABLE 19-20, "Somehow the Holy Spirit convinced Peter that God wanted

him to accompany the messengers to Cornelius' house.

". . . it is both exegetically and experientially difficult, if not impossible, to draw any

sharp lines between 'an angel of God [Acts 10:3; Acts 10:22],' the Holy Spirit [Acts

10:19], and the ascended Christ [Acts 10:4; Acts 10:14]." [�ote: Longenecker, p.

389. See also �eil, p. 139.]

We could also add "God" (Acts 10:28; cf. Acts 8:26; cf. Acts 8:29; cf. Acts 8:39; Acts

16:6-7; Romans 8:9-11; 2 Corinthians 3:17-18).

"A God-fearer had no objection to the society of Jews, but even a moderately

orthodox Jew would not willingly enter the dwelling of a Gentile, God-fearer though

he were." [�ote: Bruce, Commentary on . . ., p. 217.]

Peter was to feel free to enter the house of Cornelius since the centurion was not

unclean. Perhaps as Peter "was reflecting" (Acts 10:19) he remembered Jesus'

teaching in which He terminated the clean unclean distinction (cf. Acts 10:29; Mark

7:19).

PETT 19-20, "Peter’s mind was still on the vision and the Spirit then told him about

the two servants and the soldier who were looking for him, and told him that he

must go down to them, and go with them without having any doubts, because it was

God Himself Who had sent them. As he probably had a conscience about having

resisted God already, this more reasonable request would make it an easier

command to obey. But God was not just wanting Peter to be willing to approach

Gentiles. He wanted him to see that Gentiles on whom He laid His hands were

thereby totally clean and wholesome and to be thoroughly welcomed. He was

breaking down great prejudice. And because this was Peter, a representative of the

Apostles, not only for Peter but also for the Apostles as a whole.

‘The Spirit told him.’ The Spirit could speak directly to Peter for he was a man of

the Spirit.

‘Three men.’ B has ‘two men’. Aleph, A, E have ‘three men’. Some MS (e.g. D) do

not mention a number. B may well be right. But in view of the description of those

sent either number is possible. The soldier was an escort and not strictly one of the

seeking men. Thus two men (deputed servants) were seeking Peter, along with an

escort. On the other hand the three would go well as a parallel with the threefold

vision. Three ‘clean’ men.

‘�othing doubting.’ Peter is to go with them confidently and without making

unnecessary difficulties, or allowing his sense of what was ‘unclean’ to affect his

decision, for what is to happen has been cleansed by God. In the middle or passive

voice this verb can mean either "to take issue with" or "to be at odds with oneself,

to doubt, to waver, to have misgivings". As an intensified form of its active meaning

it could mean "to make a distinction, to differentiate". Possibly both ideas are in

mind. Religiously speaking he need not analyse the situation because God is in it. He

can forget his worries and he need not consider distinctions, for when God has

determined something it can no longer be treated in the ordinary way.

20 So get up and go downstairs. Do not hesitate to

go with them, for I have sent them.”

GILL, "Arise, therefore, and get thee down,.... From the top of the house where he was:

and go with them; the three men, to Caesarea

doubting nothing; whether it is right or wrong, lawful or unlawful, to go with them, because not Jews, but uncircumcised Gentiles, laying aside all such Jewish scruples:

for I have sent them: the Spirit of God is said to do what Cornelius did at his instigation and direction, signified by an angel he sent to him, Act_10:5.

CALVI�, "20.Go, doubting nothing. The Scripture useth this word often, when it

will express of what sort the obedience of faith ought to be. So Paul, in the fourth

chapter to the Romans, (Romans 4:19,) when as he commendeth the faith of

Abraham, saith, That he doubted not when as the Lord promised him seed, being

now aged and past hope of children. And in the fourteenth, (Romans 14:23,) in

treating of meats, he condemneth doubting consciences. And it is properly to reason

on both sides, (as they say,) when as we are carried hither and thither by course, by

gathering contrary reasons. But we must not follow God with a doubtful and

wavering, but with a quiet and constant mind. In sum, the Lord will have us to

attribute so much to him, that when we hear him we dispute no longer what we have

need to do, but that we set down for a certainty, that that must be done which he

commandeth. And surely it is meet that his will should show us the way, when all

clouds are driven away, and that it should subdue all our senses unto it, unto willing

obedience, all reasoning [disputation] being broken off; which is also better

gathered by the next text. For the reason is added, why it is not lawful for Peter to

suspend his judgment in an uncertain matter, because God is the author of the

business; because it is as much as if it should be said, that we ought to be content

with the beck of God alone, that we may obey his commandment. And hereby are

we also admonished that men’s consciences shall by no other means be quiet, that

they safely do that which they do, than when being taught by the Word of God, they

determine that they do nothing without his commandment and conduct.

COFFMA�, "Peter did not depend upon the coincidence of events for the decision

he had to make; but the Spirit spoke to him in audible, intelligible words,

commanding what he should do. We do not know just how that was done; but it is

clear enough that more was involved than some mere feeling or impression made

subjectively upon Peter.

I have sent them ... These words appear to identify the speaker with the person

Peter addressed as "Lord" in Acts 10:14. "On that occasion the voice seemed to

come from without; and it may have been a voice that Peter well remembered, and

immediately recognized."[13] We believe it was probably the same here.

E�D�OTE:

[13] F. F. Bruce, op. cit., p. 220.

ELLICOTT, "(20) Go with them, doubting nothing.—The command was specially

addressed to the perplexed questionings of the disciple. For a time he was to walk, as

it were, blindfold, but trusting in the full assurance of faith in the Hand that was

guiding him. As once before (John 13:7), he knew not yet what his Lord was doing,

but was to know hereafter. He and the messengers from Cornelius were alike acting

on the promptings of the Divine Spirit.

21 Peter went down and said to the men, “I’m the

one you’re looking for. Why have you

come?”

CLARKE, "Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions.

Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation,

- coram, quem quaeritis, adsum!Aen. lib. i. 595.

What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him.

GILL, "Then Peter went down to the men,.... The Ethiopic version adds, "from the third floor"; to the place where the men were: the following clause,

which were sent unto him from Cornelius, is not in Beza's most ancient copy, nor in the Alexandrian copy, nor in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions:

and said, behold, I am he whom ye seek; without being called by any of the family he came down, and without being informed in that way who the men were inquiring for; it being suggested to him by the Spirit of God, he declared himself to be the person they were seeking after: and put this question to them,

what is the cause wherefore ye are come? for that was not intimated to him by the Spirit; it was only told him there were three men seeking him, and he was bid to go with them, without any scruple or hesitation; but what they came for, or he was to go with them about, was not suggested.

HE�RY, "II. He receives both them and their message: He went down to them, Act_10:21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were enquiring for. And 1. He favourably receives their message; with abundance of openness and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (Act_10:22): “Cornelius, an officer of the Roman

army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh_7:2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews -they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company - he was warned from God,”

echrēmatisthē - “he had an oracle from God, sent to him by an angel” (and the lively

oracles of the law of Moses were given by the disposition of angels), “by which he was ordered to send for thee to his house (where he is expecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well.” Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, Act_11:14. “Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him.”

CALVI�, "21.Behold, I am he whom ye seek. Luke declareth now how ready Peter

was to obey; secondly, that he understood at length, by the messengers, to what end

the vision was showed unto him. For he heareth that he is called by Cornelius, a

man that is a Gentile, whom he would have counted profane, and unworthy of his

company, unless his judgment had been corrected with this voice, “That which God

calleth pure, judge not thou to be common.” This is to be wise indeed, when as

abandoning all vain confidence, and correcting our stubbornness, the authority of

God doth so pull us unto it, and doth so possess our minds, that we count nothing

right but that which it prescribeth.

CO�STABLE, "Peter probably descended from the roof by using a stairway on the

outside of the house, as was common, and met the messengers outside the door

where they had been standing. They described Cornelius as a man well spoken of by

the whole nation (Gr. ethnos) of the Jews as well as a righteous and God-fearing

man (cf. Acts 10:2). They obviously wanted their description of their master to

influence Peter to accompany them back to Caesarea.

22 The men replied, “We have come from

Cornelius the centurion. He is a righteous and

God-fearing man, who is respected by all the

Jewish people. A holy angel told him to ask you to

come to his house so that he could hear what you

have to say.”

CLARKE, "Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on Act_10:2 (note).

To hear words of thee - But of what kind they could not as yet tell.

GILL, "And they said, Cornelius, the centurion,.... A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a "centurion", that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ's righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier:

and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God:

and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add,

was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned:

and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.

JAMISO�, "they said, Cornelius ... a just man, etc.— fine testimony this from his own servants.

of good report among all the nation of the Jews— specified, no doubt, to conciliate the favorable regard of the Jewish apostle.

to hear words of thee— (See on Act_11:14).

CALVI�, "22.Cornelius, a just man. Cornelius’ servants commend their master not

ambitiously, or to the end they may flatter him, but that Peter may the less abhor his

company. (674) And for this cause they say that he was approved of the Jews, that

Peter may know that he was not estranged from true and sincere godliness. For even

those which were superstitious, though they served idols, did boast that they were

worshippers of God. But Cornelius could not have the Jews, who retained the

worship of the true God alone, to be witnesses of his godliness, unless he had

professed that he worshipped the God of Abraham with them. Furthermore, as this

was a rare example, so it ought to have moved Peter not a little. Although they lean

most of all to this argument, that they may persuade him that which they go about,

that all this matter is governed by the commandment of God, as if they should say,

That he is not so much called by a mortal man as by God, who had so commanded

by his angel.

BE�SO�, "Acts 10:23-24. Then called he them in, and lodged them — Or,

hospitably entertained them that night. He did not bid them go to an inn, and

refresh or repose themselves at their own charge, but was himself at the charge of

entertaining them at his own quarters. He lodged them, though they were Gentiles,

to show how readily he complied with the design of the vision, in eating with

Gentiles. And, though they were two of them servants, and the other a common

soldier, yet Peter thought it not below him to take them into his house. And on the

morrow went away with them — �ot delaying to obey the heavenly vision. And

certain brethren — �amely, six in number, Acts 11:12; accompanied him — Being

probably desired by the apostle to go with him, that they might be witnesses of what

happened, as this was an affair in which some difficulties might arise, and some

censure be incurred from the Jewish converts, and such as were not apprized of his

divine direction. How pleasing a mixture have we here, of prudence and humility!

Sufficient to “teach us, on all proper occasions, to express at once a becoming

deference to our brethren, and prudent caution in our own best intended actions;

that even our good may not be evil spoken of, when it lies in our power to prevent

it.” See Doddridge, and Romans 14:16. And on the morrow after they entered into

Cesarea — Though it is probable they travelled on foot, yet as Joppa was only about

fifteen leagues distant from Cesarea, they might easily arrive there the day after that

on which they set out. And Cornelius waited for them — �ot engaging himself in

any secular business during that solemn time, but being altogether intent on this

thing. And he called together his kinsmen — His relations; and near friends —

Those with whom he was most intimate, and had the greatest love to. This, he

thought, he could not better express, than by giving them an opportunity to hear the

word of life, and to gain instruction for their souls. And, probably, those here

spoken of were accounted near friends by Cornelius; because they were such as had

forsaken all pagan idolatry, and were, with him, worshippers of the true and living

God.

ELLICOTT, "(22) Cornelius the centurion.—The description seems to imply that

the name of the soldier-convert was not altogether unknown at Joppa. It could not

fail to remind Peter of that other centurion whose name is not recorded, who was

stationed at Capernaum, and had built the synagogue (Luke 7:5), and with that

recollection there would come back to his memory the words which his Master had

spoken in connection with the faith which was greater than he had found in Israel,

and which proclaimed that “many should come from east and west and north and

south, and sit down with Abraham and Isaac and Jacob in the kingdom of God”

(Matthew 8:11).

One that feareth God.—The word was almost a technical one as describing the

Gentile converts who stood in the position of “proselytes of the gate.” (Comp. Acts

10:2; Acts 10:35; Acts 13:16.)

Of good report among all the nation of the Jews.—St. Luke’s policy of conciliation,

if one may so speak, is traceable in the stress laid on this fact. As in the case of the

reception of the Apostle of the Gentiles by Ananias (Acts 9:10), so in that of

Cornelius, all occasion of offence was, as far as possible, guarded against by the

attestation given by those who were themselves Jews to the character of those

concerned.

PETT, "‘And they said, “Cornelius a centurion, a righteous man and one who fears

God, and well reported of by all the nation of the Jews, was warned of God by a

holy angel to send for you to his house, and to hear words from you.” ’

They informed him that Cornelius, a Roman centurion, but one who was a God-

fearer and a righteous man highly respected among the Jews, had been warned by

God through a holy angel to request that Peter come to his house. For God had told

Cornelius that Peter would have something special to say to him.

‘One who fears God.’ �ot the technical term for a God-fearer but conveying the

idea and emphasising the genuineness of his state of heart. (Compare for the

expression Acts 10:2; Acts 10:35; Acts 13:16; Acts 13:26; Acts 13:43; Acts 13:50;

Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7).

It must be stressed that this description of Cornelius was not given in order to

suggest that he deserved that God would be good to him. It was rather in order to

stress to Peter that he was not dealing with someone who was against the God of

Israel. They knew perfectly well the feelings of the Jews about Gentiles, and they

would have no doubt that this Jewish ‘prophet’ would have similar views. They

were trying to get Peter’s goodwill, not God’s (God had already shown His).

23 Then Peter invited the men into the house to be

his guests.

Peter at Cornelius’s House

The next day Peter started out with them, and

some of the believers from Joppa went along.

BAR�ES, "And lodged them - They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first the angel appeared to Cornelius. On the second the messengers arrived at Joppa, Act_10:9. On the third, Peter returned with them, Act_10:23; and on the fourth they arrived at Caesarea, Act_10:24, Act_10:30.

And certain brethren - Some Christians. They were six in number, Act_11:12. It was usual for the early Christians to accompany the apostles in their journeys. See Rom_15:24; Act_15:3; 3Jo_1:6; 1Co_16:6, 1Co_16:11. As this was an important event in the history of the church - the bearing of the gospel to a Gentile - it was more natural and proper that Peter should be attended with others.

CLARKE, "Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner.

Certain brethren from Joppa - They were six in number, as we learn from Act_11:12. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles.

GILL, "Then called he them in,.... Into Simon's house; not "into his own house", as the Ethiopic version adds; as yet they stood without, before the gate of the house; he took them in, no doubt, with the leave of Simon, his host, and set provisions before them, and lodged them that night:

and in the morning Peter went away with them; the next morning he set out with them towards Caesarea:

and certain brethren from Joppa accompanied him; there were six of them, as appears from Act_11:12 these went with him, not only to bear him company, and out of respect to him; but to be witnesses of what might be seen, heard, said, or done, and for Peter, should there be any occasion for it, as there afterwards was.

HE�RY, "III. He went with them to Cornelius, whom he found ready to receive and entertain him. 1. Peter, when he went with them, was accompanied by certain brethren from Joppa, where he now was, Act_10:23. Six of them went along with him, as we find, Act_11:12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which

he went, and therefore he invited them (Act_11:12), or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow travellers. This was one way in which the primitive Christians very much showed their respect to their ministers: they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them; with a further prospect not only of doing them service, but of being edified by their converse. It is a pity that those who have skill and will to do good to others by their discourse should want an opportunity for it by travelling alone. 2. Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, nearly two, from Joppa to Cesarea; for it was the day after they set out that they entered into Cesarea (Act_10:24), and the afternoon of that day, Act_10:30. It is probable that they travelled on foot; the apostles generally did so. Now when they came into the house of Cornelius Peter found, (1.) That he was expected, and this was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter. (2.) That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together,not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job_31:17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it.

JAMISO�, "called them in and lodged them— thus partially anticipating this fellowship with Gentiles.

Peter went ... with them, and certain brethren— six in number (Act_11:12).

from Joppa— as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

CALVI�, "23.And Peter also, being overcome with the authority of God,

deliberateth no longer, but lodgeth the men, that he may go with them forthwith. So

we must meekly submit ourselves to God; and there remaineth nothing after that we

know his will, but that we run speedily thither whither he calleth us. There is no

difficulty in the rest.

COFFMA�,"This was Peter's first break with the exclusiveness of the law of Moses.

The Gentiles he invited into the house, shared the meal which by that time had been

prepared for him, and kept them overnight, the lateness of the hour requiring that

they should wait until the morrow to start to Caesarea. By this one act, Peter swept

aside the prejudices of a lifetime, letting in the fresh air of the kingdom of heaven.

Brethren ... accompanied him ... As an act of prudent foresight, Peter took the

precaution of taking witnesses with him. He no doubt anticipated that what would

be done in Caesarea might lead to misunderstandings and disputes, unless every

word and act should be certified by competent witnesses. Significantly, the guidance

of God's Spirit did not diminish Peter's responsibility to act prudently in all things.

COKE, "Acts 10:23. And lodged them— Or hospitably entertained them that night,

εξενισε . The next day St. Peter went along with them, and six Jewish Christians

from Joppa accompanied him. It is probable that the apostle himself desired them to

go along with him, that they might be witnesses of what happened, as this was an

affair in which some difficulties might arise, and some censure be incurred from the

Jewish converts, and such as were not apprised of his divine direction. How pleasing

a mixture of prudence and humility!—sufficient to teach us, on all proper occasions,

to express at once a becoming deference to our brethren, and a prudent caution in

our own best intended actions; that even our good may not be evil spoken of, when it

lies in our power to prevent it. See Romans 14:16.

ELLICOTT, "(23) Then called he them in.—As it was about noon when Peter went

up to the house-top to pray, the arrival of the messengers, allowing an adequate

interval for the trance and the vision, may be placed at some time in the afternoon.

Certain brethren from Joppa.—We learn from Acts 11:12, that they were six in

number. They were obviously taken that “in the mouth of two or three witnesses

every word might be established” (Deuteronomy 17:6; Deuteronomy 19:15), that

they might report to the Church at Joppa what had been done by the Apostle whom

they had learnt to reverence.

CO�STABLE, "After learning their intent, Peter invited them inside and acted as

their host. This was very unusual since Jews normally did not provide hospitality

for Gentiles. Peter had apparently already begun to understand the meaning of the

vision he had seen and began to apply it in his relationships with these Gentiles.

"There may also be some intended irony here, since Peter had earlier protested his

scrupulousness about food, all the while staying in the house of a man whose trade

made him unclean!" [�ote: Witherington, p. 351.]

Peter wisely took six other Jewish Christians with him (Acts 11:12). A total of seven

believers witnessed what took place in Cornelius' house. The trip from Caesarea to

Joppa took part of two days (Acts 10:30). Cornelius was so sure Peter would come

that even before the apostle arrived he gathered a group of his relatives and friends

to listen to him. The text gives no reason to assume that Cornelius knew that Peter

was the foremost apostle among the early Christians (cf. Acts 10:5). Cornelius had

an exemplary concern for the spiritual welfare of others even before he became a

Christian (cf. Acts 10:27).

PETT, "So Peter, still puzzling over his vision, and thinking that the two strange

events may be connected, said that he would accompany them, meanwhile offering

them hospitality for the night. There was no difficulty in this except to the most

strict of Jews, especially in a tanner’s house. The niceties would still be observed,

along with Jewish scruples. And accordingly next day he did accompany them,

taking with him a number of Jewish Christians from Joppa (six in all - Acts 11:12 -

making with himself the perfect number seven and hopefully sufficient if the three

men intended mischief to combat it).

The taking of six fellow-Christians may have been because he felt that their support

in prayer might be helpful, or because he was a little apprehensive about going to

see a Roman centurion alone in case he was arrested and disappeared without trace.

(If a Roman centurion from the provincial capital called for you to go and see him it

was usually a good idea to do so, but it could also carry unpleasant consequences).

Or he may have felt that they might be known to the centurion, or at least be looked

on as ‘locals’, and might thus make the visit easier. After all Cornelius was supposed

to be known to the Jews of the area. Or he may already have in mind that he might

need witnesses to combat any false rumours. The witness of seven men would be

indisputable. He had no doubt learned from past experience that witnesses could be

valuable when something controversial was happening. Indeed he may have had a

mixture of such reasons.

24 The following day he arrived in Caesarea.

Cornelius was expecting them and had called

together his relatives and close friends.

BAR�ES, "His kinsmen - His relatives, or the connections of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.

CLARKE, "His kinsmen and near friends - Συγγενεις, His, relatives, and

αναγκαιους�φιλους , his necessary friends; but the Syriac makes αναγκαιους an epithet as

well as συγγενεις, and thus the passage may be read, his kinsmen, his domestics, and his

friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven; and these amounted to many persons; see Act_10:27.

GILL, "And the morrow after they entered into Caesarea,.... So that they were one day, and part of another, on their journey:

and Cornelius waited for them; he had an eager desire to hear the word from Peter's mouth; and was longing and looking for the coming of him, with the men he sent for him; and he and his family were in a waiting posture, and ready to hear the word,

when the apostle of Christ should come: it would be well if this was always the case of the hearers of the word, to assemble before their ministers come; and be waiting for them, and in full expectation of them, and ready to receive them, and the words of grace which drop from their lips:

and had called together his kinsmen and near friends; or necessary ones: not only his relations according to the flesh, which might be in the Italian band, but his most familiar acquaintance, with whom he was in the strictest friendship; who may be called "necessary", as they are both by the Greeks and Romans, because they are often necessary for assistance and counsel: this shows the true grace of God in him, which wherever it is, puts a man on seeking after the spiritual and eternal welfare of all with whom he is concerned, and especially his relatives and friends.

JAMISO�, "Cornelius ... called together his kinsmen and near friends—implying that he had been long enough at Caesarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature.

CALVI�, "The day following he went forth. It should seem that they arrived a little

before night (675) because they were not as yet entered the city at noon, and the

vision which was showed thrice asked no small time. Therefore, when they had

taken their rest all night, they address themselves to return. Again, there was a point

of courtesy in that some of the faithful do accompany Peter, who were sent, as it is to

be thought, by the whole church, to bring him even to Cesarea. These men journey

with Peter for goodwill and honor’s sake; but the Lord bringeth them, that they

may be witnesses of his grace. So that they are bountifully rewarded for their

thankfulness, when as for confirmation of their faith they see the kingdom of Christ

spread abroad even unto the Gentiles.

24.Cornelius waited for them. Luke doth not only commend the godly affection of

Cornelius in this point, that he waited earnestly for Peter’s coming, but because he

would have his friends and kinsfolks to be companions with him in the faith. This

was a thing not without great danger, to call together a company of men, that they

might embrace a new kind of religion. And there wanted not reasons, under color

whereof he might have flattered [excused] himself; for he was not commanded to

call others to accompany him, but rather they were passed over, and he himself was

chosen to be made partaker of so great goodness; but he considered with himself

how much he was indebted (676) both to the glory of God, and also to the salvation

of his brethren. He knew that it was an unjust thing, and a point of discourtesy, to

provide for himself alone, and not to regard others. He counted it a point of filthy

carelessness (677) to hide the treasure of the gospel under the ground. Therefore, he

did that which the Lord requireth of all his by Isaiah and Micah, that every one

exhort his brother (taking him as it were by the hand) unto the faith.

Therefore, Cornelius hath taught us by his example, that when God revealeth

himself unto us we must not choke the light of his knowledge with sloth or fear, but

we must rather endeavor that our faith may shine before others to give light, and to

show the way to them; for the inheritance of the kingdom of heaven is not such, that

even the least portion can be taken from us, if many be made partakers thereof; but

if others be made co-heirs with us, it shall rather increase our glory, Furthermore,

we must mark how far he is from vainglory; for he calleth them to be his school-

fellows, being himself ready to learn. This is the true study of godliness, when as

together with zeal there appeareth such plainness, (678) that we are not ashamed to

depend upon the mouth of God. For many are pricked forward with ambition, to

employ themselves in teaching the ignorant; and foolish babbling discovereth their

folly, when as they huddle out words more earnestly, and they would have none

heard but themselves. But this alone ought to be the drift of all men, to bring

themselves and all the whole world under God, that when men are subdued unto

true humility, he alone may have the preeminence. Let not him which excelleth in

the faculty and grace of teaching refuse to teach his brethren, so that he be free from

boasting, and proud desire to excel. Let him to whom it was not granted to be a

teacher keep himself within his bounds. Let neither of them desire mastership, as

James teacheth them; but let one so edify another, that neither the learned, neither

the unlearned, be ashamed to be brought into order.

�otwithstanding, it is demanded, (679) what kinsfolks he could have in Judea,

seeing that he was an alien, and was come thither only by reason of war, which

continued but for a short time? As I affirm nothing, so I embrace this as most

probable, that he had some in his garrison which were his kinsmen; for neighbors,

and those which were of acquaintance were wont to serve under one captain. And

we need not doubt of this, but that Cornelius’ kinsmen were desirous to be under

him, forasmuch as he was a centurion. He calleth familiar friends αναγκαιους, as

those are called of the Latins, �ecessarii, which are nearer together. (680)

COFFMA�, "The godly life and righteous desires of Cornelius had been shared

with all who were in any sense near or intimate with him, this giving a glimpse of

how one's influence reaches others.

They entered into Caesarea ... "This was a memorable event, being the first invasion

of the Roman Empire by the soldiers of the cross."[14]

E�D�OTE:

[14] A. C. Hervey, op. cit., p. 334.

COKE, "Acts 10:24-26. And the morrow after— When St. Peter came nigh

Caesarea, one of the servants ran before, and signified to Cornelius that he was

approaching. (See the reading in the Cambridge manuscript, Greek and Latin.)

Cornelius was almost impatient for his coming, andbig with expectation of some

signal event: and, therefore, he had called together his relations and intimate

friends, who were devout Gentiles as well as himself. As soon as he heard that the

apostle was just at hand, he went out of his house to meet him; and approaching him

with profound reverence, he fell down at his feet to worship him; for he had a most

exalted idea of the apostle, looking upon him as the ambassador of the Most High

God; or, as if he had been something more than a man. The apostle himself, who

knew that his message was divine, and that he was only the medium of conveyance,

with great humility raised him up, saying, "Do not prostrate yourself to me; I am

only a mere man, as you are, and deserve no such homage." In the Eastern world

their salutations differ considerably, according to the different rank of the persons

they salute. The common salutation, as Sandys informs us, consists in laying the

right hand on the bosom, and declining the body a little: but when they salute a

person of great rank, they bow almost to the ground, and kiss the hem of his

garment. Dr. Shaw's account of the common Arab compliment, "Peace be unto

you," agrees with the above; but he further tells us,that inferiors out of deference

kiss the feet, the knees, or the garments of their superiors. He might have added, or

their hands: for D'Arvieux assures us, that though the Arab Emir whom he visited,

withdrew his hand when he offered to kiss it, yet he frequently offered it to the

people to kiss, when he had a mind to require that homage. Dr. Shaw further

observes, that in these respects the Arabs were just the same 2 or 3000 years ago as

they are now; and ceremonies of the like kind, we may presume, were anciently used

among the neighbouring people too, as they are at this time. There is something very

graceful in the forms of Eastern salutation: some ofthem, however, are too low and

mean, and expressive of too much disproportion; on which accountthe natives of the

West, even when they have been in those Eastern countries, have not been ready to

adopt these profound expressions of respect: nay, many of them have justly thought

these obediences too great for mortals. Curtius tells us, (lib. 6: 100. 6.) that

Alexander thought the habits and manners of the Macedonian kings unequal to his

greatness after the conquest of Asia, and was for being treated according to the

modes of Persia; where kings were reverenced after the manner of the immortal

Gods. This infatuated monarch, therefore, suffered the people, in token of their

respect, to lie upon the ground before him, &c. Well then might St. Peter say to

Cornelius, a Roman, who received him with a reverence, esteemed the lowest and

most submissive even in the ceremoniousEast, and which the Romans were wont to

speak of as too solemn to be paid to mere men,—Stand up; I myself also am a man:

though Cornelius intended nothing idolatrous, nor did St. Peter suppose it to be his

intention. In truth, there was something extraordinary in this prostration of

Cornelius, but without any thing of idolatry. He was a person of rank: St. Peter

made no figure in civil life; and yet Cornelius received him not only with respect, as

his superior; but with the greatest degree of reverence, according to the usages of his

own nation: nay, not only so, but with an expression of veneration, which, though

common in the countrywhere Cornelius then resided, his countrymen were ready to

say ought to be appropriated only to those who were more than men. But it seems he

felt the greatest degree of reverence andawe at the sight of the apostle; and those

emotions threw him into the attitude that he had frequently seen the inhabitants of

Syria put themselves in, when they would express the greatest respect and

deference.

25 As Peter entered the house, Cornelius met him

and fell at his feet in reverence.

BAR�ES, "Fell down at his feet - This was an act of profound regard for him as an ambassador of God. In Oriential countries it was usual for persons to prostrate themselves at length on the ground before men of rank and honor. “Worshipped him” This does not mean religious homage, but civil respect - the homage, or profound regard which was due to one in honor. See the notes on Mat_2:2.

CLARKE, "Fell down at his feet, and worshipped him - As Peter’s coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place.

GILL, "And as Peter was coming in,.... Not into the city of Caesarea, for his entrance there is mentioned before, but into the house of Cornelius:

Cornelius met him, and fell down at his feet; to testify his great affection for him, and reverence of him:

and worshipped him; not with a religious adoration, or with worship due to God; for that would have been contrary to his character as a devout man, and one that feared God; but with civil worship and respect, in which he might exceed just bounds, and therefore is reproved by Peter: nor could he take him for an angel of God, or for one sent immediately from heaven to him; for he had been informed who he was, and what he was, and from whence he came, and what he was to do.

HE�RY, "IV. Here is the first interview between Peter and Cornelius, in which we have, 1. The profound and indeed undue respect and honour which Cornelius paid to Peter (Act_10:25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of

something in him that was very commendable - and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev_13:4.

JAMISO� 25-29, "as Peter was coming in, Cornelius met him— a mark of the highest respect.

fell down at his feet, and worshipped him— In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [Grotius]. “Those who claim to have succeeded Peter, have not imitated this part of his conduct” [Alford] (therein only verifying 2Th_2:4, and compare Rev_19:10; Rev_22:9).

CALVI�, "25.Falling down at his feet, he worshipped. Here is the word

προσεκυνησεν, which signifieth to testify honor or worship, either by bowing the

knee or ducking down the head, or by any other gesture. �ow, the question is,

whether Peter refuteth this worship for modesty’s sake only, or he disalloweth it as

a thing altogether unlawful? It appeareth that Cornelius’ fact displeased Peter, by

the reason which is by and by added, Arise, for even I am a man. For we may gather

that there was some divine thing in that worship, because he did ascribe unto mortal

man the honor which is due to God alone. But we must not think that Cornelius did

count Peter instead of God; for if he translated God’s honor unto mortal man,

where is that godliness and religion, with the title whereof he was of late adorned?

Therefore, I think that he meant nothing less than to spoil God of his lawful

worship, that he might give it to man; but forasmuch as he meant to give singular

honor unto the prophet and apostle of Christ, he fell into an immoderate token of

reverence, and so he offended in excess.

For it can scarce be expressed in words how prone men are to fall to superstition,

when as that honor is given to the ministers of Christ, which hath any small show of

divine worship; for we fall easily unawares into that whereof we thought full little.

There were less danger in a king or in the chief chieftains of this world; for he which

falleth down before a king keepeth himself within the bounds of earthly and civil

honor. But the case standeth otherwise in the ministers of Christ; for as their office

is spiritual, so if any man fall down at their feet to worship them, this honor hath in

it some spiritual thing. For we must put a difference between civil worship, which

men use among themselves in respect of civil order, and that under which is

contained religion, or which respecteth directly the honor of God; as also between

laws which are made for temporal regimen, or which bind the conscience. For

certain foolish men are deceived too far, who think that kneeling is in this place

condemned simply and of itself. But this is that which I said, Cornelius doth not

here salute his proconsul, or the emperor, after any civil sort; but being stricken

with wondering when he saw Peter, he honoreth him as he would have honored

God, if he had been present; so that he giveth man more than is meet, having, as it

were, forgotten himself. He thought nothing less (as I have already said) than to rob

God of any part of his honor, that he might give that to man which he took from

him. But when as the worship which is given to man hath somewhat which is, as it

were, linked with the honor of God, men fall into a fault contrary to their hope and

opinion, so that they extol man above his degree, and give him the worship which is

due to God.

The Papists, omitting that distinction, snatch only at one member for they handle

religious worship only. To the end they may ascribe some part thereof, with some

honest color, unto creatures, they cut [subdivide] it into latria, dulia, and

hyperdulia. They give latria to God alone; as if they should say, that the adoration

of worship is due to him alone. They make dulia common to the dead and their

bones, to images and pictures. They assign their hyperdulia to the Virgin Mary, and

to the cross whereon Christ hanged. That I may omit to say that they babble

through childish ignorance, how many of them do understand that rotten

distinction? �either do I speak only of the common sort, but of the chieftains.

Therefore, all their worshippings must needs be infected and corrupt with wicked

superstition, seeing they unadvisedly match creatures with God. But Luke saith not

in this place that Cornelius gave to Peter latria, (or the honor due to God;) he useth

only the general word worshipped, and he addeth, notwithstanding, that he was

reproved, because he did wickedly extol man higher than became him. Surely, if

that new opinion concerning the adoration which is called dulia had any place, Peter

ought to have admonished Cornelius that he should not go beyond dulia. But

because no worship whereunto religion is annexed, and the respect of God’s honor,

doth leave to God his honor untouched, what man soever it have; therefore, Peter is

content with this one only reason that he is a man. Moreover, I would gladly know

of the Papists, whether they think that John was so blockish, that he would take the

honor due to God, which they call latria, and give it to the angel? Surely, there was

nothing else that caused him to worship the angel, save only too much and

preposterous reverence, and that in honor of God, whose glory shone in the angel;

notwithstanding his fact is condemned. Therefore, to the end we may give God that

which is his own, let the spiritual worship, under which is comprehended religion,

remain whole and sound to him.

BE�SO�, "Acts 10:25-27. As Peter was coming in — Cornelius, who had been

expecting him, probably with some impatience, longing to know what that

important doctrine was, which an angel had told him he should hear from him; met

him, and fell down at his feet — Expressing thus his reverence for one, in so eminent

a sense, the messenger of Heaven; and worshipped him — �ot with divine, but mere

civil worship: such as was usually paid to kings and princes, and others of high

dignity, in the East. Having believed in the one living and true God, and forsaken

the idolatry of the Gentiles, he certainly could not offer divine or religious worship

to Peter: nor could he, as some have fancied, imagine Peter to be an angel,

considering how the angel had spoken of him. But his reverence for him as a divine

messenger, together with the custom which prevailed in those countries, of

expressing the highest respect by prostration, might induce him to fall down at his

feet, and offer a homage, which Peter wisely and religiously declined accepting. And

as he talked with him, he went in — They went into the house talking together,

probably of the goodness of God manifested in so happily bringing them together,

for they could not but see and acknowledge God in it. And found many that were

come together — More than Peter expected, which at once added solemnity to this

service, and afforded a greater opportunity of doing good.

COFFMA�, "WORSHIP DEFI�ED

All five �ew Testament words translated "worship" indicate that worship is an act,

not some kind of subjective feeling. �ote these:

<LI�ES><MO�O>

(1) [@proskuneo] means "to bow down toward" and is used of:

(a) worshiping God (Matthew 4:10; John 4;:21f; 1 Corinthians 14:25; Revelation

4:10, etc.).

(b) worshiping Christ (Matthew 2:2,8,11; 8:2; 9:18; 28:9,17; John 9:38; Hebrews

1:6, etc.).

(c) worshiping a man (Matthew 18:16).

(d) worshiping the dragon (by men) (Revelation 13:4).

(e) worshiping the beast (Rev. 13:4,8,12; 14:9-11).

(f) worshiping the image of the beast (Revelation 13:15; 14:11; 16:2).

(g) worshiping demons (Revelation 9:20).

(h) worshiping idols (Acts 7:43).

(2) [@sebomai] means "to revere," stressing the feeling of awe; but the word is used

of reverencing God (Matthew 15:9; Mark 7:7; Acts 16:14; 18:7,13), and also of

reverencing a goddess (Acts 19:27).

(3) [@sebazomai], akin to (2), above, means "to honor religiously" (Romans 1:25).

(4) [@latreuo] means "to serve or to render religious service" (Philippians 3:3; Acts

7:42; 24:14 (in some versions)

(5) [@eusebeo] means "to act piously toward" (Acts 17:23).SIZE>MO�O>LI�ES>

Thus, the �ew Testament Greek words confirm the usual dictionary definition of

"worship" as a transitive verb meaning "to pay an act of worship, to venerate, or to

adore." There is no �ew Testament definition of "worship," but it is always

associated with doing, rather than with feeling, although, of course, feeling is

present in true worship. However the notion that worship is some kind of

communion with God is ridiculous, never being true at all except in the most poetic

and romantic sense. The action of worship, whether presented to God or to idols, is

the same in both instances, according to the �ew Testament, as indicated in the

words above; and of course no communion with an idol is possible.

Contrary to the facts which are clearly discernible from the above considerations,

there is nevertheless a hurtful heresy to the effect that "worship is an attitude of

mind." Philip Wendell Crannell asserted that "Worship is not a physical or

material offering but an attitude of mind."[15] Such a notion should be rejected.

�ote the following:

A. The public assemblies of Christians, dating from the resurrection itself,

specifically commanded by the apostles and forming an essential element in the

worship of Christ, are physical acts of presentation before the Lord, as evidenced by

Romans 12:1.

B. The Quaker conception that the Lord's Supper is a "spiritual act," requiring no

physical emblems such as bread and wine, is incorrect. Faithful observance of the

Lord's Supper is a physical act; and without that physical act, there is no

observance of it. To be sure, "the proper attitude" is a part of it also, but only a part

of it. True and faithful observance of the Supper is worship.

C. Giving money or wealth to the support of God's work is worship in the truest and

highest sense, properly attended of course by an attitude of loving obedience to the

Father; but that attitude is not the worship; it is the giving of one's means that is

worship.

D. Praying is a physical thing, involving the total person in both mind and body; but

it is nonetheless the action of an appellant seeking the blessing and forgiveness of

God. �o attitude may take the place of petitions addressed to God through Jesus

Christ.

E. Singing is likewise physical, as well as spiritual and mental. Singing is something

that Christians do, not merely something they feel. That there is a way to do this,

involving the spirit and the understanding (1 Corinthians 14:15), does not and

cannot nullify the fact that singing is something the Christian does.

Once the premise is allowed that worship is not anything that men do, but a

subjective condition or disposition of the mind, then the inevitable corollary follows

that whatever is done has nothing whatever to do with worship! Crannell expressed

such a deduction as follows:

Anything that stimulates and expresses the worshipful spirit is a legitimate aid to

worship, but never a substitute for it, and harmful if it displaces it.[16]

Such a view justifies every innovation ever introduced into the worship of Christ, as

well as every innovation that may be dreamed up in the future! This conception of

what worship is cannot be otherwise than profoundly wrong. Worship in any real

sense is doing what God has commanded us to do; and, although it must be admitted

that subjective feelings inevitably arise in the doing of those things, they must be

looked upon as a consequence of worship and not as worship itself.

The author of Hebrews said, "Through Christ let us offer up a sacrifice of praise to

God continually, that is, the fruit of lips which make confession to his name"

(Hebrews 13:15); but such praise is not a sacrifice, so long as it is merely "in mind."

It is when it passes the portal of the lips that it becomes a sacrifice of praise to God.

Thus, Cornelius' worshiping of Peter refers not merely to some attitude within

Cornelius' heart but to what he did in Peter's presence.

[15] Philip Wendell Crannell, International Standard Bible Encyclopedia (Chicago:

The Howard Severance Company, 1915), p. 3112.

[16] Ibid.

ELLICOTT, "(25) Fell down at his feet, and worshipped him.—The attitude was

the extremest form of Eastern homage. So Jairus had bowed down before Jesus

(Matthew 9:18), so St. John bowed before the angel (Revelation 22:8). Peter’s

answer, in strong contrast with the words and acts, the very ceremonial, of those

who claim to be his successors, shows that he looked on it as expressing a homage

such as God alone could rightly claim. For man to require or receive it from man

was an inversion of the true order, The language of the angel in Revelation 22:9—

“See thou do it not: for I am thy fellow-servant . . . worship God”—implies the same

truth. Both bear their witness, all the more important because not controversial,

against any culius of saints or angels that tends to efface the distinction between

man and God. We must not pass over the parallelism between St. Peter’s words and

those of St. Paul at Lystra, “We also are men of like passions with yourselves” (Acts

14:15).

CO�STABLE 25-6, "Cornelius met Peter like the apostle John responded to God's

angelic messenger on another occasion. �evertheless Peter, like the angel, refused

this unwarranted veneration (cf. Revelation 19:10; Revelation 22:8-9).

". . . Simon Peter would never have let you get down to kiss his big toe [as pilgrims

to St. Peter's Basilica in Rome do to the statue of Peter there]. He just wouldn't

permit it." [�ote: McGee, 4:556.]

Later Paul and Barnabas received a similar reception from the Lystrans and

likewise refused worship (Acts 14:11-15).

26 But Peter made him get up. “Stand up,” he

said, “I am only a man myself.”

BAR�ES, "Stand up ... - This does not imply that Peter supposed that Cornelius intended to do him religious reverence. It was practically saying to him, “I am nothing more than a man as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due” (Doddridge).

CLARKE, "I myself also am a man - “I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life.”

GILL, "But Peter took him up,.... As he lay at his feet, and lifted him up and set him on his legs:

saying, stand up; and continue in this posture:

I myself also am a man; a mortal man, a man of like passions with others, no better than others by nature: and it was by grace, and not any merit of his own, that he was a believer in Christ, and an apostle of his; and therefore he chose not to have any distinguishing homage and respect paid to him, and especially in any excessive and extravagant way; which though not designed, might carry in it a suggestion, as if he was more than a man.

HE�RY, "Peter's modest and indeed just and pious refusal of this honour that was done him (Act_10:26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, “Stand up, I myself also am a man, and therefore not to be worshipped thus.” The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev_19:10; Rev_22:9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! 2Co_12:6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake.

COFFMA�, "In further development of the thoughts concerning worship presented

under the foregoing verse, this event should be studied in connection with

Revelation 19:10 and Revelation 22:8,9. Peter did not know the subjective state of

Cornelius' mind; but what Cornelius did was wrong and under no circumstance to

be allowed, regardless of the state of his mind in so doing. In the case of John in the

passages cited, he K�EW the subjective state of his own mind, and that he

I�TE�DED the act of worship as being unto God, and not unto the angel; but,

despite the fact of his subjective attitude being correct, the angel disallowed such an

act anyway. Thus worship appears in both circumstances as something other than

the subjective condition. See my Commentary on Romans, Romans 1:23.

27 While talking with him, Peter went inside and

found a large gathering of people.

BAR�ES, "And as he talked with him - He probably met him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him.

CLARKE, "And as he talked with him - Cornelius had met Peter at some short distance from his house, and they conversed together till they went in.

GILL, "And as he talked with him,.... About the excessive respect he showed him, and his own infirmity and frailty, and unworthiness, as a creature:

he went in; to Cornelius's house, at the door, and through the porch, to some interior room and apartment in it:

and found many that were come together; besides his family, many of his relations and intimate friends, whom he had got together on this occasion, that they might receive some advantage, as well as himself.

HE�RY, "V. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them together: As he talked with him -

sunomilōn�autō, he went in, Act_10:27. Peter went in, talking familiarly with Cornelius,

endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him; and, when he came in, he found many that were come together, more than he expected, which added solemnity, as well as opportunity of doing good, to this service. Now,

COFFMA�, "What a great opportunity was this to preach the truth. After the

preliminary noted in the next few verses (Acts 10:28-34), Peter preached the gospel

to all who were there assembled, with the amazing result that the total company

obeyed the gospel, the same being perhaps the only occasion ever known in which an

entire company of many souls unanimously accepted the truth.

CO�STABLE 27-29, "Cornelius met Peter like the apostle John responded to God's

angelic messenger on another occasion. �evertheless Peter, like the angel, refused

this unwarranted veneration (cf. Revelation 19:10; Revelation 22:8-9).

". . . Simon Peter would never have let you get down to kiss his big toe [as pilgrims

to St. Peter's Basilica in Rome do to the statue of Peter there]. He just wouldn't

permit it." [�ote: McGee, 4:556.]

Later Paul and Barnabas received a similar reception from the Lystrans and

likewise refused worship (Acts 14:11-15).

PETT, "Then he talked further with Cornelius and went up to the upper chamber

with him, where he found a number of guests gathered. �ormally a Jew would wait

outside in such a situation, and the Gentile would come out to him, thus preventing

the Jew from being defiled by something in the Gentile’s house of which the Gentile

would be totally unaware. Or in the circumstances of an ‘official request’ that he

visit, a request that would be difficult sometimes to refuse, he might reluctantly

enter knowing that he had no choice but to do so, aware, however, that he would

later have to go through whatever cleansing ritual proved necessary. But he would

not enter voluntarily. However, the vision that he had had, probably made Peter

more willing than usual to enter. Those who were with him lived constantly among

Gentiles and were probably a little less particular anyway, and they may well have

considered that as he had been summoned by a Centurion he had little choice. There

are some people that you do not argue with.

‘Many come together.’ Luke continues to emphasise how the word is going out to

‘many’. The intricacy of the story must not hide from us the fact that this is a

further example of the spreading and multiplying of the word.

28 He said to them: “You are well aware that it is

against our law for a Jew to associate with or visit

a Gentile. But God has shown me that I should

not call anyone impure or unclean.

BAR�ES, "It is an unlawful thing - This was not explicitly enjoined by Moses, but

it seemed to be implied in his institutions, and was, at any rate, the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Lev_18:24-30; Deu_7:3-12; compare Ezr_9:11-12. This command the Jews perverted, and explained it as referring to contact of all kinds, even to the exercise of friendly offices and commercial transactions. Compare Joh_4:9.

Of another nation - Greek: another tribe. It refers here to all who were not Jews.

God hath showed me - Compare Act_15:8-9. He had showed him by the vision, Act_10:11-12.

Any man common or unclean - See the notes on Act_10:14. That no man was to be regarded as excluded from the opportunity of salvation, or was to be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles was broken down, and all were to be regarded as capable of being saved.

CLARKE, "Ye know how that it is an unlawful thing, etc. - He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes.

But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews.

GILL, "And he said unto them,.... The whole company that were met together, who were chiefly, if not altogether Gentiles:

ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deu_7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal:

for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i),

"it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.''

It is said (k) of some Rabbins, that they saw a certain man coming;

"says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.''

They looked upon the houses of Gentiles unclean, and therefore would not enter into

them: See Gill on Joh_18:28.

yea they say (l), that:

"the court of a stranger (or Gentile) is as the habitation of a beast.''

Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that

"they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;''

and this was well known to Jews and Gentiles:

but God hath showed me; partly by the vision he had seen, and partly by discourse with the men that came from Cornelius to him; and by comparing the vision and their message to him together, he saw that he was not obliged to abide by the customs and laws of the Jews: but was showed, as he says,

that I should not call any man common or unclean; that is, in a ceremonial sense; for otherwise, all by nature are morally unclean; and none are pure, but such who are washed in the blood of Christ, and are justified by his righteousness, and sanctified by his Spirit: he saw there was now no difference between Jew and Gentile; that the one was not clean because of his circumcision, nor the other unclean on account of his uncircumcision, or to be avoided for that reason; that the Gospel was to be preached to all; and that every believer of whatsoever nation, was acceptable to God, and ought to be regarded by his ministers and people.

HE�RY, "1. Peter declares the direction God gave to him to come to those Gentiles, Act_10:28, Act_10:29. They knew it had never been allowed by the Jews, but always

looked upon as an unlawful thing, athemiton - an abomination, for a man that is a Jew,

a native Jew as I am, to keep company or come unto one of another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upon to be no less binding. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hebrews could not eat together, Gen_43:32. The three children would not defile themselves with the king's meat, Dan_1:8. They might not come into the house of a Gentile, for they looked upon it to be ceremonially polluted. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt, as appears by many passages in the Latin poets. “But now,” saith Peter, “God hath shown me, by a vision, that I should not call any man common or unclean, nor refuse to converse with any man for the sake of his country.” Peter, who had taught his new converts to save themselves from the untoward generation of wicked men (Act_2:40), is now himself taught to join himself with the towardly generation of devout Gentiles. Ceremonial characters were abolished, that more regard might be had to moral ones. Peter thought it necessary to let them know how he came to change his mind in this matter, and that it was by a divine revelation, lest he should be upbraided with it as having used lightness. God having thus taken

down the partition-wall, (1.) He assures them of his readiness to do them all the good offices he could; that, when he kept at a distance, it was not out of any personal disgust to them, but only because he wanted leave from heaven, and, having now received permission, he was at their service: “Therefore came I unto you without gainsaying, as soon as I was sent for, ready to preach the same gospel to you that I have preached to the Jews.” The disciples of Christ could not but have some notion of the preaching of the gospel to the Gentiles, but they imagined it must be only to those Gentiles that were first proselyted to the Jewish religion, which mistake Peter acknowledges was not rectified. (2.) He enquires wherein he might be serviceable to them: “I ask, therefore, for what intent you have sent for me? What do you expect from me, or what business have you with me?” Note, Those that desire the help of God's ministers ought to look well to it that they propose right ends to themselves in it, and do it with a good intention.

2. Cornelius declares the directions God gave to him to send for Peter, and that it was purely in obedience to those directions that he had sent for him. Then we are right in our aims, in sending for and attending on a gospel-ministry, when we did it with a regard to the divine appointment instituting that ordinance and requiring us to make use of it. Now,

JAMISO�, "Ye know it is ... unlawful ... for ... a Jew to keep company, or come unto one of another nation, etc.— There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.

CALVI�, "28.Ye know that it is not lawful. This seemeth to be no friendly preface,

and such as may rather harden (681) than win their hearts, when as they hear that

they are accounted so unclean, that with their familiarity and conference they

pollute the saints; which must needs be a great reproach for them. But it was

needful for Peter thus to speak, lest they should suspect that he had an evil

conscience, because, contrary to the custom delivered by the fathers, he came. (682)

But when as he affirmeth that he was sent of God, all such suspicion is taken away

and purged. Moreover, he mitigateth very well by these words the offense which did

stick in their minds, by reason of an old grudge which was between the Jews and the

Gentiles, so that he could by no means have entered his speech better, For he

pronounceth that those are now clean who were before unclean, so that they have

mutual fellowship now with the saints. Furthermore, whereas he said that it was

wickedness for the Jews to go in unto the Gentiles, we must know that this came not

so much from the law, as from the observation of the fathers. God had forbidden,

indeed, that they should (not) entangle themselves with marriages or covenants,

(Deuteronomy 7:3;) they were never forbidden to eat with them, or to use the

common businesses of life. But lest that familiarity might entice them into that

which was forbidden, they observed the custom delivered by the fathers, so that they

did not company together. It is to no end to dispute here whether that tradition did

bind men’s consciences; for Peter doth not teach (683) what is lawful according to

God, but what was commonly used.

�o man. He maketh the sum and end of the vision more plain, when he referreth

that unto men which was spoken of meats. And whereas he saith, that no man is

unclean, it may not be understood of (all) particular persons; for it is certain that all

unbelievers are polluted with uncleanness of conscience, so that they pollute those

things which are otherwise pure, when as they do but touch them. Paul also saith

that their children remain unclean until they be cleansed by faith. Finally, if faith

alone do purge and purify the hearts of men, unbelief doth make the same profane.

But Peter (684) compareth the Jews and the Gentiles together in this place; and

because the wall of separation was pulled down, and the covenant of life (685) is

now common to them both alike, he saith that those are not to be counted aliens who

are made partakers of God’s adoption.

BE�SO�, "Acts 10:28-29. And he said, Ye know how it is an unlawful thing, &c. —

A thing not allowed by the Jews; for a man that is a Jew — A native Jew, as I am; to

keep company with, or come unto one of another nation — A stranger, and an

uncircumcised Gentile. This was not made unlawful by the law of God, but by the

precepts of their wise men, which they looked upon to be no less obliging. They did

not indeed forbid them to converse with Gentiles, in the way of traffic or worldly

business, but to eat with them. With such scorn did the Jews look upon the Gentiles,

who in their turn held them in equal contempt, as appears by many passages in the

Latin poets. But now, saith Peter, God hath showed me — By a remarkable vision;

that I should not call any man common or unclean — Peter thought it necessary to

inform them how he came to change his mind in this matter, lest, being thought to

have used lightness, his word should have the less authority. Therefore — Having

received direction from God; came I unto you without gainsaying — Or delay; as

soon as I was sent for — Ready to preach the same gospel to you that I preached to

the Jews. I ask, therefore, for what intent ye have sent for me — Although Peter in a

great measure knew this already, he puts Cornelius on telling the story, both that his

friends, and all that were present, might be informed, and Cornelius himself be

more impressed by the narration; the repetition of which, even as we read it, gives a

new dignity and spirit to Peter’s succeeding discourse.

COFFMA�, "This introduction by Peter was probably spoken as much for the

brethren who were with him as it was for the benefit of the company before whom

he spoke. We learn from Acts 11:12 that there were six of these witnesses who had

accompanied Peter; and the apostle's strategy here was clearly directed to their

enlightenment. Root believed that "Peter did not yet realize that he was there to

preach the gospel; and if this seems absurd to us, it is because we fail to realize the

gulf between Jew and Gentile."[17] Considered apart from the presence of the six

brethren who accompanied Peter, Root's opinion would appear true; but the view

here is that Peter fully anticipated the entire event, and that it was precisely in view

of what Peter had already concluded would take place in Caesarea that he invited

the brethren to accompany him.

One of another nation ... Bruce informs us that this expression is frequently used in

the Septuagint (LXX) to denote "an uncircumcised Philistine."[18] It is in this that

all thought of Cornelius' possibly being a proselyte disappears.

Cornelius at once responded with a resume of the circumstances which had

prompted his request.

[17] Orin Root, op. cit., p. 79.

[18] F. F. Bruce, op. cit., p. 222.

ELLICOTT, "(28) Ye know how that it is an unlawful thing.—St. Peter speaks from

the standpoint of traditional Pharisaism rather than from that of the Law itself; but

the feeling was widely diffused, and showed itself in forms more or less rigorous

wherever Jews and heathens came in contact with each other. The strict Jew would

not enter a Gentile’s house, nor sit on the same couch, nor eat or drink out of the

same vessel. (Comp. �ote on Mark 7:3-4.) The very dust of a heathen city was

defiling. The Hindoo feeling of caste, shrinking from contact with those of a lower

grade, driven to madness and mutiny by “greased cartridges,” presents the nearest

modern analogue.

God hath shewed me that I should not call any man common or unclean.—The

Apostle had, we find, at last learnt the lesson which the vision had taught him, in all

the fulness of its meaning. Humanity as such had been redeemed by the Incarnation

and Ascension, and was no longer common or unclean, even in the most outcast

heathen. God was willing to receive all men. Sin alone was that which separated

men from Him. Impurity was thought of as a moral, not a physical taint, and men

were taught to see even in the sinner the potentialities of a higher life. He, too, had

been redeemed, and might be justified and sanctified, and to him therefore honour

and reverence were due as to one in whom the image of God was not utterly effaced,

and might be restored to brightness. It is interesting, in this connection, to note the

“Honour all men” of 1 Peter 2:17. It is obvious that the pride of class, resting on

mere differences of culture, and showing itself in acts and words of contempt, is,

from one point of view, even less excusable than that which at least imagined that it

rested on a religious basis, while from another, it is less inveterate, and therefore

more easily curable.

PETT 28-29, "Peter then explains why he has behaved in such an unusual manner.

They will know that he is a Jew, and they will know that as a Jew he could not be

expected to mix socially with non-Jews, nor enter a Gentile house. He is very much

aware that they must be wondering why he has done so. He does not want them to

think that he is careless about his own religious sensitivities or the religious

sensitivities of the Jews. The requirements here, of course, went beyond the actual

Law, and refer rather to what had become the custom, partly due to Pharisaic

interpretation. But they were requirements that resulted from an urgent desire not

to be religiously contaminated.

Indeed, he points out, the reason that he has done so is because God had shown him

that he must not call any man common or unclean whom God has cleansed. That is

why he has come without making any excuses, and without demurring at the

thought of entering a Gentile house. God had told him to come, and he has therefore

assumed that God has ensured that the house is ‘clean’ (just as He had cleansed the

unclean animals).

Peter is not saying that he will never again make such distinctions. This is a

particular case. Later he will have to be rebuked by Paul for allowing such

distinctions to interfere with his fellowship with Gentile Christians (Galatians 2:11-

13). The question continued to be like a nettle to Jewish Christians.

Having made his position clear, both to Cornelius and to the Jewish Christians he

had brought with him, who must also have been a little perturbed, he then asks why

he has been sent for.

‘Another nation.’ Often a contemptuous expression on the lips of a Jew, but here

possibly more neutral. Peter is in fact demonstrating that God does not think like

that.

29 So when I was sent for, I came without raising

any objection. May I ask why you sent for me?”

BAR�ES, "Without gainsaying - without “saying anything against it”; without hesitation or reluctance.

I ask, therefore ... - The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Act_10:22. But Peter now desired from his own lips a more particular statement of the considerations which had induced him to send for him.

For what intent - For what purpose or design.

CLARKE, "I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, Act_10:22; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

GILL, "Therefore came I unto you, without gainsaying,.... Readily and cheerfully, without objecting to it, or saying one word against it, or making any excuse to put it off:

as soon as I was sent for: he immediately consented to go, as soon as ever the messengers from Cornelius acquainted him with their message, being previously directed so to do by the Spirit of God; though he did not set out with them till the next day, it being more suitable and convenient:

I ask therefore for what intent ye have sent for me? this he said, not as ignorant of the true cause, for he had inquired of the messengers, who had informed him of the reason of it; but he was willing to have it from the mouth of Cornelius himself; not only for further confirmation's sake, but for order sake, to lead him on regularly to what he had to say.

JAMISO�, "I ask therefore, etc.— The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.

CALVI�, "29.We must also note that which he addeth, that he came without

gainsaying, For this is the holy silence of faith, when as without murmuring against

God we receive that meekly which he commandeth, abandoning (686) all contrary

reasons which intrude themselves.

30 Cornelius answered: “Three days ago I was in

my house praying at this hour, at three in the

afternoon. Suddenly a man in shining clothes

stood before me

BAR�ES, "Four days ago - See the notes on Act_10:23.

Until this hour - The ninth hour, or three o’clock, p. m. See Act_10:3.

A man - Called, in Act_10:3, an angel. He had the appearance of a man. Compare Mar_16:5.

In bright clothing - See the notes on Mat_28:3.

CLARKE, "Four days ago I was fasting until this hour - It was then about three o’clock in the afternoon; and it appears that Cornelius had continued his fasts from three o’clock the preceding day to three o’clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he

ate one meal on each day. It is however necessary to remark that the word νη̣ευων,

fasting is wanting in ABC, one other; the Coptic, Ethiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament.

GILL, "And Cornelius said,.... The Syriac version adds, "to him", to the apostle; the following he said, in a very submissive and humble manner:

four days ago I was fasting unto this hour; in the Greek text it is, "from the fourth day unto this hour I was fasting": which looks as if he had been fasting four days, and was still fasting at that hour; though the Vulgate Latin and Ethiopic versions leave out the phrase "I was fasting": but the sense which our version and others give is the truest; that four days ago, or reckoning four days back, Cornelius was fasting on that day, until such time in that day as now it was in this present day; and which perhaps might be the ninth hour, or three o'clock in the afternoon: the account of days exactly agrees; as soon as Cornelius had had the vision, he sends men to Joppa, which was one day; on the morrow they came to Joppa, which makes two days; Peter lodged them all night there, and the next day set out on the journey with them, so you have three days; and the day after that, which was the fourth, he entered into Caesarea, and came to Cornelius's house, where he now was:

and at the ninth hour I prayed in my house; which was one of the stated times of prayer; See Gill on Act_3:1.

And behold a man stood before me in bright clothing; or "in a white garment", as the Vulgate Latin, Syriac, and Ethiopic versions read: which was an emblem of the excellency, glory, and purity of the angel, and of the divine majesty in him: he calls him a man, because he appeared in the form of one, as angels used to do.

HE�RY, "(1.) Cornelius gives an account of the angel's appearing to him, and ordering him to send for Peter; not as glorying in it, but as that which warranted his expectation of a message from heaven by Peter. [1.] He tells how this vision found him employed (Act_10:30): Four days ago I was fasting until this hour, this hour of the day that it is now when Peter came, about the middle of the afternoon. By this it appears that religious fasting, in order to the greater seriousness and solemnity of praying, was used by devout people who were not Jews; the king of Nineveh proclaimed a fast, Jon_3:5. Some give these words another sense: From four days ago I have been fasting until this hour; as if he had eaten no meat, or at least no meal, from that time to this. But it comes in as an introduction to the story of the vision; and therefore the former must be the meaning. He was at the ninth hour praying in his house, not in the synagogue, but at home. I will that men pray wherever they dwell. His praying in his house intimates that it was not a secret prayer in his closet, but in a more public room of his house, with his family about him; and perhaps after prayer he retired, and had this vision. Observe, At the ninth hour of the day, three of the clock in the afternoon, most people were travelling or trading, working in the fields, visiting their friends, taking their pleasure, or taking a nap after dinner; yet then Cornelius was at his devotions, which shows how much he made religion his business; and then it was that he had this message from heaven. Those that would hear comfortably from God must be much in speaking to him

JAMISO�, "Four days ago— the messengers being dispatched on the first; on the second reaching Joppa (Act_10:9); starting for Caesarea on the third; and on the fourth

arriving.

CALVI�, "Because this answer of Cornelius containeth only the bare repetition of

the history, I shall not need to stand long about that. The sum is, that he called Peter

at the commandment of God.

30.I was fasting. Many Greek books (687) have ηµην, I sat. The old interpreter

omitteth the word fasting, which I think was done through error or negligence,

because it is expressed in all the Greek books. (688) Furthermore, he maketh

express mention of fasting, partly that we may know that he prayed not coldly, or

overfields (689) at that time; secondly, that the vision may be the less suspected. For

doubtless the brain of a man that is fasting (where there is moderate sobriety) doth

not easily admit any strong imaginations, wherein appear images and strange forms,

whereby men are deceived. (690) Therefore Cornelius’ meaning is, that he was

earnestly bent to pray, at such time as the angel appeared to him, and that his mind

was free from all such lets which use to make men subject to fantasies and

imaginations. (691) And to the same end tendeth the circumstance of time, that this

was done when it was now fair daylight, three hours before the going down of the

sun.

A man stood in shining garment. He calleth him a man, whom he knew was an angel

of God; but it is a common thing for the name of the visible form wherein God or his

angels appear to be translated unto him or them; so Moses doth sometimes call them

angels, and sometimes men, which appeared to Abraham in shape of men. The

shining garment was a token of heavenly glory, and, as it were a sign of the divine

Majesty which appeared (692) in the angel. The evangelists declare, that there was

such brightness in Christ’s garment when he showed his glory to the three disciples

in the mount. The same thing do they witness of the angels which were sent to testify

Christ’s resurrection. For, as the Lord beareth with our infirmity thus far that he

commandeth his angels to descend under form of our flesh, so he casteth out upon

them certain beams of his glory, that the commandments which he hath committed

to them may be the more reverenced and believed. Here ariseth a question, whether

that were a true and natural body, and whether that were a garment in deed, or

Cornelius did only see such a shape and show; and though this be not so necessary

to be known, and we can scarce affirm any thing for a truth, (693) yet it seemeth to

me more probable as touching conjecture, that God to whom it belongeth to create

all things gave to the angel a true body, and did clothe the same with a most

gorgeous garment; but so soon as the angel had ended his embassage, I think he was

restored to his own nature, the body and garment being brought to nought, and that

he suffered no human thing (694) so long as he was in the shape of man.

BE�SO�, "Acts 10:30-33. And Cornelius said, Four days ago I was fasting — The

first of these days he had the vision; the second, his messengers came to Joppa; on

the third, Peter set out; and on the fourth, came to Cesarea; until this hour —

Cornelius does not intend to declare by this how long he had fasted; but he tells him

when he, being fasting, saw the vision, which was four days before, at the same hour

of the day. And at the ninth hour — An hour of solemn prayer, being the time of

offering the evening sacrifice, see Acts 3:1. I prayed, and behold a man stood before

me — A man in appearance, but an angel in reality, as in Acts 10:3; in bright

clothing — Such as Christ’s was, when he was transfigured; and that of the two

angels, who appeared at his resurrection, Luke 24:4; and at his ascension, Acts 1:10;

showing their relation to the world of light. And said, Thy prayer is heard —

Doubtless he had been praying for instruction how to worship and serve God in the

most acceptable manner; and thy alms are had in remembrance in the sight of God

— Who looks not merely on the outward gift, but on the inward affection from

which it proceeds, and the intention with which it is offered. Send, therefore, to

Joppa, &c. — See note on Acts 10:4-6. Immediately, therefore, I sent — As I was

directed; and thou hast well done that thou art come — To us, though we are

Gentiles. Observe, faithful ministers do well in going to those that are willing and

desirous to receive instruction from them. �ow, therefore, are we all here present

before God — The language this of every truly Christian congregation; to hear all

things that are commanded thee of God — To know and do whatsoever he shall

require of us. In this spirit ought every one that would profit by the word of God, to

attend upon it.

COFFMA�, "Four days ago ... The travel time between Caesarea and Joppa was

two days, the distance each way being thirty or thirty-five miles. Both going and

coming, they would "probably have stopped the night at Apollonia, which was half

way, on the coast road."[19]

The ninth hour of prayer ... was 3:00 o'clock in the afternoon. See under Acts 10:10.

A man ... in white apparel ... In the writings of Luke, the "white apparel" is often

mentioned in describing the appearance of an angel. It should also be noted that the

angel did not walk in, he merely appeared in the presence of Cornelius.

E�D�OTE:

[19] A. C. Harvey, op. cit., p. 334.

ELLICOTT,"(30) I was fasting until this hour.—The hour is not stated, but the

facts of the case imply that it could not have been much before noon, and may have

been later. Assuming that Cornelius in his fasts observed the usage of devout Jews,

we may think of his vision as having been on the second day of the week, and Peter’s

on the fifth. It is probable, accordingly, that the meeting in the house of Cornelius

took place on the Sabbath. Allowing some hours for the conference, of which we

have probably but a condensed report, the outpouring of the Spirit, the subsequent

baptism, and the meal which must have followed on it, may have coincided with the

beginning of the first day of the week.

In bright clothing.—The phrase is the same as that used by St. James (Acts 2:2-3).

The same adjective is employed by St. John to describe the raiment of the angels

(Revelation 15:6), and of the bride of the Lamb (Revelation 19:8).

CO�STABLE 30-33, "Cornelius then related the vision he had seen to Peter. The

angel in Cornelius' vision (Acts 10:2) had looked like a man dressed in shining

garments (Acts 10:30). The vision God had given him was a response to the

centurion's prayers and alms.

". . . there are certain things that do count before God. These are things which can

in no way merit salvation, but they are things which God notes.... Wherever there is

a man who seeks after God as Cornelius did, that man is going to hear the gospel of

the grace of God. God will see that he gets it." [�ote: McGee, 4:555.]

Cornelius had responded to God admirably by sending for Peter immediately (cf.

Peter's "By no means, Lord," Acts 10:14). Cornelius then invited Peter to tell him

and his guests what God wanted him to say to them. What a prepared and receptive

audience this was!

Luke stressed the significance of Cornelius' experience by repeating certain details

(cf. Acts 11:4-10). This is another example of his doublet style, which increases

emphasis. Other examples are the repetition of Jesus' miracles by his followers and

the repetition of the same types of miracles that Peter performed by Paul.

PETT 30-32, "Cornelius them explained his side of the story, how a man in bright

clothing had appeared to him, and had told him that God had heard his prayers as

he had sought for Him, and that God had seen the godliness and devoutness of his

life, and that he was therefore to send to the house of Simon the Tanner for a man

called Simon Peter.

This is the first indication that we have had that the angel was clothed in ‘bright

clothing’. That explains why Cornelius had known that he was the Angel of God.

�evertheless here in front of his friends he tones the description down of the angel

down to ‘a man in bright clothing’. He is a little self-conscious about what his

friends might think.

�ow, however, we recognise why he had seen in Peter a great prophet to whom

homage should be paid. He recognised that he must clearly be greater than the

Angel who was but a messenger.

�ote the repetition of what had happened. It is being emphasised what a devout

man Cornelius is, and that he was pleasing to God, and was the equivalent of a

pleasing odour to Him (memorial). Peter and his companions are also being made

aware that all this is of God, and is because of God’s command, just as He had

commanded concerning the unclean creatures.

MACLARE� 30-44, "‘GOD IS NO RESPECTER OF PERSONS’

This passage falls into three parts: Cornelius’s explanation, Peter’s sermon, and the descent of the Spirit on the new converts. The last is the most important, and yet is told most briefly. We may surely recognise the influence of Peter’s personal reminiscences in the scale of the narrative, and may remember that Luke and Mark were thrown together

in later days.

I. Cornelius repeats what his messengers had already told Peter, but in fuller detail.

He tells how he was occupied when the angel appeared. He was keeping the Jewish hour of prayer, and the fact that the vision came to him as he prayed had attested to him its heavenly origin. If we would see angels, the most likely place to behold them is in the secret place of prayer. He tells, too, that the command to send for Peter was a consequence of God’s remembrance of his prayer (‘therefore,’ Act_10:32). His prayers and alms showed that he was ‘of the light,’ and therefore he was directed to what would yield further light.

The command to send for Peter is noteworthy in two respects. It was, first, a test of humility and obedience. Cornelius, as a Roman officer, would be tempted to feel the usual contempt for one of the subject race, and, unless his eagerness to know more of God’s will overbore his pride, to kick at the idea of sending to beg the favour of the presence and instruction of a Jew, and of one, too, who could find no better quarters than a tanner’s house. The angel’s voice commanded, but it did not compel. Cornelius bore the test, and neither waived aside the vision as a hallucination to which it was absurd for a practical man to attend, nor recoiled from the lowliness of the proposed teacher. He pocketed official and racial loftiness, and, as he emphasises, ‘forthwith’ despatched his message. It was as if an English official in the Punjab had been sent to a Sikh ‘Guru’ for teaching.

The other remarkable point about the command is that Philip was probably in Caesarea at the time. Why should Peter have been brought, then, by two visions and two long journeys? The subsequent history explains why. For the storm of criticism in the Jerusalem church provoked by Cornelius’s baptism would have raged with tenfold fury if so revolutionary an act had been done by any less authoritative person than the leader of the Apostles. The Lord would stamp His own approval on the deed which marked so great an expansion of the Church, and therefore He makes the first of the Apostles His agent, and that by a double vision.

‘Thou hast well done that thou art come,’-a courteous welcome, with just a trace of the doubt which had occupied Cornelius during the ‘four days,’ whether this unknown Jew would obey so strange an invitation. Courtesy and preparedness to receive the unknown message beautifully blend in Cornelius’s closing words, which do not directly ask Peter to speak, but declare the auditors’ eagerness to hear, as well as their confidence that what he says will be God’s voice.

A variant reading in Act_10:33 gives ‘in thy sight’ for ‘in the sight of God,’ and has much to recommend it. But in any case we have here the right attitude for us all in the presence of the uttered will and mind of God. Where such open-eared and open-hearted preparedness marks the listeners, feebler teachers than Peter will win converts. The reason why much earnest Christian teaching is vain is the indifference and non-expectant attitude of the hearers, who are not hearkeners. Seed thrown on the wayside is picked up by the birds.

II. Peter’s sermon is, on the whole, much like his other addresses which are abundantly reported in the early part of the Acts.

The great business of the preachers then was to tell the history of Jesus. Christianity is, first, a recital of historical events, from which, no doubt, principles are deduced, and which necessarily lead on to doctrines; but the facts are first.

But the familiar story is told to Cornelius with some variation of tone. And it is prefaced by a great word, which crystallises the large truth that had sprung into consciousness and startling power in Peter, as the result of his own and Cornelius’s experience. He had not previously thought of God as ‘a respecter of persons,’ but the conviction that He was not had never blazed with such sun-clearness before him as it did now. Jewish narrowness had, unconsciously to himself, somewhat clouded it; but these four days had burned in on him, as if it were a new truth, that ‘in every nation’ there may be men accepted of God, because they ‘fear Him and work righteousness.’

That great saying is twisted from its right meaning when it is interpreted as discouraging the efforts of Christians to carry the Gospel to the heathen; for, if the ‘light of nature’ is sufficient, what was Peter sent to Caesarea for? But it is no less maltreated when evangelical Christians fail to grasp its world-wide significance, or doubt that in lands where Christ’s name has not been proclaimed there are souls groping for the light, and seeking to obey the law written on their hearts. That there are such, and that such are ‘accepted of Him,’ and led by His own ways to the fuller light, is obviously taught in these words, and should be a welcome thought to us all.

The tangled utterances which immediately follow, sound as if speech staggered under the weight of the thoughts opening before the speaker. Whatever difficulty attends the construction, the intention is clear,-to contrast the limited scope of the message, as confined to the children of Israel, with its universal destination as now made clear. The statement which in the Authorised and Revised Versions is thrown into a parenthesis is really the very centre of the Apostle’s thought. Jesus, who has hitherto been preached to Israel, is ‘Lord of all,’ and the message concerning Him is now to be proclaimed, not in vague outline and at second hand, as it had hitherto reached Cornelius, but in full detail, and as a message in which he was concerned.

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 (Act_

10:39, Act_10:41) 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!

31 and said, ‘Cornelius, God has heard your

prayer and remembered your gifts to the poor.

CLARKE, "Thy prayer is heard - See the note on Act_10:4. Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to purchase it: a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts!

He that hath, i.e., that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given.

GILL, "And said, Cornelius, thy prayer is heard,.... What he was now particularly making to God, as well as others he had before put up to him:

and thine alms are had in remembrance in the sight of God; See Gill on Act_10:4.

HE�RY, "He repeats the message that was sent to him (Act_10:31, Act_10:32), just as we had it, Act_10:4-6. Only here it is said, thy prayer is heard. We are not told what his prayer was; but if this message was an answer to it, and it should seem it was, we may suppose that finding the deficiency of natural light, and that it left him at a loss how to obtain the pardon of his sin and the favour of God, he prayed that God would make some further discoveries of himself and of the way of salvation to him. “Well,” saith the angel, “send for Peter, and he shall give thee such a discovery.”

COKE, "Acts 10:31. Thy prayer is heard, &c.— The case of Cornelius before St.

Peter was sent to him, was, I have no doubt, the case of many, who were far from

being in any degree Jewish proselytes, and had never heard of the Jews and their

religion; as it was most certainly the case of many before the peculiarities of

Judaism existed, and even before the institution of the Abrahamic covenant; though

Cornelius was one of the most eminent for piety of these persons. This history

evidently proves, that God would sooner send an angel to direct pious and upright

persons to the knowledge of the gospel, than suffer them to perish by ignorance of it.

But I refer my readers to my annotations on the epistle to the Romans for the

fullexplanation of my sentiments, on the salvation of the pious heathen by the

righteousness which is of God by faith. God forbid, however, that I should intimate,

that any persons like Cornelius, may be found among those whoreject Christianity,

when offered to them in its full evidence. But see the next note.

ELLICOTT, "(31) Thy prayer is heard.—The singular number gives a greater

definiteness to the object of the prayer than in Acts 10:4. It must have been, in the

nature of the case, a prayer for fuller light and knowledge of the Truth. One who

had heard, through Philip’s work at Cæsarea, or, it may be, through the brother-

officer who had been stationed at Capernaum (Luke 7:2), of the teaching and the

life of Jesus, and of the new society that acknowledged Him as its Head, may well

have sought for guidance as to the special conditions of admission to that society.

Philip was not as yet authorised to admit one who had not taken on himself the sign

of the covenant of Israel. Was that an indispensable condition?

32 Send to Joppa for Simon who is called Peter.

He is a guest in the home of Simon the tanner,

who lives by the sea.’

GILL, "Send therefore to Joppa,.... See Gill on Act_10:5, Act_10:6.

who when he cometh shall speak unto thee, is left out in the Alexandrian copy, and in the Vulgate Latin, and Ethiopic versions, but agrees with Act_10:6.

COFFMA�, "Thou hast done well that thou art come ... The meaning here is not

exactly certain, being (1) either the equivalent of a "thank you" for Peter's response,

or (2) a complimentary notice of the dispatch with which Peter had come, or

perhaps something of both.

All here ... to hear all things commanded thee of the Lord ... Cornelius, by such a

remark, made it clear that his only concern was in knowing what God's message

was, concerning himself and the household he had assembled. �ever did a gospel

minister have a greater opportunity than that afforded on such an occasion as this.

"All things ..." could hardly have failed to ring a bell in Peter's heart; for he had

heard the Lord command that "all nations" should be taught "all things"

whatsoever Jesus had commanded (Matthew 28:18-20). His duty, therefore, was

crystal clear; for here was a Gentile household belonging to the "all nations,"

declaring that they were assembled to hear "all things" the Lord commanded.

33 So I sent for you immediately, and it was good

of you to come. �ow we are all here in the

presence of God to listen to everything the Lord

has commanded you to tell us.”

BAR�ES, "Thou hast well done - This is an expression of grateful feeling.

Before God - In the presence of God. It is implied that they believed that God saw them; that they were assembled at his command, and that they were disposed to listen to his instructions.

CLARKE, "Are we all here present before God - Instead of before God, the Codex Bezae, Syriac, Ethiopic, Armenian, and Vulgate, read before Thee. The people were all waiting for the preacher, and every heart was filled with expectation; they

waited as before God, from whose messenger they were about to hear the words of life.

GILL, "Immediately therefore I sent unto thee,.... This he said, to show his obedience to the heavenly vision, and his faith in it; and to remove from himself any suspicion of pride, vanity, and imperiousness: he did not send for the apostle of himself, but by a divine order; which as soon as he had, he executed; for the very same hour, he called his servants and gave them their instructions, and sent them away:

and thou hast well done, that thou art come; a phrase expressive of benignity and goodness in Peter, and of thankfulness to him for his coming; it was not only doing that which was right in the sight of God, but was kind in him, and acceptable to Cornelius and his house:

now therefore are we all here present before God; the searcher of hearts, the omniscient God, who knew the sincerity of their intentions in meeting together, and the eagerness of their souls, and their fervent desire to hear the word: it is a sort of an appeal to God, for the truth of all this: in Beza's most ancient copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, it is read "before thee"; before the apostle: to hear all things that are commanded thee of God; or "of the Lord", as the Alexandrian copy and the Vulgate Latin versions read; that is, of the Lord Jesus Christ; and designs all things, both with respect to doctrine and practice, which Christ had commanded his apostles to teach: and particularly, what he had ordered Peter to instruct Cornelius and his friends in.

HE�RY, "(2.) He declares his own and his friends' readiness to receive the message Peter had to deliver (Act_10:33): Immediately therefore I sent to thee, as I was directed, and thou hast well done that thou hast come to us, though we are Gentiles. Note, Faithful ministers do well to come to people that are willing and desirous to receive instruction from them; to come when they are sent for; it is as good a deed as they can do. Well, Peter is come to do his part; but will they do theirs? Yes. “Thou art here prepared to speak, and we are here prepared to hear,” 1Sa_3:9, 1Sa_3:10. Observe, [1.] Their religious attendance upon the word: “We are all here present before God; we are here in a religious manner, are here as worshippers” (they thus compose themselves into a serious solemn frame of spirit): “therefore, because thou art come to us by such a warrant, on such an errand, because we have such a price in our hand as we never had before and perhaps may never have again, we are ready now at this time of worship, here

in this place of worship” (though it was in a private house): “we are present, paresmen -

we are at the business, and are ready to come at a call.” If we would have God's special presence at an ordinance, we must be there with a special presence, an ordinance presence: Here I am. “We are all present, all that were invited; we, and all that belong to us; we, and all that is within us.” The whole of the man must be present; not the body here, and the heart, with the fool's eyes, in the ends of the earth. But that which makes it indeed a religious attendance is, We are present before God. In holy ordinances we present ourselves unto the Lord, and we must be as before him, as those that see his eye upon us. [2.] The intention of this attendance: “We are present to hear all things that are commanded thee of God, and given thee in charge to be delivered to us.” Observe, First, Peter was there to preach all things that were commanded him of God; for, as he had an ample commission to preach the gospel, so he had full instructions what to preach. Secondly, They were ready to hear, not whatever he pleased to say, but what he

was commanded of God to say. The truths of Christ were not communicated to the apostles to be published or stifled as they thought fit, but entrusted with them to be published to the world. “We are ready to hear all, to come at the beginning of the service and stay to the end, and be attentive all the while, else how can we hear all? We are desirous to hear all that thou art commissioned to preach, though it be ever so displeasing to flesh and blood, and ever so contrary to our former notions or present secular interests. We are ready to hear all, and therefore let nothing be kept back that is profitable for us.”

JAMISO�, "we are all here present before God, to hear all things that are commanded thee of God— Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!

CALVI�, "33.Therefore, we are all now present. To the end Peter may be more

ready and willing to teach, Cornelius affirmeth that himself and the rest will be apt

to be taught, and ready to obey God; for this serveth not a little to move the teacher

to take pains with the hearers, when as he hopeth assuredly that they shall profit

thereby, These words, before God, may have a double meaning; they may either be

an oath, or Cornelius may thereby simply profess that that company was gathered

together at his house, as in the sight of God, that they may hear man’s voice in like

sort as if it proceeded out of God’s own mouth. Whethersoever you choose, there

shall be always one end; (695) for to the end Cornelius may the more procure the

credit of his sincerity, he testifieth that he hath God before his eyes, whom no man

may mock by dissimulation; and assuredly, so often as the Word of God is set before

us, we must thus think with ourselves, that we have not to deal with a mortal man,

but that God is present, and doth call us. For, from this respect of God ariseth the

majesty of God’s word, and reverence in hearing the same. �otwithstanding, he

seemeth to promise unadvisedly for others in a matter so weighty, for who can be a

fit borrow [cautioner] for another man’s faith? But because every man had

promised obedience for himself, he doth, for good causes, hope that they were so

affectioned; and, undoubtedly, we may think that they had promised that they

would be obedient to his sayings so soon as the matter was showed them, and that

even then every one confirmed by himself that which one had spoken in the name of

all.

To hear all things. This only is true faith when we embrace not the one half of the

Word of God alone, but addict [subject] ourselves wholly unto it; and yet,

notwithstanding, there be few examples in the world of this full and universal faith,

for the more part doth not submit themselves to the doctrine of God, as if they had

made a covenant with God, save only so far forth as it pleaseth them. If any thing

displease them they either carelessly contemn or mislike the same. But Cornelius

doth wisely distinguish between God and man, for he maketh God the author of the

doctrine, and leaveth nothing for man besides the ministry and embassage. “Thou

shalt” saith he, “have attentive scholars, and those which will be obedient in all

things which God hath commanded thee; that he alone may be principal, and thou

only his minister; that, he alone may speak but out of thy mouth,” which thing God

prescribeth to all his servants in the person of Ezekiel.

“Take” saith he, “the word out of my mouth, and thou shalt show unto them from

me,”

(Ezekiel 33:7.)

ELLICOTT, "(33) Thou hast well done.—The peculiar turn of the phrase, in social

usage, made it the expression, not of mere approval, but of heartfelt gratitude.

(Comp. St. Paul’s use of it in Philippians 4:14.)

�ow therefore are we all here present.—The words imply that the circle that had

gathered round Cornelius were sharers in his solicitude, ready to comply with

whatever might come to them as the command of God, and yet anxiously hoping

that it might not impose upon them a burden too heavy to be borne.

PETT, "He then explained that he had immediately done what the man had said,

and that Peter had done well to come. He understood the predicament that Peter

had been in but can assure him that he has nothing to fear in that regard. His house

is clean. �ow therefore he and his friends and kinsmen were gathered in order to

hear what Peter has to tell them from God, so that they might hear from him all that

the Lord has commanded him.

We must now consider these words in their context. Peter had spent three years and

more evangelising under the auspices of Jesus while He was on earth. He had since

then proclaimed the Good �ews for some years before Jews, and had received great

response. But he had probably never before walked into a room like this packed

with so ‘many’ people who were just waiting, every one, to be converted. There was

no opposition. There were no doubters. And yet these were Gentiles. But they were

hungry to know God and their hearts were filled with desire for Him. Here was a

picture of the waiting people ‘to the uttermost part of the earth’ who were awaiting

the Good �ews. How humbled Peter must have felt, and how moved, as with his new

view of things he looked at these longing faces. He must have said to himself, “Why

is it that I never realised.” He would never forget this moment.

SIMEO�, "HOW TO ATTE�D ORDI�A�CES

Acts 10:33. �ow therefore are we all here present before God, to hear all things that

are commanded thee of God.

HERE we see the door of salvation opened to the Gentiles: and it is a sight in which

we are deeply interested; for it is in virtue of the commission then given, and then

executed, that you are assembled and addressed on this day. And O what a blessing

it would be, if you all possessed the frame of mind then manifested by Cornelius and

his company! Surely we might hope, in that case, that there should be somewhat of a

similar blessing upon us, to the edification and salvation of all our souls.

Let us particularly notice,

I. What they expected Peter to declare unto them—

Cornelius had had a special intimation that Peter was ordained of God to be his

instructor in the way of life [�ote: ver. 5, 6, 32.]: him, therefore, he regarded as

God’s Ambassador to his soul [�ote: ver. 25.]: and from him he hoped to hear,

without any reserve, all that God had commissioned him to declare. �ow,

This is the light in which every minister of Christ should be viewed—

[Though we are not Apostles, yet are we ambassadors of God to the people of our

charge, and have the same message to deliver now as the Apostles had in their day

[�ote: 2 Corinthians 5:18-20.]. We are to “preach peace by Jesus Christ [�ote: ver.

36.]” — — — We are to declare the sufficiency of Christ to “save all that come unto

God by him [�ote: ver. 43. with Hebrews 7:25.]” — — — And this salvation we are

to proclaim indiscriminately to all, whether Jews or Gentiles, whether bond or free

[�ote: ver. 34, 35.].]

And you have a right to expect the utmost fidelity at our hands—

[We are to “keep back nothing that is profitable unto you,” but to “declare unto you

the whole counsel of God.” he express command of God to us is, “He that hath my

word, let him speak my word faithfully [�ote: Jeremiah 23:28.].” We are to do this,

whether men will hear, or whether they will forbear. God says to us, as he did to the

Prophet Ezekiel: “Son of man, behold with thine eyes, and hear with thine ears, and

set thine heart upon all that I shall shew thee: for to the intent that I might shew

them unto thee art thou brought hither: declare all that thou seest to the house of

Israel [�ote: Ezekiel 40:4.].” And, as it is our duty, so it is also our privilege,

confidently to affirm, that “what our eyes have seen, our ears have heard, and our

hands have handled, of the word of life, that same declare we unto you [�ote: 1

John 1:1-3.].”]

But it is of peculiar importance that we should observe,

II. In what frame of mind they were prepared to receive it—

We see in that assembly of heathens,

1. A reverential sense of the Divine presence—

[“�ow,” said Cornelius, “are we all here present before God.” And should it not be

so with us, whenever we come up to the house of God? As for that irreverent spirit

which many betray in the house of God, yes, and which many manifest also when

crowding to hear some popular preacher, we cannot but greatly disapprove of it,

and bear our decided testimony against it. We should rather resemble the Israelites,

when convened to hear Jehovah himself addressing them from Mount Sinai. Surely

“God is greatly to be feared, and to be had in reverence of all them that are round

about him.” And then only are we likely to profit from what we hear, when we

conceive of God himself as speaking to us; and can adopt the words of Samuel,

“Speak, Lord, for thy servant heareth.”]

2. A readiness to receive the word without gainsaying—

[We cannot conceive of one single person in that assembly as disposed to sit in

judgment upon Peter’s word. They would all receive it with the utmost readiness of

mind. And it is in that way that the Gospel should be heard by all. We should

“receive it with meekness, as an engrafted word [�ote: James 1:21.].” We see how

submissive, so to speak, the tree is to him that engrafts upon it a scion of any kind:

so, with entire submission, should we suffer the word of truth to be engrafted on our

hearts, in order to its most perfect union with us, and its future production of the

desired fruit. St. Paul’s representation of this matter is peculiarly instructive. He

represents the Gospel as a mould into which we are to be poured, in order that we

may receive its entire character upon our souls [�ote: Romans 6:17.]. That shews

the tenderness of spirit with which we should hear the word, and the completeness

of our subjection to it when so received.]

3. A determination of heart to obey it without reserve—

[That happy company embraced the word, just as the Ber ζans after them embraced

it [�ote: Acts 17:11-12.]. They disputed not about the way of salvation as incredible

or insufficient, but believed in Jesus as the true Messiah, the Saviour of the world.

�or should any thing in the Gospel prove a stumbling-block to us. �othing should

be regarded as “a hard saying.” However mysterious the declarations of the Gospel

may he, we should implicitly embrace it as “the wisdom of God:” and, however self-

denying his precepts may be, we should obey them cheerfully, as “holy and just and

good.” “As new-born babes, we should desire the word” as the proper nutriment of

our souls; and we should desire it, “that we may live and grow thereby [�ote: 1

Peter 2:2.].” Perhaps the most perfect pattern in the Scriptures is the blind man

whom Jesus had restored to sight. After he had been excommunicated by the rulers

of his Church, the Lord Jesus sought him out, and asked him, “Dost thou believe on

the Son of God?” To which he replied, “Who is he, Lord, that I may believe on him

[�ote: John 9:35-36.]?” �ow here was no information sought, but in order to its

practical effect. And thus should we also be ready, not only to receive the word, but

to take it as the entire rule both of our faith and practice.]

Application—

[Let me now suppose you, my brethren, assembled in the very spirit of Cornelius

and his friends. I have the very same message to deliver to you, as Peter delivered to

them; “I preach to you peace by Jesus Christ” — — — You need this instruction as

much as ever Cornelius did; for there is no other by which you, or any man living,

can be saved [�ote: Acts 11:14.]. And for you it shall be as effectual as it was for him

[�ote: ver. 44.] — — — O that you may all receive it as he did! Let there not be

amongst you any of that character from whom St. Paul was constrained to turn in

utter despondency [�ote: Acts 28:27.] — — — But hear and believe, to the saving of

your souls.]

34 Then Peter began to speak: “I now realize how

true it is that God does not show favoritism

BAR�ES, "Then Peter opened his mouth - Began to speak, Mat_5:2.

Of a truth - Truly, evidently. That is, I have evidence here that God is no respecter of persons.

Is no respecter of persons - The word used here denotes “the act of showing favor to one on account of rank, family, wealth, or partiality arising from any cause.” It is explained in Jam_2:1-4. A judge is a respecter of persons when he favors one of the parties on account of private friendship, or because he is a man of rank, influence, or power, or because he belongs to the same political party, etc. The Jews supposed that they were especially favored by God. and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favor. Peter here says that he had learned the error of this doctrine, and that a man is not to be accepted because he is a Jew, nor to be excluded because he is a Gentile. The barrier is broken down; the offer is made to all; God will save all on the same principle; not by external privileges or rank, but according to their character.

The same doctrine is elsewhere explicitly stated in the New Testament, Rom_2:11; Eph_6:9; Col_3:25. It may be observed here that this does not refer to the doctrine of divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew, or because he is rich, or learned, or of elevated rank, or on account of external privileges; nor will he exclude a man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character, nor that he will not pardon whom he pleases. That is a different question. The interpretation of this passage should be limited strictly to the case in hand - to mean that God will not accept and save a man on account of external national rank and privileges. That he will not make a difference on other grounds is not affirmed here, nor anywhere in the Bible. Compare 1Co_4:7; Rom_12:6. It is worthy of remark further, that the most strenuous advocate for the doctrines of sovereignty and election - the apostle Paul - is also the one that labored most to establish the doctrine that God is no respecter of persons - that is, that there is no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet in regard to “the whole race viewed as lying on a level,” he maintained that God has a right to exercise the prerogatives of a sovereign, and to have mercy on whom he will have mercy. The doctrine may be thus stated:

(1) The barrier between the Jews and Gentiles was broken down.

(2) All people thus were placed on a level none to be saved by external privileges, none to be lost by the lack of them.

(3) All were guilty Rom. 1–3, and none had a claim on God.

(4) If any were saved, it would be by God showing mercy on such of this common mass as he chose. See Rom_3:22; Rom_10:12; Rom_2:11; Gal_2:6; compare with Rom. 9; and Eph. 1:

CLARKE, "God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev_19:15; Deu_1:16, Deu_1:17; Deu_16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.

GILL, "Then Peter opened his mouth,.... See Gill on Act_8:35.

And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Rom_2:11

HE�RY, "We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he

opened his mouth, and spoke, Act_10:34. O ye Corinthians, our mouth is open to you,saith Paul, 2Co_6:11. “You shall find us communicative, if we but find you inquisitive.” Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon.

I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu_1:17; Deu_16:19; Pro_24:23), and are blamed for doing, Psa_82:2. And it is often said of God that he doth not respect persons, Deu_10:17; 2Ch_19:7; Job_34:19; Rom_2:11; Col_3:25; 1Pe_1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu_7:7, Deu_7:8; Deu_9:5, Deu_9:6; Mat_20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act_10:35. The case is plainly thus -

1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom_2:3, Rom_2:8, Rom_2:9, Rom_2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews.

JAMISO�, "Peter opened his mouth— (See on Mat_5:2).

Of a truth I perceive— that is, “I have it now demonstrated before mine eyes.”

that God is no respecter of persons— Not, “I see there is no capricious favoritism with God,” for Peter would never imagine such a thing; but (as the next clause shows), “I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account.”

CALVI�, "34.Opening his mouth. We have already said, that the Scripture useth

this phrase when it doth signify that there was any grave or weighty oration or

speech made. In the fifth of Matthew, (Matthew 5:1,) it is said that Jesus opened his

mouth when he would preach to his disciples, and intreat of most weighty matters,

as if a man should say in Latin, he began to speak, having first well bethought

himself what he would speak.

In truth I find. Καταλαµβανεσθαι is to apprehend, or to gather by reasons, signs,

and conjectures. Cornelius was a Gentile born, yet God heareth his prayers; he

vouchsafeth to show him the light of the gospel; he appointed and sendeth an angel

to him particularly; thereby doth Peter know that, without respect of persons, those

do please God which live godly and innocently. For before, (being wholly possessed

with this prejudice, that the Jews alone were beloved of God, as they alone were

chosen out of all people,) [nations,] he did not think that the grace of God could

come unto others. He was not, indeed, so gross that he thought that godliness and

innocency of life were condemned because they were in a man that was a Gentile;

but, seeing he did simply snatch at that, (696) that all those were estranged from the

kingdom of God, and were profane, which were uncircumcised, he entangleth

himself unawares in that so filthy an error, that God did despise his pure worship

and an holy life, where there was no circumcision; because uncircumcision made all

virtues unsavory to the Jews. By which example, we are taught how greatly we

ought to beware of prejudices, which make us oftentimes judge amiss.

Furthermore, we must note what the word person doth signify, because many are

thereby deceived, whilst that they expound it generally, that one man is preferred

before another. So Pelagius denied in times past that some are chosen and some are

[re]proved (697) of God; because God did not accept persons. But by this word we

must understand the external state or appearance, as they call it; and whatsoever is

about man himself, which doth either bring him in favor, or cause him to be hated;

riches, nobility, multitude of servants, honor, do make a man to be in great favor;

poverty, baseness of lineage, and such like things, make him to be despised. In this

respect, the Lord doth oftentimes forbid the accepting of persons, because men

cannot judge aright so often as external respects do lead them away from the

matter. (698) In this place, it is referred unto the nation; and the meaning is, that

circumcision is no let, but that God may allow (699) righteousness in a man that is a

Gentile. But it shall seem by this means that God did respect persons for a time. For,

when as he did choose the Jews to be his people, passing over the Gentiles, did he

not respect persons? I answer, that the cause of this difference ought not to be

sought in the persons of men, but it doth wholly depend upon the hidden counsel of

God. For, in that he rather adopted Abraham, that with him he might make his

covenant, than the Egyptians, he did not this being moved with any external respect,

but (all) the whole cause remained in his wonderful counsel. Therefore, God was

never tied to persons.

�otwithstanding, the doubt is not as yet dissolved, (700) because it cannot be denied

but that circumcision did please God, so that he counted him one of his people who

had that token of sanctification. But we may easily answer this also that

circumcision followed after the grace of God, forasmuch as it was a seal thereof.

Whereupon it followeth that it was no cause thereof. �evertheless, it was unto the

Jews a pledge of free adoption; in such sort, that uncircumcision did not hinder

God, but that he might admit what Gentiles he would unto the society of the same

salvation. But the coming of Christ had this new and especial thing, that after that

the wall of separation was pulled down, (Ephesians 2:14,) God did embrace the

whole world generally. And this do the words in every nation import. For so long as

Abraham’s seed was the holy inheritance of God, the Gentiles might seem to be

quite banished from his kingdom; but when Christ was given to be a light of the

Gentiles, the covenant of eternal life began to be common to all alike.

BE�SO�, "Acts 10:34-35. Then Peter opened his mouth — Addressed himself to

them, with a seriousness and solemnity answerable to so great an occasion; and said,

Of a truth I perceive — More clearly than ever, from such a concurrence of

circumstances; that God is no respecter of persons — Is not partial in his love. The

words mean, 1st, That he does not confine his love to one nation; as the Jews were

ready to suppose that he confined it to their nation. 2d, That he is loving to every

man, and willeth that all men should be saved; but in every nation he that feareth

God, and worketh righteousness — He that, 1st, Reverences God as infinitely great,

glorious, wise, mighty, holy, just, and good; the cause, end, proprietor, and governor

of all things: and, 2d, From this awful regard to him, not only avoids all known evil,

but endeavours, according to the best light he has, to do all things well; is accepted

of him — Through Christ, though he knows him not. The assertion is express, and

admits of no exception. He is in the favour of God, whether enjoying his written

word and ordinances or not. �evertheless, the addition of these is an unspeakable

blessing to those who were before in some measure accepted. Otherwise, God would

never have sent an angel from heaven to direct Cornelius to Peter. See note on Acts

10:6.

COFFMA�, "Peter opened his mouth ... This is the same expression found at the

beginning of the Sermon on the Mount (Matthew 5:1), where it is related that

"Jesus opened his mouth, etc." This indicates formal preparation and the deliberate

presentation of significant truth. Bruce said that such an expression "is used to

introduce some weighty utterance."[20] Peter's first sentence swept away the racial

prejudice of centuries.

The first sweeping declaration that God's salvation was available to people of

"every nation" was perhaps the only thing in Peter's sermon that was any different

from the sermons he had been preaching throughout Palestine for years prior to the

events here; and, as might have been expected, the sermon following this epic

opening remark took the form which "the message" always took in Peter's

preaching. That oral message, reduced here to writing by the evangelist Luke, had

been available for years prior to the conversion of Cornelius, and was available

throughout Peter's lifetime. There would have been no problem whatever in Luke's

procurement of a "verbatim" record of that formalized apostolic sermon. He might

have procured it either from Peter or from Paul, or from any one of a thousand

Christians throughout the world of that period, all of whom had long ago committed

the last syllable of it to memory.

That period, prior to the �ew Testament writings, in which the gospel was orally

proclaimed, was, in the historical sense, so brief as to be negligible. To refer to

Peter's speech recorded here as "traditional" is ridiculous; and, although the form

of Peter's presentation of the message had probably jelled into something of a

pattern, it was, nevertheless, Peter's eye-witness account of experiences and

information in which he had participated personally. As Paul noted, "the greater

part (of those witnesses and participants) remain until now" (1 Corinthians 15:6). If

one wishes to know what the [@kerygma] really was, let him read the �ew

Testament; it is the [@kerygma]!

Before passing to a consideration of the rest of Peter's speech, an event, the

chronology of which is given in the next chapter, should be noticed:

And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning

(Acts 11:14).

Acts 10:44, says that "While Peter yet spake these words, the Holy Spirit fell on all

them that heard the word."

While Peter yet spake ... does not contradict Peter's own statement that the Holy

Spirit fell upon them as he "began to speak." Thus the truth appears that it was at

the beginning of Peter's message when the Holy Spirit fell upon that company, thus

disconnecting the event from the message of salvation that Peter delivered. The

importance of this distinction will appear later.

E�D�OTE:

[20] F. F. Bruce, op. cit., p. 224.

COKE, "Acts 10:34-35. Of a truth I perceive, &c.— See on Deuteronomy 10:17. The

phrase no respecter of persons, has principally, if not always, a judicial meaning. It

is used in this sense, Leviticus 19:15. Deuteronomy 1:17 and, in the 16th verse of

that chapter, this is expressly said to be a charge given to the judges of the land. In

Deuteronomy 16:19. Respect of persons, (still confined to a judicial sense,) stands to

denote corruption and taking of bribes, which, as it is there said with great

eloquence, blind the eyes of the wise, &c. and this likewise is the constant notion,

when it is applied to God; that there is no iniquity with the Lord, &c. See 2

Chronicles 19:7. The meaning of St. Peter's words is, "Of a truth I perceive that

God accepts no man merely because he is of such a nation, or descended from such

ancestors; but in every nation he that feareth him, and worketh righteousness, is

acceptable to him." As respect of persons in matters judicial, is shewed, when men

judge others, not according to the equity of the cause, but according to outward

respects which relate nothing to it, as the greatness, riches, meanness, or poverty of

the person, relation, friendship, or affection; so in spirituals, to respect or accept

persons is to respect them and their services, not on the account of any thing which

makes them better, or more fit to be regarded than others, but on the account of the

nation to which they belong, or the ancestors from which they were descended.

Thus, because God had chosen the Jews to be his people, by reason of the piety of

their forefathers, and to perform his promise made to them, the Jews imagined that

God would accept them and their services on that account, because they were of the

Jewish nation, and of the seed of Abraham according to the flesh; and that he would

not accept the persons, or regard the services of the Gentiles, for want of these

things: but these false conceptions St. Paul in his epistle to the Romans, and St.

Peter here, refute; shewing, that men not only of the Jewish, but of any other nation,

may be acceptable to God, there being one God who is rich, in goodness, to all that

call upon him, whether Jew or Gentile, Romans 10:12 he being the God, not of the

Jews only, but also of the Gentiles, and so as ready to justify them through faith, as

to justify the Jews through faith, Rom.iii. 29, 30. But I again refer my readers to my

annotations on the epistle to the Roman

ELLICOTT, "(34) Of a truth I perceive that God is no respecter of persons.—In

regard to all distinctions of social rank, or wealth, or knowledge, Peter had seen in

his Master that absence of “respect of persons” which even His enemies

acknowledged (Matthew 22:16; Luke 20:21). St. James lays stress on that element of

character, within the same limits, as essential to all who seek to be true disciples of

the Christ (James 2:1-7). Both, however, needed to be taught that the same law of an

impartial equity had a yet wider application, that the privileges and prerogatives of

Israel, whatever blessings they might confer, were not to be set up as a barrier

against the admission of other races to an equal fellowship in Christ. God had

accepted the centurion. It remained for His servants to accept him also. It is

instructive to note that St. Paul reproduces the same thought in nearly the same

phrase (Romans 2:11).

BARCLAY 34-43, "It is clear that we have here but the barest summary of what

Peter said to Cornelius which makes it all the more important because it gives us the

very essence of the first preaching about Jesus.

(i) Jesus was sent by God and equipped by him with the Spirit and with power.

Jesus therefore is God's gift to men. Often we make the mistake of thinking in terms

of an angry God who had to be pacified by something a gentle Jesus did. The early

preachers never preached that. To them the very coming of Jesus was due to the

love of God.

(ii) Jesus exercised a ministry of healing. It was his great desire to banish pain and

sorrow from the world.

(iii) They crucified him. Once again there is stressed for him who can read between

the lines the sheer horror in the crucifixion. That is what human sin can do.

(iv) He rose again. The power which was in Jesus was not to be defeated. It could

conquer the worst that men could do and in the end it could conquer death.

(v) The Christian preacher and teacher is a witness of the resurrection. To him

Jesus is not a figure in a book or about whom he has heard. He is a living presence

whom he has met.

(vi) The result of all this is forgiveness of sins and a new relationship with God.

Through Jesus the friendship which should always have existed between man and

God, but which sin interrupted, has dawned upon mankind.

CO�STABLE, ""Opening his mouth" is a phrase that typically introduces

something very important (cf. Acts 8:35; Acts 18:14; Matthew 5:2; Matthew 13:35).

". . . in Luke's eyes what Peter was about to say was indeed momentous in sweeping

away centuries of racial prejudice." [�ote: Longenecker, p. 392.]

What Peter confessed he now understood was something God had revealed

throughout the Old Testament (e.g., Amos 9:7; Micah 6:8) but that most Jews had

not grasped due to centuries of ill-founded pride. God had now clarified this

revelation.

Since God is not one to show partiality (cf. Deuteronomy 10:17; 2 Chronicles 19:7;

Job 34:19), certainly Christians should not do this either. Peter proceeded to prove

that God deals with all people equally through His Son (cf. Acts 10:36; Acts 10:38;

Acts 10:42-43), not on the basis of their race (cf. John 10:16). Whenever Christians

practice racial discrimination they need to reread Acts 10.

PETT 34-35, "His words are spoken in awe. He is almost speaking to himself as he

looks at the people before him. How is it that he never knew? How could he not have

realised that God is no respecter of persons, that Jew and Gentile are both alike to

Him? That all people, of every nation, who fear God and work righteousness are

acceptable to Him? �ote the order. First they fear God (awe inspired faith), and

then they work righteousness (they obey His laws). We are reminded here of Paul’s

words, ‘for not the hearers of the law are righteous before God, but the doers of the

law will be accounted righteous. For when Gentiles who have no law, do by nature

the things of the law, these having no law, are providing a law to themselves, in that

they show the work of the law written in their hearts, their conscience bearing

witness with it, and their reasonings one with another accusing or else excusing

them, in the day when God shall judge the secrets of men, according to my Good

�ews, by Jesus Christ’ (Romans 2:13-16). These would all be men and women who

had first become aware of God, and had then feared Him, with the result that they

had known the force of His law within their minds and wills, and had thus from

heart and conscience responded to Him to do His will. He had worked in them to

will and to do of His good pleasure (compare Philippians 2:13). They were genuine

people who had experienced the working of God’s power resulting in their being

righteous. And they were found among the despised Gentiles.

‘Respecter of persons.’ Compare Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19;

Romans 2:11; Romans 10:12).

SIMEO� 34-35, "SALVATIO� OFFERED EQUALLY TO ALL

Acts 10:34-35. Then Peter opened his mouth, and said, Of a truth I perceive that

God is no respecter of persons: but in every nation he that feareth him, and worketh

righteousness, is accepted with him.

GOD’s purpose of love towards the Gentile world had been made known even from

the time that God separated Abraham and his posterity as a peculiar people unto

himself. The call of Abraham in an uncircumcised state, and the justifying of him by

faith whilst he yet continued uncircumcised, was in itself a sign that God would not

ultimately limit his mercies to those of the circumcision: and his declaration, that in

Abraham and his seed all the nations of the earth should be blessed, was a pledge

that in due time all the nations of the earth, Gentiles as well as Jews, should be

blessed in Christ. Our Lord had repeatedly informed his Disciples, that “he had

other sheep, which were not of the Jewish fold;” and, that “many should come from

the east, and from the west, and from the north, and from the south, and sit down

with the Patriarchs in the kingdom of heaven;” whilst the Jews, the natural

“children of that kingdom, should be cast out.” He had given the express command,

that “his Gospel should be preached to every creature;” and he had actually “given

to Peter the keys of the kingdom of heaven,” that he might open the gates thereof

both to Jews and Gentiles. In obedience to this commission, Peter had opened the

kingdom to the Jews on the day of Pentecost; but so entirely was he under the power

of Jewish prejudice, that, for six years, both he, and all the other Apostles, had

forborne to preach unto the Gentiles: nor, till he was overcome by the force of

evidence which he could no longer doubt, would he believe that the Gentiles were to

be admitted to the privileges of the Gospel. His doubts however being at last

removed, he, with a mixture of surprise and joy, acknowledged his former error,

and proclaimed the blessed truth which we have just read to you.

We propose to state,

I. The import of his words—

Plain as the words of our text appear, they have been very differently interpreted by

different persons; some supposing them to be decisive upon points, wherewith, in

the eyes of others, they have no immediate connexion. We will endeavour therefore

to shew,

1. What they do not mean—

[They do not, as many imagine, restrict the Supreme Being in the exercise of his

grace. God’s grace is his own; and he dispenses it according to his own sovereign

will and pleasure. That he has done so in former times, it is impossible to deny. Was

not Abraham an idolater in the land of Ur? yet “God called him alone, and blessed

him [�ote: Isaiah 51:1-2.].” In blessing the seed of Abraham, did God take Ishmael,

who was born according to nature? �o; but gave Abraham a son in a pr ζternatural

way, even Isaac: and limited the blessing to his line. In the seed of Isaac, God

exercised the same sovereign grace; choosing, even whilst they were yet in the womb

together, the younger son, Jacob, in preference to Esau, the elder; saying, “Jacob

have I loved, but Esau have I hated [�ote: Romans 9:7-13.].” �ow, whether we

suppose these persons chosen to everlasting salvation or not, it is evident that they

were chosen to enjoy the means of salvation; and consequently either God is “a

respecter of persons,” or ‘the respecting of persons’ must mean something very

different from the sovereign distribution of God’s favours unto men. We all know

that God did vouchsafe peculiar mercies to the Jews above the Heathens; as he still

does to the Christian world. If this was not wrong formerly, it is not so now: but

Christ himself made this free exercise of God’s grace and mercy, a ground of praise

and thanksgiving; and therefore we also may adore God for it, and say, “I thank

thee, O Father, Lord of heaven and earth, because thou hast hid these things from

the wise and prudent, and hast revealed them unto babes; even so, Father, for so it

seemed good in thy sight [�ote: Matthew 11:25-26.].”

�either do these words establish the doctrine of salvation by works. If there be any

thing plain in God’s word, it is, that God has given us a Saviour, through whose

obedience unto death we are to be saved. As the whole Jewish ritual shadowed forth

our acceptance through the Great Sacrifice, so the epistles to the Romans and the

Galatians were written on purpose to establish this great truth, that we are to be

saved by faith in the Lord Jesus Christ, and not by any works of our own. Indeed, if

salvation were by works, even in any degree, Christ would so far have died in vain.

Moreover, salvation could no more be of grace; because works and grace are

opposite to each other; the one implying, that salvation is paid us as a debt; and the

other, that it is freely and gratuitously bestowed upon us. �ow this being the

uniform declaration of God throughout the whole Scripture, it is manifest, that this

single expression must not be so understood, as to set aside the universal testimony

of the written word.

We will now proceed to state,]

2. What they do mean—

[The Jews imagined themselves to be the only people whom God would ever admit

to his favour. As for the Gentile world, the Jews regarded them as dogs, and as

accursed of the Lord. Some of them went so far as to think, that no Jew, however

wicked, would be condemned, nor any Gentile, however righteous, would be saved.

Against this kind of error both the Baptist and our Lord bore testimony [�ote:

Matthew 3:9-10. John 8:39; John 8:44.]. And even the Apostles themselves were far

from having a correct judgment respecting it: they supposed that God would favour

the Jews, because they were Jews; and that he would not look upon the Gentiles,

because they were Gentiles. But God had now shewn to Peter, that this was an

error: he had shewn to him, that the partition-wall between Jews and Gentiles was

broken down; that no man was henceforth to be accounted unclean; that his Gospel

was to be freely preached to all without any distinction; and that all, of whatever

nation they might be, should be accepted with him, provided they really feared him,

and wrought righteousness; that is, that God would not regard any thing in man,

but his moral and religious character: if any man possessed ever so many privileges,

they should avail nothing to his eternal welfare, unless they were accompanied with

such dispositions and actions as characterized the elect of God: but, if any man

sought him humbly, and served him faithfully, he should be brought to the

knowledge of salvation, and his feet be guided into the way of peace.

That this is the real meaning of the passage, appears from the whole context. Peter

no sooner came to Cornelius, than he reminded him of the barrier which had been

placed between Jews and Gentiles, so as to cut off all friendly intercourse between

them; and told him how that barrier had been removed: and, when he found the

account which the messengers had given him, confirmed by Cornelius himself, and

that God had interposed as much to direct Cornelius to send for Peter, as to direct

Peter to go to him, “he opened his mouth” with a solemnity suited to the occasion,

and proclaimed God as the common Father of all mankind, equally accessible to all,

and equally gracious unto all, who should seek and serve him in his appointed way

[�ote: Romans 10:11-12.].]

The words thus explained are very instructive. Let us consider,

II. The truths to be deduced from them—

They shew us,

1. That we have nothing to hope from any worldly distinctions—

[The Jewish notion of God’s regarding men on account of outward distinctions is

generally prevalent amongst ourselves. Many fancy, that because we have been

baptized we must of necessity be in a state of favour with God; and many who will

not altogether avow that principle, yet imagine that God will not proceed with the

same severity against the great and learned, as he will against the poor and

ignorant. Hence, though we may be permitted to warn the poor of their guilt and

danger, we must not presume to take such a liberty with the rich: we are not to

suppose that any of them can perish, or that God requires from them the same

homage and service as he does from the lower classes of mankind. But to this point

the text is plain and express: “God is no respecter of persons:” his law is equally

obligatory on all; and his decisions in the day of judgment will be impartial, every

one being adjudged to happiness or misery according to his works [�ote: See Job

34:19.]. In the book of Revelation is a passage well deserving the notice of those who

think that any regard will be shewn to learning or wealth or honour in that day

[�ote: Revelation 6:15-17. Observe how many words are used to characterize the

rich! Does not that speak loudly to them?] — — — At the same time, the poor will

find it equally instructive to them: for they are ready to suppose that their present

trials and difficulties will procure them the same kind of favour in that day, as the

rich are looking for on account of their fancied greatness. But the poor, even the

poorest bond-slaves, will there be found, associates in misery with their proud

oppressors, and equally “calling upon the rocks and mountains to hide them from

the wrath of the Lamb.” The only difference between one and another will be this:

they who were the foremost in religious privileges, will be most signally visited with

the Divine judgments: in that only will the Jew be distinguished from the Gentile, or

the rich from the poor [�ote: Romans 2:9-11.]; “To whom much has been given, of

them will the more be required:” but there will be the same ground of judgment for

all [�ote: 1 Peter 1:17.]: the image of Christ upon the soul will be the only thing that

will be regarded, either as the evidence of our conversion, or as the measure of our

recompence [�ote: This is the true meaning of Colossians 3:11.].]

2. That we have nothing to fear from any secret decrees—

[That “God chooses men to salvation through sanctification of the Spirit and belief

of the truth,” is asserted by God himself: but that he reprobates any, and from all

eternity decreed to consign them over to perdition without any offence or fault of

theirs, we cannot admit: we think that oath of God’s, that “he has no pleasure in the

death of a sinner, but rather that he should turn from his wickedness and live,” is

decisive on the point; and all the reasonings of fallible men are lighter than vanity,

in opposition to it. But, not to enter into dispute about these things, one thing is

clear, that of whatever sect, or party, or nation we may be, if we “fear God and

work righteousness, we shall be accepted.” What then have we to do with the Divine

decrees? What reason has any man to say, ‘It is in vain for me to seek after God;

because God has not elected me?’ Who ever ascended to heaven, to see whether his

name were, or were not, written in the book of life? “Secret things must be left to

God, to whom alone they properly belong: the things that are revealed belong to

us:” and this declaration in our text is plain, and clear, and absolute. Let every one

therefore put away all distressing apprehensions about the decrees of God, and seek

to attain that character which shall infallibly lead to happiness and glory — — —]

3. That if we improve diligently the light we have, God will give us more light—

[God forbid that we should for a moment entertain the thought, that we, by any

diligence of ours, can merit any thing at the hands of God, or lay him under an

obligation to confer upon us the blessings of salvation. We have no claim upon him,

except that which his own free and gracious promises have given us: but if, in

dependence on those promises, we press forward in his appointed way, then may we

expect assuredly that those promises shall be fulfilled to us. �ow God has promised,

that “then shall we know, if we follow on to know the Lord; &c. [�ote: Hosea 6:3.

Quote and explain the whole verse.]” We may be confident therefore that we shall

not use the means in vain. Whether Cornelius would have been saved if this fresh

revelation had not been made to him, we will not take upon ourselves absolutely to

determine; though Peter, and the rest of the Apostles appear to have considered his

salvation as altogether effected by his conversion to Christianity [�ote: Acts 11:14;

Acts 11:18.]. But throughout the whole history, frequent notice is taken of the

prayers and alms of Cornelius, as approved of God, and as being the means of

bringing down yet greater blessings upon him: they are represented as being

accepted before God, precisely as the meat-offerings were accepted from the Jews:

as a memorial of the latter, when burnt upon the altar, was an offering of a sweet

savour unto the Lord [�ote: Leviticus 2:1-2; Leviticus 2:9.], so “the prayers and

alms of Cornelius came up for a memorial before God [�ote: ver. 4.].” Such a

memorial shall our prayers and alms-deeds be, if offered unto God with real

humility of mind, and with an earnest desire to obtain a fuller knowledge of his will.

Though therefore I would not exhort any one to rest in a low state of knowledge and

of grace, I would encourage the weakest person, if sincere, to expect from God still

richer communications of his grace, together with the ultimate possession of his

glory. God will “fulfil the desire of them that fear him, and of them that hope in his

mercy.” Only let us listen to the word of God with the same disposition as Cornelius

and his family did [�ote: ver. 33.], and God will rather work miracles to save us,

than suffer us to “perish for lack of knowledge.” I mean not that God will really

work miracles for any one; but that he will either, by his providence, bring us an

instructor for the further illumination of our minds; or that, by his Spirit, he will

guide us into all truth through the instrumentality of the written word: “He never

said to any, ‘Seek ye my face’ in vain.”]

HAWKER 34-43, "Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: (35) But in every nation he that feareth him, and worketh righteousness, is accepted with him. (36) The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) (37) That word, I say, ye know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached; (38) How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. (39) And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: (40) Him God raised up the third day, and showed him openly; (41) Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. (42) And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the judge of quick and dead. (43) To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

I beg the Reader’s attention in a very particular manner, to the opening of this Scriptural sermon of the Apostles, as well as to the whole subject contained in it. Never, I believe, hath there been any part of the word of God twisted to speak the very reverse of what the Apostle meant, more than in this verse; and therefore it merits the closer attention.

The advocates for a general inoffensiveness of conduct, as, in their view, the first and only qualifications, for an appearance before God, both here and hereafter; are continually endeavouring to lessen the infinite importance of redemption by Christ, with harping upon this string, that God is no respecter of persons; and that it matters not, how men live, provided they live up to the light of nature, and the reason that is in them; for in every nation he that feareth him and worketh righteousness is accepted with him. Whereas, both Peter’s sermon, and Peter’s journey to Cornelius, testified the very reverse of this interpretation of Peter’s words. In the instance of this Gentile, the Lord decidedly declared, that neither his devotion, nor his charity, were of any account, in a way of justification before God: and that without a change of heart, in repentance toward God and faith in the Lord Jesus Christ, he could not be saved. Else wherefore the expense of a vision to send men to Peter, to tell him words, whereby he and his might be saved? Wherefore Peter, receiving also the ministry of a vision, and a special command from God the Holy Ghost, to go to Cornelius, at such a distance, had Cornelius been in a salvable state before?

Let it be supposed, for argument’s sake, that this honest Gentile had entertained such sentiments as these despisers of the Person and work of Christ do entertain; who, from being unacquainted with the plague of their own heart, think lightly of Christ, and his salvation: and when the angel had delivered his message of sending to call Peter, he had said, wherefore send for Peter? I am serving God to the best of my power. I do no wrong. I injure no one. I give much alms; and pray continually. I need no more. What can we reasonably conclude would have been the consequence? Would not the Lord’s displeasure have been most justly called forth against such contumacy? Mistake me not.

I am not for a moment supposing, Cornelius as at all liable to fall into such a temptation of arrogancy and presumption. He was better taught. The Lord, which gave him instruction to send for Peter, had at the same time inclined his heart to obey. But I am simply stating the case, in order to shew more pointedly the dangerous situation of those, who wrest the Scriptures of God to speak the reverse of what those Scriptures mean; and act upon that perversion. Very awful must it be in all who reject the council of God against their own souls, who rest satisfied with a general inoffensiveness of conduct, and live, and die, uninterested in the great salvation of the Lord Jesus Christ.

And if Peter had not the most distant idea of such a perversion of words, when he thus delivered himself, and which his journey to Caesarea most plainly proves; what did the Apostle mean, when he said: Of a truth, I perceive, that God is no respecter of persons: but in every nation, he that feareth him, and worketh righteousness, is accepted with him? Nothing can be more evident, than that Peter meant to say, that all his Jewish prejudices were done away. He now discovered, what he knew not before, that the Jew and the Gentile as such, were equally the objects of divine favor in Christ. And, under these impressions, he hesitated not to declare openly the convictions of his mind; that the great redemption by Christ was not limited to the Jew; but his people, were equally to be found, among the other nations of the earth. Hence he exclaimed, God is no respecter of persons. An expression similar to that of Paul, Gal_1:6. God accepteth no man’s person: meaning the same in both; that there is nothing in the person of any man, whether Jew or Gentile, to find respect, or acceptation; for both are only in Christ. He hath made us accepted in the beloved, saith the Church, Eph_1:6.

And, to the same amount Paul speaks, when, under the influence of divine teaching, he crieth out: Is he the God of the Jews only? Is he not also of the Gentiles? Yes! of the Gentiles also. Seeing, it is One God which shall justify the circumcision by faith, and uncircumcision through faith, Rom_3:29-30. God is no respecter of persons in Paul’s view, no more than in Peter’s. The God of the Jew, is the God of the Gentile, not only in nature and providence, but in grace and glory. God was in Covenant in Christ for his Gentile Church as well as his Jewish Church, before the Covenant of the law given by Moses on Mount Sinai: before the Covenant of Circumcision given to Abraham after the flood: before the Covenant transaction with Noah, before the flood: before the Covenant of promise, made at the fall, in the seed of the woman bruising the serpent’s head: yea, before the foundation of the earth was laid. This is proved to us in what hath been before remarked, in the beginning of the observations in this Chapter. And the sending Peter to Cornelius, and the call of all the Church of the Gentiles in all ages, proves the same. The whole Church, both Gentile and Jew, were from all eternity, chosen in Christ; and in the time-state of the Church, all are called in Christ, adopted in Christ, justified in Christ, sanctified in Christ, and will be glorified in Christ, when they are all brought home from their present time-state on earth, to their eternal state in heaven. And all these blessings are the sole result of free, sovereign, and unconditional grace; Seeing it is One God existing in a threefold character of Persons, which shall justify; and justify in the same way, and by the same cause: not from human merit, but divine mercy; not from man’s deserving, but God’s free grace; the whole Church of his love, whether they be Jew or Gentile; whether they be bond or free. And this justification hath nothing in it derived from the Church; for it is wholly of God, The circumcision of the Jew, doth not in the least promote it; neither the uncircumcision of the Gentile, retard. All the sufficiency is of God. And the enjoyment by faith in the Jew, or through faith of the Gentile, is the same. The glorious comprehensive source of all justification, is as the Apostle closed his sermon, with observing, as all the Prophets witness that it is through His name whosoever believeth in Him shall receive remission of sins. See Commentary, Act_13:39.

SBC, "I. The warning contained in the text is not unnecessary. For though few or none, I suppose, consciously hold in the grossest sense that God is a respecter of persons, yet in all things, from supposed religious enlightenment down to the smallest advantages of personal gifts or outward circumstances, we see men under temptation to act as if they thought so. In other words, we see them accepting privileges of all kinds with a certain complacency which betrays no sense of a correspondingly enhanced responsibility. If we recognise this, the commemoration of Christian verities which we make on Trinity Sunday ought to be much more than a technical exposition of beliefs. It can hardly be less than a call to a higher morality. What we want, as Frederick Robertson truly says, is a gospel for the guilty. And this is what assuredly comes to believers in the revelation of the Father and of the Son and of the Holy Ghost.

II. Let us remember that even when we seem to be using our gifts profitably, we may be using them in a spirit of blindness and presumption before God, as unlovely as that of those who more openly misuse them. High intellectual culture, good as it is and stimulating, often carries with it an element of moral weakness in developing a man’s acuteness out of all proportion to his training in judgment and moral strength. It has a tendency, especially in early life, to lead to a very false estimate of qualities so common as mere cleverness, or even cleverness combined with learning, to overrate them as possessions, and as keys to unlock what is really deepest in human life,—to make a man overlook the fact that others whom he perhaps despises for their beliefs, are able to rest in them, not because they are less acute than their critics, but because they are of a more earnest mood and a finer spirit. May God keep us all from yielding to the temptations to which our several temperaments or circumstances may most naturally incline us—from idleness and selfish indulgence—from coldness and vanity—that none of these things may ever blind us to our true position and duty as in the sight of the great Judge who is no respecter of persons.

D. Hornby, Oxford Review and Journal, May 24th, 1883.

Acts 10:34

This statement cannot mean (1) that God cares for no man; (2) that God treats all men alike; (3) that God exercises no sovereignty of choice in the communication of His grace to men. If the text does not mean these things, what does it mean?

I. First, that Jehovah is not God of the Jews only, but of the Gentiles also.

II. Next, the God of the whole earth had regard to all nations in the gift of His Son. He excluded or excepted no people, or nation, or kindred—no section, or class, or family of the human race, in the provision that He made in the gift and sacrifice and resurrection of Christ for human salvation.

III. Again, the gospel of that salvation is to be preached in the power of the Spirit unto all nations. There is no difference in the need that all nations have of that gospel. We all have sinned and come short of the glory of God. As the old world needed it, so also does this modern world; as the Eastern world, so the Western world,—all round, the world wants this salvation, and God, who is no respecter of persons, would have His Church more impartial than she has been hitherto in making known to all the world the gospel

of His grace.

IV. In His present providential government, God’s thoughts and ways are not partial and unjust. The exterior aspect of things is so much to us, while it is nothing at all to Him. It is only in so far as we have the mind of God that we penetrate the superficial skin of things and are able to judge righteously.

V. In the great day of the judgment of men, God will render to every man according to his works. Every work or fact of a man’s life will be estimated in the full light of all the surrounding circumstances,—the temptations if it were evil, and the inducements if it were good, and with God’s unerring knowledge of the spirit in which it was done, and the real motives from which it proceeded. And when things are thus laid bare in God’s light, shall not the Judge of all the earth do right?

D. Fraser, Penny Pulpit, No. 426.

35 but accepts from every nation the one who

fears him and does what is right.

BAR�ES, "But in every nation ... - This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favors of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here - the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted - now convinced him that the favors of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach, and to communicate this knowledge to the apostles was an important step in their work of spreading the gospel.

In every nation - Among all people. Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.

He that feareth him - This is put for piety toward God in general. See notes on Act_9:31. It means that he who honors God and keeps His Law; he who is a true worshipper of God, according to the light and privileges which he has, is approved by him, as giving evidence that he is his friend.

And worketh righteousness - Does what is right and just. This refers to his conduct toward man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God - piety toward God, and justice toward people; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true religion. We may observe here:

(1) That it is not said that Cornelius was accepted on accouter of his good works.

Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.

(2) He improved the light which he had.

(3) “he embraced the Saviour when he was offered to him.” This circumstance makes an essential difference between Cornelius and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pled, therefore, by those who neglect the Saviour, for it furnishes no evidences that they will be accepted when they are totally unlike him.

CLARKE, "But in every nation he that feared him, etc. - In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word), and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbor, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, etc., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favor, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, According to the Light afforded by that very Gospel. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbor as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it?

GILL, "But in every nation,.... In any Gentile nation in the Roman empire, and in any part, even in Scythia, or in the most uncultivated parts of the universe, as well as in Judea:

he that feareth him; God, not with a slavish fear, or with the fear of punishment to be inflicted by him, with a fear of hell and damnation, with which Cain, Pharaoh, Judas, and even the devils themselves have feared him; nor with an hypocritical fear; but with a godly filial fear; which is a new covenant blessing, springs from the love of God, is a grace implanted in the soul and regeneration, and includes all true religion, both external and internal; and faith among the rest, without which it is impossible to please God, or do works of righteousness acceptable in his sight, as it follows:

and worketh righteousness, is accepted with him; that is, he who from such principles, as the fear of the Lord; love to him, and faith in Christ, does works of

righteousness, particularly alms, as Cornelius did, and which the Jews often call צדקה, "righteousness"; See Gill on Mat_6:1, such an one is acceptable, or well pleasing to God, let him be of what nation he will: it should be observed, that though God accepts of such who fear him, and work righteousness from a right principle, and to a right end, without any regard to their being circumcised, or not circumcised, or to their being of this or the other nation, yet their fear of him, and working righteousness, are not the ground of their acceptance; but are to be considered as descriptive of the persons, who are accepted by him in Christ; for there is no acceptance of persons or services, but in Christ Jesus: the Jews themselves say, that

"the godly of the nations of the world shall have their part and portion in the world to come. (n)''

HE�RY, "1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews,and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom_2:3, Rom_2:8, Rom_2:9, Rom_2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews.

2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa_18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work

righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen_4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom_3:1, Rom_3:2; Rom_9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision,Gal_5:6; Col_3:11.

JAMISO�, "But in every nation— not (observe), in every religion; according to a common distortion of these words.

he that feareth him, and worketh righteousness— This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuouscharacter, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been molded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship - in its internal spirituality and external fruitfulness - as God had already pronounced to be genuine and approved. And since to such “He giveth more grace,” according to the law of His Kingdom (Jam_4:6; Mat_25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to “show him the way of God more perfectly,” as before to the devout Ethiopian eunuch.

CALVI�, "35.He which feareth God, and doth righteousness. In these two members

is comprehended the integrity of all the whole life. For the fear of God is nothing

else but godliness and religion; and righteousness is that equity which men use

among themselves, taking heed lest they hurt any man, and studying to do good to

all men. As the law of God consisteth upon [of] these two parts, (which is the rule of

good life) so no man shall prove himself to God but he which shall refer and direct

all his actions to this end, neither shall there be any sound thing in all offices,

[duties,] unless the whole life be grounded in the fear of God. But it seemeth that

this place doth attribute the cause of salvation unto the merits of works. For if

works purchase favor for us with God, they do also win life for us which is placed in

the love of God towards us. Some do also catch at the word righteousness, that they

may prove that we are not justified freely by faith, but by works. But this latter

thing is too frivolous. For I have already showed that it is not taken for the perfect

and whole observing of the law, but is restrained unto the second table and the

offices of love. Therefore it is not the universal righteousness whereby a man is

judged just before God, but that honesty and innocency which respecteth men,

when as that is given to every man which is his.

Therefore the question remaineth as yet, whether works win the favor of God for

us? which that we may answer, we must first note that there is a double respect of

God in loving men. For seeing we be born the children of wrath, (Ephesians 2:3,)

God shall be so far from finding any thing in us which is worthy of his love, that all

our whole nature causeth him rather to hate us; in which respect, Paul saith that all

men are enemies to him until they be reconciled by Christ, (Romans 5:10.)

Therefore the first accepting of God, whereby he receiveth us into favor, is

altogether free; for there can as yet no respect of works be had, seeing all things are

corrupt and wicked, and taste of [bespeak] their beginning. �ow, whom God hath

adopted to be his children, them doth he also regenerate by his Spirit, and reform in

them his image: whence riseth that second respect. For God doth not find man bare

and naked then, and void of all grace, but he knoweth his own work in him, yea,

himself. Therefore, God accepteth the faithful, because they live godly and justly.

And we do not deny that God accepteth the good works of the saints; but this is

another question, whether man prevent the grace of God with his merits or no, and

insinuate himself into his love, or whether he be beloved at the beginning, freely and

without respect of works, forasmuch as he is worthy of nothing else but of hatred.

Furthermore, forasmuch as man, left to his own nature, can bring nothing but

matter of hatred, he must needs confess that he is truly beloved; whereupon, it

followeth that God is to himself the cause that he loveth us, and that he is provoked

[actuated] with his own mercy, and not with our merits. Secondly, we must note,

that although the faithful please God after regeneration with good works, and their

respects of works, yet that is not done with the merit of works. For the cleanliness of

works is never so exact that they can please God without pardon; yea, forasmuch as

they have always some corruption mixed with them, they are worthy to be refused.

Therefore, the worthiness of the works doth not cause them to be had in estimation,

but faith, which borroweth that of Christ which is wanting in works.

ELLICOTT, "(35) In every nation he that feareth him.—The great truth which

Peter thus proclaimed is obviously far-reaching in its range. It applies, not to those

only who know the name of Christ and believe on Him when He is preached to

them, but to all who in all ages and countries “fear God” according to the measure

of their knowledge, and “work righteousness” according to their belief and

opportunities. The good works in such a case, are, in their measure and degree, as

“fruits of faith, and follow after justification” (Article XII.), justification having

been, in such cases, objectively bestowed for the merits of Christ, and subjectively

appropriated by the faith which, in the Providence of God, was possible under the

conditions of the case. They do not come under the head of “works done before the

grace of Christ and the inspiration of His Spirit” (Article XIII.), for Christ is “the

true Light that lighteth every man that cometh into the world” (John 1:9), and the

Spirit is to every man “the Lord, and giver of life,” and the works are done “as God

hath willed and commanded them to be done.” What such men gain by conversion is

a fuller knowledge of the Truth, and therefore a clearer faith, a fuller justification,

and a higher blessedness, but as this history distinctly teaches, they are already

accepted with God. They are saved, “not by the law or sect which they profess”

(Article XVIII.), but, even though they know not the �ame whereby they must be

saved (Acts 4:12), by Christ, who is the Saviour of all. The truth which St. Peter

thus set forth proclaims at once the equity and the love of the Father, and sweeps

away the narrowing dreams which confine the hope of salvation to the circumcised,

as did the theology of the Rabbis; or to those who have received the outward

ordinance of baptism, as did the theology of Augustine and the Mediaeval Church;

or, as do some forms of Protestant dogmatism, to those who have heard and believed

the story of the Cross of Christ. The language of St. Paul in Romans 10:9-14 should,

however, be compared with this, as showing that the higher knowledge brings with

it an incomparably higher blessedness, and that the man first tastes the full meaning

of “salvation” when he consciously calls on the Lord by whom he has been saved.

36 You know the message God sent to the people

of Israel, announcing the good news of peace

through Jesus Christ, who is Lord of all.

BAR�ES, "The word - That is, this is the Word, or “the doctrine.” Few passages in the New Testament have perplexed critics more than this. It has been difficult to

ascertain to what the term “word” in the accusative case τFν�λόγον ton�logon here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked that the term used there, and translated

“word,” as if it were a repetition of what is said here, is a different term. It is not λόγον

logon, but HIµα rēma - a word, a thing; not a doctrine. I understand the first term “word”

to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion - the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. “In regard to the Word, or the doctrine which God sent to the children of

Israel, proclaiming peace through Jesus Christ (who is Lord of all), you know already what was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced his ministry after John had preached, that this was by Jesus Christ, since God had anointed him,” etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly.

Unto the children of Israel - To the Jews. The Messiah was promised to them, and spent his life among them.

Preaching - That is, proclaiming, or announcing. God did this by Jesus Christ.

Peace - This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is used here in a wider sense, to denote “peace or reconciliation with God.” He announced the way by which man might be reconciled to God, and might find peace.

He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See Joh_17:2; Mat_28:18; Eph_1:20-22. The word “Lord” used here does not necessarily imply divinity, but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Compare Rom_9:5.

CLARKE, "The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him.

I believe τον�λογον, the word, in this verse, should be translated, that doctrine; and

probably Hηµα, which we translate that word in Act_10:37, should be omitted as it is in

the Codex Bezae, and its Itala version; and if Jν, which is in Act_10:36, be even left out,

as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace

(ευαγγελιζοµενος�ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το�

γενοµενον) through all Judea, beginning after the baptism which John preached. Jesus,

who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty

power (δυναµει) went about doing good, and healing all that were tyrannically oppressed

(καταδυνα̣ευοµενους) by the devil, for God was with him. Critics have proposed a great

variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke

contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be

referred to λογος, and the 36th verse will then stand thus: The word which he sent to the

children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.

GILL, "The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was,

preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came

into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added,

he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph_2:17.

JAMISO�, "the word ... sent unto the children of Israel— for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.

preaching peace by Jesus Christ— the glorious sum of all Gospel truth (1Co_1:20-22).

he is Lord of all— exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph_2:13-18).

CALVI�, "36.Concerning the matter. Because the Greek text is abrupt, some think

that the accusative case is put instead of the nominative; and that the sense is this,

This is the word which God hath sent unto the children of Israel. Other some refer it

unto the wordye know, which followeth afterward; and they think that there was

another word added to make the sentence more pleasant. For Luke putteth λογον in

the former place, and afterward ρηµα. But forasmuch as it is common and familiar

amongst the Grecians to understand (701) the prepositions; this sense, which I have

set down, seemeth to me more agreeable, though, if the harshness of the speech can

be any better mitigated, I will willingly yield. Therefore I take this member to be a

preface, which appertaineth unto this worthy work of God, which he showed

amongst the children of Israel, preaching peace by Christ. That done, there is added

a narration. At length, in the conclusion of his speech, Peter showeth to what end

Christ was sent into the world. Furthermore, he beginneth with this

commemoration not without cause, That God sent his word unto the children of

Israel. And speech is put forthing in the Hebrew phrase. The eternal covenant which

God had made with that people was at that time famous. There was nothing more

commonly known among the Jews than that there was a Redeemer promised in

times past to the fathers, who should restore things which were decayed unto a

flourishing and blessed estate. This did those also know who were familiarly

conversant with the Jews. Therefore, to the end Peter may purchase greater credit,

he saith that he will speak of no new or unknown thing, but of the restoring of the

Church, which did depend upon the eternal covenant of God, and which was now

manifestly showed, and almost in every man’s mouth.

Preaching peace. Peter teacheth here what manner [of] rumor and thing that was

which was spread abroad; to wit, such as that it did make peace. I take peace in this

place for the reconciling of men and God, which, notwithstanding, hath in it the

perfect (702) salvation of the Church. For, as horrible confusion, and, as it were, a

huge lump, (703) do follow after that God is once estranged from us; so, so soon as

his fatherly favor doth once appear, he gathereth his Church together, and true

felicity ariseth. Therefore, this is Peter’s meaning, that God showed himself merciful

to his people in Christ, and that he received into favor Abraham’s children again,

(whom he seemed to have cast away for a time,) that he might establish among them

a flourishing estate. And as he maketh God the author of this peace, so he placeth

Christ in the midst as the pledge thereof, that it may be certain and holy. He

coupleth peace and preaching expressly together, because this is one way whereby

the fruit of the reconciliation, purchased by Christ, cometh unto us. In like sort,

after that Paul had taught that Christ is our peace, he addeth immediately, that he

came to preach peace unto those who were nigh at hand and far off, (Ephesians

2:17.)

BE�SO�, "Acts 10:36. The word — Message, or doctrine; which God sent unto the

children of Israel — When he sent his Son into the world; preaching — Proclaiming

by him, and his apostles and evangelists, peace — Between God and man, whether

Jew or Gentile; by — Or through; Jesus Christ: he is Lord of all — �ot of the Jews

only, but of the Gentiles also, and under that character will manifest the riches of

his mercy unto all that call upon him, Romans 3:29; Romans 10:12; That word you

know — In some degree; you cannot be entirely ignorant of the facts attested by it,

or of the doctrine built thereon; both which, however, I shall now more particularly

explain and confirm to you: the facts and doctrine, I mean, published throughout all

Judea, and begun from Galilee — Taking their first rise there; after the baptism

which John preached — Who went before that extraordinary Person to prepare his

way, by calling sinners to repentance and amendment of life, and admitting the

penitent to the baptism of water; how God anointed Jesus — Particularly at his

baptism, thereby inaugurating him into his office; with the Holy Ghost — With an

extraordinary measure of his Holy Spirit; and with power — It is worthy of our

remark, that frequently, when the Holy Ghost is mentioned, there is added a word

particularly adapted to the present circumstance. So the deacons were to be persons

full of the Holy Ghost and wisdom, Acts 6:3. Barnabas was full of the Holy Ghost

and faith, Acts 11:24; the disciples were filled with joy and with the Holy Ghost,

Acts 13:52. And here, where his mighty works are mentioned, Christ himself is said

to be anointed with the Holy Ghost and with power; for God was with him — He

speaks sparingly here of the majesty of Christ, as considering the state of his

hearers.

COFFMA�, "Peter's entire speech, as recorded here, requires only fifty-eight

seconds to be read aloud, which fact underscores the error of Dibelius, who said that

"in the conversion of a centurion, such a comparatively long speech can have no

place. (It) is a literary composition of the author Luke."[21] There can be no way of

viewing this as "such a long speech"; such a criticism exposing the bias and

unreliability of the criticism.

The same author declared that, "Except for Acts 10:34-35, there is nothing in the

present speech relevant to the special question of Gentile evangelization."[22] But

that remark is an unbelievable affirmation that (1) the lordship of Jesus Christ, (2)

the mighty works of the Master, (3) the death, burial and resurrection of Christ, (4)

the final judgment of all men, (5) the remission of sins through faith in Christ, and

(6) the fact of Christ's being appointed to be the Judge of all men in the last day -

that none of these things is relevant to evangelizing Gentiles! Dibelius' contention in

this is as wild, irresponsible and unbelievable as any comment this writer has ever

seen. It is repeated here only to illustrate the monstrous errors men will swallow in

their efforts to discredit some portion of the �ew Testament.

All of the mighty teachings listed in (1) through (6) above are not merely relevant to

the evangelization of every man on earth, whether Jew or Gentile; but they are the

sine qua non of the whole system of Christianity as delivered by Christ and his

apostles.

[21] Martin Dibelius, Die Bekehrung des Cornelius (Gottingen, 1951), p. 97.

[22] Ibid.

COKE, "Acts 10:36-37. The word which God sent, &c.— The critics have

exceedingly puzzled themselves about this passage, the simple meaning of which,

according to my apprehension, is as follows: "Even that gospel, which God has sent

by the ministrations of his servants, in the first place, and hitherto only, to the Jews,

preaching the glad tidings of the noblest peace, inclusive of reconciliation with

himself, and of all spiritual harmony and happiness, through the merit and

mediation of the anointed Saviour. (He, as a divine person, is the author, proprietor,

and governor of the whole creation, all things being made by him and for him,

Colossians 1:16 and he, as vested with office-authority in human nature, has power

over all flesh; and, being exalted far above all principality and power, is head over

all things to the church, Ephesians 1:22-23 has all persons and things on earth, and

all the devils in hell, under his command and controul: is Lord of Jews and Gentiles;

and will be universal Judge at the lastday.) Ye who live in Palestine, which has been

for years the grand stage of action relating to the Messiah; must needs know

something of this word of peace, which was spread abroad, and early talked of, in

all the cities, towns, and villages of Judea, pursuant to its having been first

published in Galilee: and this was soon after John the Baptist had prepared the way

for it, by his baptizing with water, and preaching the doctrine of repentance and

remission of sins, through the approaching Messiah, Mark 1:4 whom he at length

openly shewed, and recommended once and again to the people, that they might

believe in him. John 1:29-36." It is not to be wondered that St. Peter should say to

Cornelius and his kinsmen, who were already proselytes of the gate, and lived at

Caesarea, the seat of the governor of Judea, where the Jews dwelt, whither they

continually resorted from other parts, and where Philip had already preached the

gospel, Acts 8:40 ye know this word; he meaning, not that they were persuaded of

the truth of it, but only that they had heard the same, and were acquainted with the

report of it.

ELLICOTT, "(36) The word which God sent . . .—The structure of the sentence,

beginning with the object and carried on though a series of clauses, is both in the

Greek and English somewhat complicated, but it is characteristically like that of St.

Peter’s speech in Acts 2:22-24, whether the actual form in which both now appear is

due to the speaker or the reporter. It is possible, though the construction is less

natural, that “the word which God sent” may look backward to the verb “I

perceive” and not to the “ye know” of Acts 10:37.

Preaching peace.—Better, as reproducing with the Greek the thought and language

of Isaiah 52:7, preaching glad tidings of peace.

He is Lord of all.—The parenthesis is significant as guarding against the thought

which Cornelius might have entertained, that the Jesus of whom he heard as the

Christ was only a Prophet and a Teacher. Peter, still holding the truth which had

been revealed to him, not by flesh and blood, but by his Father in heaven (Matthew

16:17), proclaims that He was none other than the “Lord of all,” of all men, and of

all things.

CO�STABLE, "All of this verse is a kind of caption for what Peter proceeded to

announce to Cornelius and his guests. Its three main emphases are, first, that the

message to follow was a presentation of revelation that God had sent to the Jews.

Second, it was a message resulting in peace that comes through Jesus Christ. Third,

Jesus Christ is Lord of all, both Jews and Gentiles. "Lord of all" was a pagan title

for deity, which the Christians adopted as an appropriate title for Jesus Christ.

[�ote: Ibid., p. 393; Barrett, p. 522.] "He is Lord of all" expressed Peter's new

insight. It is probably the main statement in the verse.

"Since Jesus is Lord over all, Peter could proclaim to Cornelius and other Gentiles

that the gospel is available to all. This is one of the most central points in Luke-

Acts." [�ote: Bock, "A Theology . . .," p. 105]

"What is the nature of Jesus' lordship [Acts 10:36]? Because of His lordship, He

had a ministry of power as He healed all who were oppressed by the devil (Acts

10:38). As Lord, He was the object of a testimony that declared Him to be the Judge

of the living and the dead (Acts 10:42). He is the one of whom all the prophets

testified that forgiveness of sins is found in His name (Acts 10:43). Again [as in Acts

2:21; Acts 2:32-39; Acts 5:14; and Acts 9:42] lordship described the authority that

Jesus has as the Bearer of salvation-an authority that involves work in the past

(exorcising demons), present (granting forgiveness of sins), and future (serving as

Judge)." [�ote: Idem, "Jesus as . . .," p. 149.]

PETT, "Peter’s words follow the usual general pattern, although adapted to the

circumstances. The Greek reflects the Aramaic background of the speaker, and its

clumsiness may also reflect a speaker who was more at home in Aramaic, which

Peter would be.

To summarise his message. God had sent ‘the word’ to Israel proclaiming the Good

�ews of peace through Jesus Christ, Who is Lord of all. And it concerned the life

and teaching of Jesus Christ, His defeat of Satan, His death and resurrection and

the fact that He was ordained to be the Judge of the living and the dead. Indeed it is

according to Scripture, for all the prophets have declared that through him all who

believe will receive forgiveness of their sins.

We must analyse the verse in more depth:

· It concerns ‘the word’ (ton logon). It is through the word proclaimed that His

truth goes out and saves. Acts is full of the power of the word of the Lord and its

effectiveness. It is through ‘the word’ that salvation is going out to mankind (Acts

2:41; Acts 4:4; Acts 4:29; Acts 4:31; Acts 6:2; Acts 6:4; Acts 6:7; Acts 8:4; Acts 8:14;

Acts 8:25; Acts 10:44, Acts 11:1; Acts 11:19; Acts 12:24; Acts 13:5; Acts 13:7; Acts

13:26; Acts 13:44; Acts 13:46; Acts 13:48-49;Acts 14:3; Acts 14:25; Acts 15:7; Acts

15:35-36; Acts 16:6; Acts 16:32; Acts 17:11; Acts 17:13; Acts 18:11; Acts 19:10; Acts

19:20; Acts 20:32 compare 1 Corinthians 1:18).

· This is a word which he sent to the children of Israel (Psalms 107:20) for

‘salvation is of the Jews’, because it was to them that God has first revealed Himself

(John 4:22). This connection was important because it stressed that the new message

was not some new novelty. It was based fully on the truth of the Old Testament, and

on the word that had come to the people of Israel. It was the fulfilment of all that

they of old had looked forward to. Even though it was in the end not only for them

but also for the world (John 4:23).

· It concerns the proclaiming of the Good �ews of peace by Jesus Christ

(Isaiah 52:7; �ahum 1:15) because he is Lord of all (Matthew 28:18). The

proclamation of peace reflects both peace in men’s hearts (Luke 2:29; John 14:27;

John 16:33; Romans 8:6; Galatians 5:22; Philippians 4:7; Colossians 3:15); peace

between men, and especially between Jew and Gentile (Ephesians 2:14-15; Romans

12:18; 1 Thessalonians 5:13; Hebrews 12:14; Matthew 5:9, where it relates to the

Kingly Rule of God); and peace between man and God (Romans 5:1; Ephesians

2:16-17; Colossians 1:20; Luke 2:14; Luke 7:50; Luke 8:48). It is all embracing

peace in heaven and earth which brings all together in Christ.

The title ‘Lord of all’ (pantown kurios) may possibly have been borrowed over from

paganism, where it is found with a philosophical connection, indicating Lordship

over the cosmos, but in Galatians 4:1 it (kurios pantown) appears simply to be a

standard expression indicating someone in overall authority and control, and the

idea in context may be to emphasise that Peter now sees Him as Lord of both Jew

and Gentile. It seems that ‘Lord of all’ was a natural expression for someone in

overall sovereignty, and therefore for the sovereignty of God, and of Christ, but that

here it indicates especially Lord over all people. We may indeed imagine that as

Peter looked at these Gentiles before him, whom not long before he would have had

little time for, he saw also the sheet coming down from heaven. And he say all the

different animals and all the creeping things, all that God had declared that he had

cleansed, and he looked again at the Gentiles, and then he said ‘He is Lord of all’.

Compare also ‘the Lord of all the earth’ (Joshua 3:7; Joshua 3:13; Zechariah 6:5);

panto-krator, the ‘Almighty’, He Who has power over all things (2 Corinthians

6:18), ‘Lord of heaven and earth’ which is equivalent to ‘Lord of all things’ (Acts

17:24; Luke 10:21; Matthew 11:25), ‘the Lord of glory’ (1 Corinthians 2:8; James

2:1), ‘Lord of lords’ (1 Timothy 6:15; Revelation 17:14; Revelation 19:16).

37 You know what has happened throughout the

province of Judea, beginning in Galilee after the

baptism that John preached—

BAR�ES, "That word - Greek: HIµα rēma - a different word from that in the

previous verse. It may be translated “thing” as well as “word.”

Which was published - Greek: which was done. “You know, though it may be imperfectly, what was done or accomplished in Judea,” etc.

Throughout all Judea - The miracles of Christ were not confined to any place, but were performed in every part of the land. For an account of the divisions of Palestine, see the notes on Mat_2:22.

And began ... - Greek: having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there. Indeed, the gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.

CLARKE, "That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter’s discourse; and thus he begins, from what they knew, to teach them what they did not know.

St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ’s manifestation.

1. After he had been baptized by John, he went into the desert, and remained there

forty days.

2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip.

3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle.

4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.

GILL, "The word I say you know,.... By common fame and report, which had for some years past been published by John, Christ, and his apostles, in Judea and Galilee; especially some parts of it, or points in it, such as the apostle hereafter mentions must have reached their ears:

Which was published throughout all Judea; by Christ, his twelve apostles, and seventy disciples; who were sent out by him into all places, where he himself would come:

and began from Galilee, after the baptism which John preached; that is, after John had began to preach the ordinance of water baptism, and to administer it; which were done, to set the Jews inquiring after the Messiah, and to make him manifest in Israel; upon which the word of the Gospel quickly began to be preached by Christ and his apostles, and that in Galilee; for here Christ began to preach himself, and here he called his apostles, and sent them forth to preach it.

HE�RY, "II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act_10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build.

1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act_10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom_10:18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of

peace by Jesus Christ, so it should be read - euangelizomenos�eirēnēn. It is God himself

that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard

of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa_126:2.

2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar_1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act_14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act_10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country.

JAMISO�, "That word ... ye how— The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them.

which was published throughout all Judea, and began from Galilee— (See Luk_4:14, Luk_4:37, Luk_4:44; Luk_7:17; Luk_9:6; Luk_23:5).

after the baptism which John preached— (See on Act_1:22).

CALVI�, "37.Ye know how the word. This sermon of Peter consisteth upon [of] two

members principally; for in the former he reciteth an history; secondly, he

descendeth unto the fruit of the history). For seeing that the coming of Christ into

the world, his death and resurrection, are the matter of our salvation, Christ cannot

otherwise be set before us to salvation, than if we first know that he hath put on our

flesh; that he was in such sort conversant amongst men; that he proved himself, by

certain testimonies, to be the Son of God; that he was at length nailed upon the

cross, and raised up from the dead by the power of God. Again, lest the knowledge

of the history be unprofitable and cold, we must also show the end why he came

down from his heavenly glory into the world, why he suffered such a death so

reproachful amongst men, and accursed by the mouth of God. The cause of his

resurrection must be showed, whence the effect and fruit of all these things is

gathered; to wit, that Christ was humbled, that he might restore us unto perfect

blessedness who were quite lost; and also that he put on brotherly love together with

our flesh; that by taking upon him our infirmities, he unburdened us thereof; that

he made satisfaction for our sins, by the sacrifice of his death, that he might

purchase the Father’s favor for us; that when as he had gotten the victory of death,

he purchased for us eternal life; that he set heaven open for us by his entrance into

the same; that all the power of the Spirit was poured out upon him, that he might

enrich us with his abundance, (Isaiah 61:1.)

This order of teaching doth Peter observe when he beginneth with the history of the

gospel; and afterward showeth what we have by Christ’s descending into the earth,

by his death and resurrection. First, he saith, that Jesus of �azareth came abroad

after John’s baptism. For because John was appointed to this end, by the counsel of

God, that he might lift up the minds of the people to wait for Christ, it was not meet

that this point should be omitted. He was counted an excellent prophet of God;

therefore his authority was of great importance to make Christ to be believed,

especially amongst the ignorant and those which were but novices. We must note the

phrase, that John preached baptism. For Luke comprehendeth, indeed, under the

word baptism, all the whole ministry of John; nevertheless he showeth that it was no

dumb sign, and void of doctrine. And assuredly this is the chiefest thing in all

sacraments, that the Word of God may appear engraven there, and that the clear

voice may sound. For which cause, that wicked profanation which is seen in

Papistry is so much the more to be detested, because, burying preaching, they do

only charm the sacraments with magical enchantment,

COFFMA�, "Ye yourselves know ... Cornelius and his assembled friends were far

from being raw pagans; and the publication of the gospel had already been so

extensively achieved, that Peter presumed their knowledge of the saying that "Jesus

is Lord of all," and perhaps also their knowledge of some of the other great

Christian teachings being enunciated.

ELLICOTT, "(37) That word, I say, ye know.—The Greek for “word” differs from

that in Acts 10:36, as including more distinctly the subject-matter of the message. In

the words “ye know” we may trace the result of the conversation held before the

more formal conference. The main facts of the life and ministry of the Christ were

already known, either through that conversation, or through the previous

opportunities which it had disclosed. The question at issue was the relation in which

they stood to those who were now listening.

CO�STABLE, "Peter proceeded to outline Jesus of �azareth's career for his

listeners assuming some knowledge that was common but adding more details than

Luke recorded in Peter's previous speeches. This is the most comprehensive review

of Jesus' career found in any speech in Acts. These details would have been

appropriate since Peter's hearers here were Gentiles. Peter's sketch followed the

same general outline as Mark's Gospel, which, according to early Christian

tradition, Peter influenced.

Luke undoubtedly summarized Peter's message, as he did the other addresses in

Luke-Acts, and stressed points important to his readers. These points included the

fulfillment of Isaiah 61:1 (in Acts 10:38, cf. Luke 4:14-30), the importance of

apostolic witness (in Acts 10:39-41, cf. Acts 1:8), and Jesus' post-resurrection eating

and drinking with his disciples (Acts 10:41, cf. Luke 24:41-43). "The thing" to

which Peter referred was the earthly ministry of Jesus.

PETT 37-38, "He now outlines in detail the life and ministry of Jesus. Even here in

Caesarea they must have heard of Jesus Christ and His ministry, the report of

which was spread throughout all Judaea, but as they may not know the detail he

spells it out. It began in Galilee, after the baptism which John had preached; in

Galilee of the nations, because Jesus had come for all.

It was about Jesus of �azareth (in Galilee), one who was true man Who existed in

the flesh as a human being in a Galilean town, but One Whom God anointed with

the Holy Spirit and with power, so that in Him God walked on earth. He went about

doing good and healing all who were oppressed by the Devil, because God was with

Him. Thus Peter emphasises that God was present with Him, God’s Holy Spirit and

power had anointed Him, and He had revealed His power and authority over the

Devil. And on top of this He went about doing good and healing the sick. He was all

goodness and power.

The ‘anointing with the Holy Spirit’ linked Jesus with the great prophetic figure in

Isaiah 61:1-2. This Jesus Himself had already done in Luke 4:14-30. He was ‘the

prophet’ come from God (compare Acts 7:37). It demonstrated a man, and even

more than a man, on whom God had set His hand and His seal.

‘Who went about doing good.’ Jesus revealed His kingship by ‘doing good’

(euergeton). In this regard we should remember that Hellenistic kings held a related

royal title, euergetes, doer of good. Jesus was here as King over the Kingly Rule of

God, as ‘the Doer of good’.

‘Healing all who were oppressed of the Devil.’ That is, He combated the power of

evil and rendered him helpless. �one were more aware of the power of evil spirits

and ‘demons’ than the Gentiles. But here was One Who was stronger than they, and

stronger than Satan himself (Luke 11:22).

38 how God anointed Jesus of �azareth with the

Holy Spirit and power, and how he went around

doing good and healing all who were under the

power of the devil, because God was with him.

BAR�ES, "How God anointed ... - That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See the notes on Mat_1:1.

With the Holy Ghost - See the notes on Luk_4:19. The act of anointing kings and priests seems to have been emblematic of the influences of the Holy Spirit. Here it means that God impaled to him the influences of the Holy Spirit, thus consecrating him for the work of the Messiah. See Mat_3:16-17; Joh_3:34, “God giveth not the Holy Spirit by measure unto him.”

And with power - The power of healing the sick, raising the dead, etc.

Who went about doing good -Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, from false prophets and from the mass of people.

And healing ... - Restoring to health.

All that were oppressed of the devil - All that were possessed by him. See the notes on Mat_4:23-24.

God was with him - God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be performed only by God.

CLARKE, "God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.

GILL, "How God anointed Jesus of Nazareth,.... And so declared him to be the Messiah, that was promised to the Jews, and expected by them; the anointed prophet, priest, and King; who because his parents lived at Nazareth, and he was educated there, and there he chiefly preached and wrought his miracles, he was by way of contempt called Jesus of Nazareth: and him God anointed, with

the Holy Ghost and with power; with the gifts and graces of the Spirit, without measure; signified by the descent of the Spirit, as a dove upon him at his baptism, and is

what in Psa_45:7 is called, "the oil of gladness". The person anointed is elsewhere represented as a divine person; as God, and the Son of God, Psa_2:6 but here under his most contemptible character, by which he was known among men, because it was in his human nature, that he was anointed; and this anointing belongs to him, as considered in his office capacity; from whence he is called the Christ, or anointed of God. The anointer of him is God, which must be understood of God the Father, who is the God of Christ, and the same that anoints his people, 2Co_1:21 and none but God can anoint with the Holy Ghost; and he it is, with whom Christ is here said to be anointed; who is compared to oil, in allusion to the anointing oil under the former dispensation, used for the anointing of persons, prophets, priests, and kings, and of the tabernacle, and the vessels of it; to the oil that was poured on Aaron's head, which ran down to the skirts of his garments, emblematical of the Spirit poured on Christ, the head, and which from him descends to all the members of his body; and to common oil, both for ornament and refreshment: "power" is added, which is but another name for the Holy Spirit, Luk_24:49. And one particular branch of the extraordinary and immeasurable gifts of the Spirit, bestowed on him as man, was a power of doing miracles: for it follows,

who went about; the land of Judea and all Galilee; which shows laboriousness, diligence, and delight:

doing good; both to the bodies and souls of men; to the latter, by preaching the Gospel to them; and to the former, by curing all their diseases, of whatsoever sort: he did what none of Adam's sons could do, for there is none of them that does good, no not one, Rom_3:10 he was good himself, essentially and naturally good, and therefore he did good, and he did nothing but good: he knew no sin, he did none, nor could any be found in him; and he always did good, that which was according to the will of God, and well pleasing in his sight; and without him no good is done, even by his own people; they have all the grace and strength from him, by which they perform the good things they do: he is the reverse of Satan, who goes about doing all the mischief he can; and he is to be imitated by his followers, who, as they have opportunity, should do good to all men, especially to the household of faith.

And healing all that were oppressed of the devil; both in body, as "lunatics, epileptics, and demoniacs"; and in soul, such as were led captive by him:

for God was with him; as his Son, essentially, through union to him; and as man, from his cradle to his cross, supporting and assisting him, and with his gracious presence comforting him; and by various instances, showing that he came from heaven, and had a divine mission and commission; which had he not, he would never have been encouraged and assisted as he was, as man, and could never have done the things he did: the Ethiopic version very wrongly reads, "for God was with them"; Joh_3:2

HE�RY, "3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed

over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One.The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, Act_10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit.

JAMISO�, "Now God anointed Jesus of Nazareth— rather, “Jesus of Nazareth (as the burden of that ‘published word’), how God anointed Him.”

with the Holy Ghost and with power— that is, at His baptism, thus visibly proclaiming Him MESSIAH, “the Lord’s Christ.” See Luk_4:18-21. For it is not His unction for personal holiness at His incarnation that is referred to - as many of the Fathers and some moderns take it - but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people.

went about doing good— holding up the beneficent character of all His miracles, which was their predicted character (Isa_35:5, Isa_35:6, etc.).

healing all that were oppressed of the devil— whether in the form of demoniacal possessions, or more indirectly, as in her “whom Satan had bound with a spirit of infirmity eighteen years” (Luk_13:16); thereby showing Himself the Redeemer from all evil.

for God was with him— Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers.

CALVI�, "38.Jesus of �azareth. He calleth him a �azarite here, not because he was

born there, but because he came thence to execute his office; again, because he was

surnamed thus commonly. He saith that he was anointed with the Spirit and power

by hypallage. For the power wherein Christ exceeded proceeded from the Spirit

alone. Therefore, when as the heavenly Father anointed his Son, he furnished him

with the power of his Spirit. Peter saith immediately after, that this power appeared

in miracles; although he expresseth one kind only in plain words, that Christ

testified that he was endowed with power of the Holy Ghost that he might do good

in the world. For it was not meet that the fearful power of God should be showed

forth in him, but such as might allure the world with the sweet taste of goodness and

grace to love him and to desire him. The metaphor of anointing is usual so often as

mention is made of the gifts of the Holy Ghost. It is now applied unto the person of

Christ, because by this means he was consecrated a king and priest by his Father.

And we know that in time of the law, oil was a solemn token of consecration. The

going of Christ is taken for the course of his calling, as if he should say, that he

fulfilled his function until the time appointed before. The similitude is taken from

travelers which go forward in their journey until they come unto the appointed

place; although he showeth therewithal that he walked through Judea in three

years, so that no corner was without his good deeds.

Those which were holden of devils. This also was a more manifest token of God’s

power in Christ, that he did not only heal men of common diseases, but did also cure

desperate evils. All diseases are indeed light punishments (704) wherewith God doth

punish us; but when as he dealeth more gently with us according to his fatherly

kindness, he is said to strike us with his hand then; but in more grievous scourges he

useth Satan as the minister of his wrath, and as it were an hangman. And we must

diligently mark this distinction; for it were an absurd thing to say that he is

tormented of the devil who is sick of an ague, or of some other common kind of

disease; but the alienating of the mind, (705) furious madness, and other, as it were,

monstrous griefs, [evils,] are fitly and properly attributed to Satan. And, in this

respect, the Scripture useth to call men who are so taken and carried headlong with

such madness that they have no hold of themselves, so that they seem to be turned

almost into beasts, men possessed of devils.

Because God was with him. Peter noteth briefly to what end those powers did tend

which were showed (706) by the hand of Christ, to wit, that tie might purchase

credit among men, who did behold God as it were present; and this was the true use

of miracles, as we have said already elsewhere, and as we shall see again hereafter

when we come to it. For we must stay ourselves upon this principle, that we

diminish the majesty of God unless we embrace and reverence those whom he

marketh with the mark of his servants. Therefore, forasmuch as powers [miracles]

did plainly prove that Christ descended from heaven, his dignity is placed without

the lot of man’s judgment.

COFFMA�, "Anointed with the Holy Spirit ... The anointing of Jesus with the Holy

Spirit occurred at his baptism, at which time the Holy Spirit in the form of a dove

alighted and remained upon him; also, at that same time, the voice from heaven

declared him to be the Son of God, beloved of the Father.

Healing all that were oppressed with the devil ... The view that Satan oppresses

men's bodies with diseases appears in this, as also in Luke 13:16.

COKE, "Acts 10:38. How God anointed Jesus of �azareth— It was a proverb

among the Jews, Can there any good thing come out of �azareth? John 1:46. And

yet the apostles very frequently call our Lord by the name of Jesus of �azareth.

They seemed to have mentioned this as one circumstance of his humiliation; and yet

they shewed that this very Jesus of �azareth, of whom the Jews had so contemptible

an opinion, and whom theyhad treated so cruelly and ignominiously, was

nevertheless the Son of God, and attested to be such in a most remarkable manner;

that to him angels bow, and all nature is in subjection: and indeed if we set the

predictions of the prophets, the great expectations which were raised of him before

his coming, the miracles which he wrought, his wondrous exaltation after leaving

our world, and the supernatural gifts and powers which he conferred on his apostles

and the primitive Christians;—if we set all these against his poverty, contempt, and

sufferings, the offence of the cross will cease, and the ignominy of his low estate of

humiliation will vanish away.

ELLICOTT, "(38) How God anointed Jesus of �azareth.—In the Greek structure

the name stands in apposition with the “word” in the two previous verses—“Jesus

of �azareth, how God anointed him.” The word “anointed” is used with distinct

reference to the name of Christ in Acts 10:35, and assumes a knowledge of the facts

connected with His baptism, as in Matthew 3:16, Mark 1:10, Luke 3:21-22, as the

divine witness that that �ame belonged of right to Him and to no other.

Healing all that were oppressed of the devil.—The words seem to us to refer

specially to the works of healing performed on demoniacs, but were probably

uttered with a wider range of meaning, all disease being thought of as the work

directly or indirectly of the great enemy. So Satan had bound the woman with a

spirit of infirmity (Luke 13:11). So St. Paul’s “thorn in the flesh” was a messenger of

Satan to buffet him (2 Corinthians 12:7).

CO�STABLE, "Jesus' anointing by God with the Holy Spirit took place at His

baptism by John (cf. Luke 3:21-22) when He became God's officially Anointed One

(i.e., the Messiah). The "all" whom Jesus healed were the many He healed. This is

hyperbole since Jesus did not heal every needy person He met. [�ote: See my

comment on 3:2.] This is another verse advocates of the "prosperity gospel" cite to

prove their case. [�ote: See my comments on 5:16.] Jesus' good deeds and

supernatural miracles testified to God's presence with Him (cf. Genesis 39:2).

SIMEO�, "CHRIST’S DILIGE�CE I� BE�EFITI�G MA�

Acts 10:38. Who went about doing good.

THERE are many principles in the human heart, that are capable of calling forth all

the energy of our minds, and all the exertion of our bodies: but it is to be lamented

that these principles, being evil in their nature, are, for the most part, destructive in

their tendency. Ambition and the love of filthy lucre have operated in every age to

the production of efforts that have excited the wonder and admiration of the world.

But rarely has such zeal been found on the side of virtue. One however has

appeared on earth whose only object was to do good; and whose labours were never

equalled by mortal man. He was steady and uniform in his course, like the sun in its

orbit; and, like that bright luminary, diffused the richest blessings wherever he

came. This man was Jesus of �azareth; of whom the Apostle justly says in our text,

“He went about doing good.”

We shall,

I. Confirm this record from the history of Jesus—

That we may contract our subject within proper limits, we will confine our attention

to three things that are peculiarly worthy of notice:

1. His condescension—

[The great and mighty of the earth, however disposed to benefit mankind, are

almost inaccessible to the poor; who must come often, and wait long, and get richer

persons for their advocates, and, after all. be dismissed without having obtained the

full object of their wishes. But Jesus gave liberty to all to come unto him: their

poverty did not excite his contempt; nor the loathsomeness of their disorders his

disgust. He suffered them to throng him on every side, and to touch him. �ot even

their moral depravity caused him to stand aloof from them. On the contrary, he

sought out the poorest, the most miserable, and the most depraved; as though he

had determined to honour those most, whom the rest of the world most disregarded

and despised. Hence it was cast in his teeth, that he was “a friend of publicans and

sinners.”]

2. His diligence—

[From the time that our Lord entered on his ministry to the very hour of his

crucifixion, there was not a single day wherein he was not actively engaged in doing

good both to the bodies and the souls of men. “It was his very meat and drink to do

the will of God” in this respect. He staid not at home that persons might come to

him; but he himself went about, he “went about” through all cities, towns, and

villages, in order to administer instruction and comfort to “those who lay in

darkness and the shadow of death.” Sometimes when he had spent the whole night

in prayer he would return to his labours, without regarding the calls of nature for

rest and refreshment; insomuch that his friends were ready to blame him as

transported with zeal bevond all the bounds of reason and propriety [�ote: Mark

3:21. ὁτι ἐξέστη, see Doddridge in loc.].

The scope of every thing that he either said or did, was to benefit mankind. Whether

his discourses savoured of affection or severity, and whether his miracles were more

or less benevolent in their immediate aspect, his design was invariably the same;

namely, to prepare men for the reception of his truth, and the enjoyment of his

salvation [�ote: His menaces in Matthew 23. were to reclaim the Pharisees: and his

suffering the devils to destroy the swine, was to shew how great a mercy it was to be

delivered from their power.].]

3. His self-denial—

[It was no small self-denial that he exercised in undergoing so many labours, and

submitting to so many privations, even of food to eat, and of “a place where to lay

his head.” But there was another species of self-denial, far more painful in its

nature, and distressing in its operation, which yet he had to endure every day and

hour. In the midst of all his exertions for the good of men, his words were made a

ground of cavil and dispute; his condescension was interpreted as a participation in

the vilest crimes; and his very miracles were construed into a confederacy with the

devil. This was the way in which his benevolence was constantly requited. His

unwearied labours for the honour of God, and the benefit of mankind, procured

him only the reputation of an impostor, a blasphemer, a demoniac. Yet under all

these circumstances, and well knowing that, instead of being improved by time, they

would terminate in his death, he persevered in seeking the salvation of his very

enemies, and at last “gave his own life a ransom for them.”]

It being needless to confirm this record by any further testimonies, we shall,

II. Deduce from it some important observations—

Here also we must be content to notice only two or three things out of multitudes

that obtrude themselves upon our minds:

1. The Divine mission of Jesus is clear and indisputable—

[Our blessed Lord frequently appealed to his works as the clearest evidence of his

Messiahship [�ote: John 10:38.]: and indeed they were so in a variety of views. They

were precisely such as had been predicted by the prophets as characteristic of the

Messiah’s reign; and therefore they must be considered as establishing his claim to

that office. Besides, they were such as no man could work unless God were with

him. �ow can we conceive it possible that God should conspire with an impostor to

deceive mankind? That he might in some particular instances permit something pr

ζternatural to be wrought for the hardening of an obstinate and incorrigible

opposer, is possible enough [�ote: This was the fact with regard to Pharaoh’s

magicians. They could bring some plagues, but not all: nor could they remove any:

so careful was God to shew that “whereinsoever his enemies dealt proudly he was

above them.”]: but the nature and number of Christ’s miracles, together with the

scope and tendency of all his discourses, shews that this idea is wholly inadmissible

in the case before us. �or indeed can it be imagined, that a person whose character

and conduct resembled that of Christ, should, without any other prospect than that

of infamy in life, and misery in death, carry on an imposture for the sole purpose of

deceiving and ruining mankind.

Let us then behold the life of Jesus, and doubt his Messiahship if we can.]

2. Jesus is at this instant both able and willing to “do good” to us—

[When Jesus left this world, he did not cease to possess almighty power: on the

contrary, he began to exercise it in the most unlimited extent. He still continued to

work miracles through the instrumentality of his Apostles. Was Eneas healed?

“Eneas,” says the Apostle, “Jesus Christ maketh thee whole [�ote: Acts 9:34.].”

Jesus Christ himself, many years after his ascension, told his beloved Disciple, that

he had “the keys of hell and of death,” or, in other words, the power over both the

visible and invisible world. Yea, he comes amongst us as truly by the preaching of

his Gospel, as ever he did among the Jews by his bodily presence: he comes to seek

out the most miserable and unworthy objects, that on them he may bestow all the

blessings of grace and glory. All of us may have access to him, and pour our

complaints into his bosom, and obtain from him the mercies we stand in need of. If

only we can by faith touch, as it were, the hem of his garment, our most inveterate

corruptions shall be healed. Let us but be thoroughly persuaded of this truth, and

“virtue shall come forth from him to heal us all.”]

3. Every true Christian will resemble Christ in doing good—

[Though some things which our Lord both said and did are not proper for our

imitation, because they were peculiar to his office, yet many things were done by

him on purpose that they might be imitated [�ote: John 13:14-15.]: and, in respect

of the general tenour of his conduct, it is our bounden duty to follow him [�ote: 1

John 2:6.]. A delight in doing good must above all things evidence itself in all his

people. We might as well think ourselves his Disciples while committing the grossest

crimes, as while living in an habitual want of benevolent affections. Our Lord

himself has warned us, that the issue of the final judgment will depend on this very

point. If for his sake, we have abounded in every good word and work, we shall be

received by him with plaudits; but if not, we shall be banished from him with tokens

of his heaviest displeasure [�ote: Matthew 25:34-46.].

Let all of us then approve ourselves his true Disciples by our resemblance to him in

condescension, diligence, and self-denial. By nothing will he be so much glorified, or

our sincerity evinced, as by this. O that we might all be henceforth known by this

character, They go about doing good!]

4. The institution before us is worthy of most liberal support [�ote: Whatever

the occasion be, whether for a Benevolent Society, or a Spital Sermon, or any other,

it should be here stated, and, in a way of comparison or contrast, be

recommended.].”

39 “We are witnesses of everything he did in the

country of the Jews and in Jerusalem. They killed

him by hanging him on a cross,

BAR�ES, "And we are witnesses -We who are apostles. See the notes on Luk_24:48.

In the land of the Jews - In the country of Judea.

Whom they slew ... - Our translation would seem to imply that there were two separate acts - first executing him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, “whom they put to death, suspending him on a tree.”

On a tree - On a cross. See the notes on Act_5:30.

CLARKE, "We are witnesses of all - In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him.

Whom they slew - As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence.

GILL, "And we are witnesses of all things,.... That is, Peter, and the rest of the apostles, were witnesses, even eyewitnesses, of Christ's going about from place to place, and of the good he did every where, and of the miracles which he wrought; and even of every thing

which he did both in the land of the Jews; which takes in not only Judea, but Galilee, and beyond Jordan;

and in Jerusalem; the metropolis of Judea:

whom they slew and hanged on a tree; whom the Jews put to death; for since it was by their instigation, and at their request, it is ascribed to them; and who not content with any death, desired he might be crucified, or hanged on a tree; partly because of the pain and torture of it, and partly because of the shame and ignominy that attended it; as well as to throw off the scandal of his death from themselves to the Romans, crucifixion being a Roman punishment.

HE�RY, "They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act_10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country.

JAMISO�, "we are witnesses of all ... he did— not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded.

slew and hanged— that is, slew by hanging.

on a tree— So Act_5:30 (and see on Gal_3:13).

CALVI�, "39.And we be witnesses. That he may make his words to be believed, he

saith, that he and his fellows in office saw with their eyes all those things which they

spake concerning Christ. (707) Shortly after, he taketh the word witness in another

sense, when he saith that they were appointed witnesses (708) by God, (709) and that

they are brought forth, as it were, by God, that they might by their preaching bring

men unto the faith of Christ. So Paul, in the fifteenth of the First to the Corinthians,

(1 Corinthians 15:15,) saith,

“We (saith he) should be found false witnesses [of Gods] unless Christ were risen

from the dead.”

And we have already heard by the mouth of Christ, “Ye shall be my witnesses in

Judea, Samaria, and at Jerusalem.” And now Peter calleth himself only an historical

witness, because he beheld the things which were done. And here he toucheth his

death briefly, because it was openly known; he standeth longer upon his

resurrection, which was more doubtful, and the knowledge whereof was more

available unto faith.

BE�SO�, "Acts 10:39-42. And we — His apostles, of whom I have the honour and

happiness to be one; are witnesses of all things which he did — Having been present

when he did them; both in the land of the Jews — In all parts of Judea; and

particularly in Jerusalem — Their capital city; for we attended him in all the

progress which he made, beholding with astonishment his miracles, and hearing

with delight his discourses; whom — �evertheless, this unbelieving and ungrateful

people were so far from receiving with a becoming regard, that, in a most infamous

manner, they slew and hanged him on a tree — Crucifying him, as if he had been

the vilest of malefactors and slaves. Their crucifying Christ is here spoken of, the

rather, to show how justly the Jews were now to be abandoned of God, and that

they had no cause to complain of their rejection and the calling of the Gentiles,

seeing that they had in such a manner rejected Christ. Him — This very same

person, though so injuriously treated by men; God raised up the third day —

According to the repeated predictions of the prophets. Peter thus preaches unto

them the resurrection which immediately followed his crucifixion, lest the Gentiles

should be deterred from believing in him, and should take offence at the scandal of

the cross. And showed him openly — Greek, εδωκεν αυτον εµφανη γενεσθαι, gave

him to become manifest, namely, after his resurrection; and evidently to appear. As

if he had said, That he rose is unquestionable, it having been evidenced in all the

ways by which any thing can be proved. For Christ was seen, and heard, and felt by

many after his resurrection; he appeared not now indeed to all the people — As

before his death; but unto witnesses — Persons appointed to be witnesses of this

fact; chosen before of God — For this purpose; even to us, who did eat and drink —

And converse frequently and familiarly with him, after he arose from the dead —

As we had done during the time of his ministry; so that we can, and do, with the

greatest certainty, bear witness to the truth of these important matters. And he

commanded us — Gave it us in charge in a most solemn manner; to preach unto the

people — The glad tidings of salvation, present and eternal; and to testify —

Wherever we come; that it is he — This very Jesus of �azareth; who is ordained of

God to be the judge of quick and dead — That is, of all mankind, whether they be

alive at his coming, or had died before it. This was declaring to them, in the

strongest terms, how entirely their happiness depended on a timely and humble

subjection to him, who was to be their final Judge.

COFFMA�, "The scandal of the cross was emphasized by the words `hanging him

on a tree'; but, in the apostolic preaching of that event, it is clear that they also

grasped the glory of it: that "by his stripes" we are healed, and that "God laid on

him" the iniquity of us all.

ELLICOTT, "(39) And we are witnesses of all things.—The Apostle still keeps

before him the main idea of his mission as laid down in the command given by his

Lord (Acts 1:8).

Both in the land of the Jews.—Speaking as St. Peter did at Cæsarea, and as a

Galilean, we must probably take the word in its narrower sense as meaning the

inhabitants of Judæa. So taken, the words have the interest of implying the ministry

in Judæa, of which the first three Gospels record so little, but which comes out into

full prominence in the fourth. (See Introduction to St. John’s Gospel.)

Whom they slew and hanged on a tree.—As in Acts 2:23, Peter represents the

Crucifixion as virtually the act of the rulers and people of Jerusalem and not of the

Roman governor. The mode of death is described as in the Greek of Deuteronomy

28:26 and in Galatians 3:10, rather than in the more technical language of the

Gospels.

CO�STABLE, "The apostles regularly mentioned that they were eye-witnesses of

Jesus' ministry in their preaching (Acts 2:32; Acts 3:15; Acts 5:32; Acts 10:41; Acts

13:30-31). This had tremendous persuasive appeal to their hearers. Peter divided

Jesus' acts into those that He performed in the land of the Jews and in Jerusalem,

their capital city. Those who put Jesus to death were the Jews (Acts 3:15; Acts 4:10;

Acts 5:30; Acts 7:52) and the Gentiles (Acts 4:27). Here Peter referred generally to

all those involved in the Crucifixion. "Hanging him on a cross" emphasizes the

horrible way the enemies of Jesus killed Him.

"It is difficult, after sixteen centuries and more during which the cross has been a

sacred symbol, to realize the unspeakable horror and loathing which the very

mention or thought of the cross provoked in Paul's day. The word crux was

unmentionable in polite Roman society (Cicero, Pro Rabirio 16); even when one was

being condemned to death by crucifixion the sentence used an archaic formula

which served as a sort of euphemism ..." [�ote: F. F. Bruce, The Epistle to the

Galatians, p. 271.]

"The cross of Christ reveals the love of God at its best and the sin of man at its

worst." [�ote: Anonymous.]

40 but God raised him from the dead on the third

day and caused him to be seen.

BAR�ES, "Showed him openly -Manifestly; so that there could be no deception, no doubt of his resurrection.

CLARKE, "Him God raised up the third day - He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there.

GILL, "Him God raised up the third day,.... According to the Scriptures, particularly Hos_6:2. The resurrection, of Christ, though it is sometimes ascribed to himself, as God, whereby he was declared to be the Son of God, yet generally to God the Father, as here:

and showed him openly; in a glorious body, and yet numerically the same he before lived and suffered in, so as to be heard, seen, and handled; by which full proof was given of the truth of his resurrection, in which he appeared to be the conqueror over death and the grave.

HE�RY, "III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act_10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be

made manifest - edōken�auton�emphanē�genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the

impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. -Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses.

COFFMA�, "This is the heart of Christianity. If this is not relevant to every man on

earth, then nothing is relevant. The facts in view here are the cornerstone and

foundation of all faith and doctrine in Christ. This is the essential theme that both

launched and sustained the triumph of Christianity over the pagan religions of

antiquity. The apostles did not preach what they had merely heard, but what they

had heard and seen. Hervey rightly affirmed that "This constant reference to

eyewitnesses is an indication of the historical character of Christianity, and of the

importance of Christian evidences."[23]

E�D�OTE:

[23] A. C. Hervey, op. cit., p. 336.

CO�STABLE, "In contrast to man's treatment of Jesus, God raised Him from the

grave after three days (cf. Acts 17:31). Jesus also appeared to selected individuals

whom God chose to be witnesses of His resurrection. Among these was Peter, who

even ate and drank with the risen Lord, proof that He really was alive.

"The resurrection appearances were not made to the people at large. The reason

appears to have been that those who saw Jesus were constituted to act as witnesses

to the many people who could not see him, and this obligation was not laid on people

who were unfit for it but only on those who had been prepared by lengthy

association with Jesus and by sharing his work of mission." [�ote: Marshall, The

Acts . . ., p. 193.]

PETT 40-41, "‘Him God raised up the third day.’ Compare 1 Corinthians 15:3-4.

The fact that God raised Him within three days revealed that God did not see Him

as deserving of death. Rather it demonstrated that He was God’s favoured One,

God’s Messiah, and that His death must therefore have been for us. Having been

raised within three days death had never mastered Him.

So as in his previous speeches he again stresses the resurrection, and again points to

those who are witnesses, thus making a twofold emphasis on witnesses (compare

Acts 10:39). He points out that God made the Risen Jesus ‘openly known’ to

witnesses chosen beforehand in such a way that His resurrection could not be

doubted, because He ate and drank with them after rising from the dead. He had

not left any doubt on the matter. And Peter had been one of them.

41 He was not seen by all the people, but by

witnesses whom God had already chosen—by us

who ate and drank with him after he rose from

the dead.

BAR�ES, "Not to all the people - Not to the nation at large, for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the Accounts of the Resurrection of Jesus.

Chosen of God - Appointed by God, or set apart by his authority through Jesus Christ.

Who did eat and drink ... - And by doing this he furnished the clearest possible proof that he was truly risen; that they were not deceived by an illusion of the imagination or by a phantom. Compare Joh_21:12-13.

CLARKE, "Not to all the people - In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples.

Witnesses chosen before of God - That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master’s existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfill the ministry which they had received from their Lord, and finish their course with joy.

But why was not Christ, after his resurrection, shown to all the people!

1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, “Here is the man who was dead three days, and who is risen from the dead!” what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude.

2. God chose such witnesses whose testimony should be unimpeachable; the men

who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And,

3. as multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact.

GILL, "Not to all the people,.... Of the Jews, who crucified him; nor to the whole body of the Christians, though at one time to a large number, even five hundred brethren at once:

but unto witnesses chosen before of God; by Christ himself, who is God:

even to us, who did eat and drink with him after he rose from the dead; namely, to the apostles, with whom he familiarly conversed by times, for the space of forty days after his resurrection; and Beza's most ancient copy; and the Ethiopic version here add, "forty days"; and particularly he did sometimes eat and drink with them; Luk_24:42 and though drinking is not mentioned, it is included in eating, as in Luk_7:36wherefore there is no need to connect the last clause, "after he rose from the dead", with the latter part of the preceding verse, as some do, on that account.

HE�RY, "III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act_10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be

made manifest - edōken�auton�emphanē�genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the

impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. -Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance,

JAMISO�, "showed him openly; Not to all the people— for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person.

but unto witnesses chosen before of God ... to us, who did eat and drink with him after he rose, etc.— Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body.

he which was ordained of God to be the Judge of quick and dead— He had before proclaimed Him “Lord of all,” for the dispensing of “peace” to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see Joh_5:22, Joh_5:23, Joh_5:27; Act_17:31. Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter’s beautifully simple discourse.

CALVI�, "41.If any man demand here, Why God did not show his Son openly to all

men after his resurrection? I answer, Although there could no reason be showed, yet

ought the counsel of God alone to suffice sober and modest men, that they may

assure themselves without all doubt that that is best which God hath thought meet.

And yet, assuredly God used this moderation to a good end. For the certainty of the

resurrection was proved by many and firm testimonies, and this was profitable to

exercise the faith of the godly, to believe the gospel rather than their eyes. As

touching the wicked and professed enemies of Christ seeing that being so often

convict they would never yield to God, they were unworthy to have Christ to admit

them to behold the glow of his resurrection. Though even they were sufficiently

convict with the report of the soldiers, whom they had hired to keep the sepulcher;

that I may omit other reasons which we may fet out of the Harmony. (710)

Therefore, let us assure ourselves of this, that the holy apostles were chosen by the

holy decree of God, that by their testimony the truth of Christ’s resurrection might

stand. Whosoever is not content with this approbation, let him take away and

overthrow if he can that inviolable decree of God, which Peter commendeth to us in

this place. And as for us, if we covet to have God the sure author of our faith let us

learn to be content with the witnesses whom in due time he hath brought forth, as it

were, by his hand, being ordained by him before the world was made.

Who did eat. And here it appeareth what great regard Christ had of our rudeness

and ignorance, who did abase himself so far for our sake, that when he was now

endued with heavenly glory, he did yet, notwithstanding, eat and drink as a mortal

man. Wherefore, there is no cause why we should complain that the resurrection of

Christ is obscure and doubtful; for he suffered his disciples to be slow and hard of

belief for this cause, that being better confirmed, they might take from us all

occasion of doubting. Yea, rather, we must endeavor ourselves that our

unworthiness and unthankfulness do not darken so great kindness of the Son of

God toward us. But when as the Scripture saith, that Christ did eat, curious men

move a question, what became of that meat? But the answer is easy; that like as it

was created out of nothing, so was it easily brought to nothing by the divine power

of Christ. That meat which is taken for the sustenance of the body is concocted and

afterward digested; but we know that Christ took this meat to feed our faith, and in

this use was it spent. And those men are deceived who think that Christ did only

seem to eat, For what good could such a visor or vain show have done? (711) For

when, as we say that Christ was not enforced with any necessity of his own to eat,

but that he meant only to provide for those that were his, all occasion is cut off (712)

from the frivolous inventions of men.

COKE, "Acts 10:41. �ot to all the people, &c.— It has frequently been asked, Why

Christ did not shew himself to all the people, but to his disciples only? �ow it may

be sufficient to reply, that where there are witnesses enough, no judge or jury

complains for want of more; and therefore, if the witnesses that we have for the

resurrection are sufficient, it is no objection that we have not others, or more. If

three credible men attest a will, which are asmany as the law requires, would any

body ask why all the town were not called to sign their names to it? But it may be

objected, why were these witnesses called and chosen out? Why, for this reason, that

they might be good ones. Does not every wise man choose proper witnesses to his

deed? And does not a good choice of witnesses give strength to every deed? How

comes it to pass then, that the very thing which shuts out all suspicion in other cases,

should in this be of all others the most suspicious thing itself? What reason there is

for the Jews to make any complaints, may be judged from the evidence already

offered concerning the resurrection: Christ suffered openly in their sight, and they

were so well apprized of his prediction, that they set a guard on his sepulchre; every

soldier was to them a witness of his resurrection, of their own choosing. After this,

they had not one apostle only, but all the apostles, and many other witnesses with

them: the apostles testified the resurrection not only to the people, but to the elders

assembled in senate: to support their evidence, they worked miracles openly in the

name of Christ: these people therefore have the least reason to complain, and have

had of all others the fullest evidence, and in some respects such as none but

themselves could have; for they only were the keepers of the sepulchre. But the

argument goes further. It is said, that Jesus was sent with a special commission to

the Jews, that he was their Messias: and as his resurrection was his main credential,

he ought to have appeared publicly to the rulers of the Jews after his resurrection;

that in doing otherwise, he acted like an ambassador pretending authority from his

prince, but refusing to shew his letters of credence. In reply to this objection, it

should be observed, that, by the accounts we have of the Lord Jesus, it appears he

had two distinct offices respecting the present point; one, as the Messias particularly

promised to the Jews; another, as he was to be the great high priest of the world.

With respect to the first office, the apostle speaks, Hebrews 3:1 and he speaks of

himself, Matthew 15:24. I am not sent but unto the lost sheep of the house of Israel.

Christ continued in the discharge of this office during the time of his natural human

life, till he was finally rejected by the Jews: and it is observable, that the last time he

spoke to the Jews, according to St. Matthew's account, he solemnly took leave of

them, and closed his commission in respect to his presence with them in the flesh. He

had been long among them publishing glad things; but when all his preaching, all

his miracles, had proved in vain, the last thing he did was to denounce the woes

which they had brought upon themselves. Matthew 23 recites these woes, and at the

end of them Christ takes this passionate leave of Jerusalem, "Ye shall not see me

from henceforth, till ye shall say, Blessed is he that cometh in the name of the

Lord." It is remarkable, thatthis passage, which is recorded by Matthew and Luke

twice over, is determined by the circumstances to refer to the near approach of his

own death, and the extreme hatred of the Jews to him; and therefore those words,

Ye shall not see me henceforth, are to be dated from the time of his death, and

manifestly point out the end of his mission to them. From making this declaration,

as it stands in St. Matthew, his discourses are to his disciples, as they chiefly relate

to the miserable condition of the Jews, which was now decreed, and soon to be

accomplished. Let us now ask, whether in this state of things any farther credentials

of Christ's commission to the Jews, could be demanded or expected? He was

rejected, his commission was determined, and with it the fate of the nation was

determined also; what use then of more credentials? As to appearing to them after

his resurrection, he could not do it consistently with his own prediction, Ye shall see

me no more, &c. The Jews, as a nation, were not in the disposition to receive him

after the resurrection, nor are they in it yet. The resurrection was the foundation of

Christ's new commission, as it respected the gospel, which extended to all the world.

This prerogative the Jews had under this commission, that the gospel was every

where first offered to them. Since then, this commission, of which the resurrection

was the foundation, extended to all the world alike. What ground then is there to

demand special and particular evidence to the Jews? The emperor and senate of

Rome were a much more considerable part of the world than the chief priests and

the synagogue; why is it not then objected, that Christ did not shew himself to

Tiberius and his senate? And since all men have an equal right in this case, why may

not the same demand be made for every country? nay, for every age? and then we

may bring the question nearer home, and ask why Christ did not appear in king

George's reign? The observation already made upon the resurrection, naturally

leads to another, which will help to account for the nature of the evidence that we

have on this great point. As the resurrection was the opening of a new commission,

in which all the world had an interest; so the grand concern was to have a proper

evidence to establish this truth, and which should be of equal weight to all. This did

not depend upon the satisfaction given to private persons, whether they were

magistrates or not magistrates, but upon the conviction of those whose office it was

to bear testimony to this truth. In this sense, the apostles were chosen to be witnesses

of the resurrection, because they were chosen to bear testimony to it in the world,

and not only because they were admitted to see Christ after his resurrection; for the

fact is otherwise. The gospel, indeed, concerned to shew the evidence on which the

faith of the world was to rest, is very particular in setting forth the ocular

demonstration which the apostles had of the resurrection, and mentions others who

saw Christ after his resurrection only in course, and as the thread of the history led

to it: but yet it is certain, that there were many others who had this satisfaction as

well as the apostles; so that it is a mistake to infer from the passage before us, that a

few only were chosen to see Christ after he came from the grave. The truth of the

case is this, that out of those who saw him, some were chosen to bear testimony to

the world, and for that reason had the fullest demonstration of the truth, that they

might be the better able to give satisfaction to others: and what was there in this

conduct to complain of? What to raise any jealousy or suspicion? To allege the

meanness of the witnesses as an objection, is very weak; for men may be good

witnesses without having great estates, and be able to report what they see with

their eyes without being philosophers. As far then as the truth of the resurrection

depended on the evidence of sense, the apostles were duly qualified. Did their

meanness stand in the way of evidence, which arose from the great powers with

which they were endued from above? Consider their natural and supernatural

qualifications, they were in everyrespect proper witnesses: take these qualifications

together, and they were witnesses without exception. It is indeed said, that they were

interested in the affair. Would we then have evidence from unbelievers? A witness,

who does not believe the truth of what he affirms, is a cheat. �obody therefore could

be an evidence of the resurrection but a believer, and such a one is said to be

interested. But this is an absurd objection, because it is an objection to every honest

witness that ever lived; for every honest witness believes the truth of what he says. If

the objection is intended to charge the apostles with views or hopes of temporal

advantage, it is built upon an utter ignorance of the history of the church. It may be

demonstrated, that if Jesus had shewed himself to his enemies, and to all the people,

these appearances, instead of putting his resurrection beyond doubt, would rather

have weakened the evidence of it in after ages, and so would have been of infinite

detriment to mankind: for upon the supposition that our Lord had shewed himself

openly, either his enemies, yielding to the evidences of their senses, would have

believed his resurrection, or, resisting that evidence, they would have rejected it

altogether. To begin with the latter supposition: such of our Lord's enemies as then

resisted the evidence of their senses, must have justified their unbeliefby affirming,

that the man who appeared to them was not Jesus, but an impostor who personated

him. The evidence of the fact would therefore have gained nothing by such public

appearance, because the generality of the Jews were not capable of passing a

judgment upon the falsehood which Christ's enemies must have made use of to

support the denial of his resurrection. Being unacquainted with Jesus, they could

not certainly tell whether he was really the person whom the Romans had crucified.

His apostles, who knew his stature, shape, air, voice, and manner, were the only

proper persons by whose determination the point in dispute could be decided.

Wherefore, notwithstanding our Lord had appeared to all the people, the whole

stress of the evidence, in case of any doubt or objection, must have relied on the

testimony of the very persons who bear witness to it now, and on whose testimony

the world has believed it. So that instead of gaining any additional evidence by

Jesus's shewing himself publicly to all the people, we should have had nothing to

trust to but the testimony of his disciples, and that clogged with this incumbrance,

that his resurrection was denied by many to whom he appeared. But, in the second

place, it may be fancied, that, on supposition that our Lord rose from the dead, the

whole people of the Jews must have believed, if he had shewed himself publicly. To

this supposition it may be replied, that the greatest part of our Lord's enemies

cannot be supposed to have been so well acquainted with his person, as to have

beenable to know him again with certainty; for which reason, though he had shewed

himself to them, even their belief of his resurrection must have depended on the

testimony of his disciples and friends. If so, it is not very probable that his

appearing publicly would have had any great influence on the Jews. But supposing

the Jewish nation in general should have been converted by his appearance, and

have become his disciples, what advantage would the cause of Christianity have

reaped from this effect? Would the evidence of

theresurrectionhavebecometherebyunquestionable?Orwouldmoderninfidelshave

been better disposed to believe it? By no means. The truth is, the objections against

his resurrection would have been tenfold more numerous and forcible than they are

at present: for would not the whole have been called a state trick, a Jewish fable, a

mere political contrivance, to patch up their broken credit after so much talk of a

Messiah who was to come at that time? Besides, should we not have been told, that

the government being engaged in a plot, a fraud of this kind might easily have been

carried on, because it suited with the prejudices of the people; and because the few,

who had the sagacity to detect the fraud, had no opportunity to examine into it? Or

if they did examine and detect the fraud, they durst not make a discovery? And to

conclude, would not the very proofs which now are sufficient to attest this fact, have

been buried in oblivion, and been entirely lost, for want of that opposition which the

Jews themselves made to it, and which was the occasion of their being recorded in

the Scripture?

ELLICOTT, "(41) Unto witnesses chosen before.—Better, appointed. The precise

word which St. Luke uses occurs nowhere else in the �ew Testament, but is

connected with the word rendered “ordained” in Acts 14:23.

Who did eat and drink with him.—The three recorded instances of this are found in

Luke 24:30; Luke 24:42; John 21:13. This was, of course, the crucial test which

showed that the Form on which the disciples had looked was no phantom of the

imagination.

42 He commanded us to preach to the people and

to testify that he is the one whom God appointed

as judge of the living and the dead.

BAR�ES, "And he commanded us ... - ; Mat_28:19-20; Mar_16:15-16.

And to testify - To bear witness.

That it is he ... - See the notes on Joh_5:22-27. Compare the references in the

margin.

Of quick - The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, will be caught up in vast numbers like clouds, to meet him in the air, without seeing death, 1Th_4:16-17. Yet before this they will experience such a change in their bodies as shall fit them for the judgment and for their eternal residence - a change which will liken them to those who have died, and have risen from the dead. What this change will be, speculation may fancy, but the Bible has not revealed. See 1Co_15:52, “The dead shall be raised, and we shall be changed.”

CLARKE, "And he commanded us to preach - By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing.

The Judge of quick and dead - The word quick we retain from our ancient mother tongue, the Saxon, to live, and from this our quicks, quick-set hedges, fences made of living thorns, etc. By quick and dead we are to understand:

1. All that had lived from the foundation of the world till that time; and all that were then alive.

2. All that should be found alive at the day of judgment, as well as all that had died previously.

GILL, "And he commanded us, to preach unto the people,.... Not only of the Jews, but of the Gentiles; to all nations, to the whole world, and every creature; for the apostle seems to refer to the commission given to him, and the rest of the apostles, after Christ's resurrection, Mat_28:19.

And to testify that it is he which was ordained of God, to be the Judge of quick and dead: the preaching of the Gospel is a testification of Christ, or a bearing a testimony for him; and among the rest to this truth, that he was from all eternity in the council and covenant of grace; appointed by God to have all power in heaven and in earth; and not only to judge and govern his church and people on earth, but to be the Judge of all men at the last day, of such who will be found alive at his coming, and of those that are dead; who will be raised again, and stand before his judgment seat, to receive their proper sentence; and though this is not expressed in the commission given the apostles, yet is implied therein; Mat_28:18 That there will be a general judgment at the last day is certain, from the reason of things; from the relation of creatures to God as their Creator, to whom they are accountable for their conduct and actions; from the justice of God, which requires it, which does not take place in the present state of things; and it has a testimony in the consciences of men, which the most daring of infidels, at times, show by the fears they are possessed of about it; and it is abundantly clear from revelation, from the writings of the Old and New Testament; from whence it appears that it is future, it is yet to come; that it is certain, being appointed by God, though the time to men is uncertain; that it will be universal, and reach to all men, righteous and wicked, quick and dead, and to all actions, good and bad, open and secret; and that it will be a righteous one, and be administered according to the strictest rules of justice and equity; and that it is an eternal one; not that it will be ever carrying on, but will issue

in the determination of the states of men to all eternity: now Christ he is appointed to do this work, he was ordained to unto it in the purposes of God from everlasting; this was settled in the covenant between them; and for the execution of which, he has all power and authority given him as Mediator: and for it he is every way qualified: he is of great and infinite majesty, being the mighty God; of great sagacity and wisdom, having, as Mediator, the spirit of wisdom and knowledge upon him, whereby he is of quick understanding and discernment; and he is of great faithfulness and integrity, and will judge not after the sight of his eyes, and the hearing of his ears, but with righteousness and equity, and will do the thing that is right; and especially, inasmuch as he is omniscient, and knows the secrets of all hearts, and so capable of bringing every work into judgment, with every secret thing; and also omnipotent, and so able to raise the dead, summon all nations before him, separate the wicked and the righteous, and not only denounce the proper sentences upon them, but execute them.

SBC, "Christ the Judge.

Both by natural right, and by a special claim acquired and superinduced on that, the Son of God is Judge of mankind; the natural right putting—as Creator—all things into His hand, and man among these, as their final Arranger and Disposer; the acquired claim giving an especial fitness to His being Judge of men, inasmuch as they are His own peculiar possession, and the family of which He is the undoubted and manifested Head. But there are some subordinate and lesser reasons why He and no other should be the Judge of mankind.

I. He unites in Himself those proprieties for the high office which none other could. The judgment will be for the deeds done in the body, and will not take place till the dead are again united to their bodies. By God’s eternal laws of self-manifestation to His creatures, none other than the incarnate Son of God can be the Judge of mankind; can stand visible and audible on this earth of ours, exercising over us all a right of disposal, inherent in Him, because He is our Creator; purchased and assured to Him, because He is our Redeemer.

II. It would be requisite for the final assurance of God’s people and conviction of God’s enemies, that one should be the chief agent who might cause the greatest possible joy to the one and the greatest possible remorse and dismay to the other. For remember, thatjudgment will be set to redress the wrongs of the whole lifetime of the world.

III. The day and hour of the final judgment are hidden in the counsels of the Father. We have Christ’s own word for two things respecting it, the one of which we may well set against the other as a corrective, and both of which form solemn incentives to watchfulness. The first is, that when that day is near there will be plain and undeniable signs of its approach; as plain to those who are watching for them as the budding of the trees is a token that summer is nigh. The other is, that when the day actually does come, it will be sudden and unexpected, as a thief breaking into the house at dead of night. In other words, the Church will, on the one hand, not be left uninformed of the signs of her Lord’s near approach; and on the other, she will not lay these signs so deeply to heart as to be thoroughly awakened and on the look out for Him.

H. Alford, Quebec Chapel Sermons, vol. vi., p. 53.

CALVI�, "42.And he commanded us. He beginneth in this place to intreat of the

kingdom of Christ, when he saith that Christ did rise again for this cause, that he

may once judge the world. For by the same right are the government of heaven and

earth, and the perpetual government of the Church, due to him. He saith that he

shall be judge of quick and dead; because, when as the dead shall rise again, others

also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in

the fifteenth chapter of the First Epistle to the Corinthians, (1 Corinthians 15:51,)

and in the First to the Thessalonians, and the fourth chapter, (1 Thessalonians 4:17.)

In the word testify there is great weight; because, as men are naturally inclined unto

unbelief, the simple preaching of the gospel should not be so effectual, unless the

Lord should establish it with strong protestations. And chiefly, every one of us doth

feel in himself too much what a hard matter it is both to lift up our minds to hope

for the coming of Christ, which are entangled in earthly snares, and also continually

to keep them fixed in this meditation, seeing they cease not with their lightness to be

carried hither and thither continually.

COFFMA�, "In these dynamic words, Cornelius was made aware of the great truth

that Jesus Christ will judge every man at the last day. Implicit in such an epic fact is

the teaching: (1) that all men shall be raised in a general resurrection, (2) that

Christ is risen from the dead, (3) that he has ascended to heaven, (4) that all power

and authority in heaven and upon earth are his, and (5) that salvation may be found

only in him.

ELLICOTT, "(42) And he commanded us to preach unto the people. �o such

command is found in terms in the Gospel narratives of the words of the risen Lord,

but it is partly implied in Matthew 28:18-20, and is covered by the general teaching

as to the things of the kingdom of God in Acts 1:3. It is interesting to note that St.

Peter and St. Paul agree in thus connecting the Resurrection with the assurance that

He who had risen was to be the future Judge of all men. (Comp. Acts 17:31.)

Which was ordained.—More accurately, which has been ordained.

CO�STABLE 42-43, "Peter referred to the Great Commission, which Jesus gave

his disciples after His resurrection (Acts 10:41), in Acts 10:42.

"This entire experience is an illustration of the commission of Matthew 28:19-20.

Peter went where God sent him and made disciples ('teach') of the Gentiles. Then he

baptized them and taught them the Word." [�ote: Wiersbe, 1:447.]

Jesus Christ will one day judge all people as forgiven or not forgiven (cf. Acts

17:31). To be forgiven one must "believe in Him" (cf. Acts 5:14; Acts 9:42; Acts

11:17). Peter said this is what the Old Testament prophets taught (e.g., Isaiah 53:11;

Jeremiah 31:34; Ezekiel 36:25-26; et al.). The Messiah (Christ) would be the Judge

of all people, and Jesus of �azareth is that Messiah (cf. John 5:27). The Lord of all

(Acts 10:36) is also the Judge of all (Acts 10:42).

�ote how Peter stressed the universal benefit of Jesus' ministry in this message to

Gentiles; it was for Gentiles as well as Jews. �ot only is Jesus Lord of all (Acts

10:36), but He went about healing all (Acts 10:38). Furthermore He is the Judge of

all (Acts 10:42) to whom all the prophets bore witness (Acts 10:43 a), and God

forgives all who believe in Him (Acts 10:43 b).

"This simple outline [Acts 10:34-43] . . . is perhaps the clearest �T example of the

kerygma, the earliest form in which the apostolic proclamation of the gospel was

apparently couched." [�ote: Kent, p. 94.]

PETT, "Having risen He had then given a charge to His Apostles to preach to the

people, testifying that God had ordained Jesus as Judge of the living and the dead,

and was thus establishing His Heavenly Kingship and His Kingly Rule.

So, although containing here a little more detail about His life because of the type of

audience, the usual pattern of Peter’s speeches is repeated; life of Jesus, death of

Jesus, resurrection of Jesus, exaltation of Jesus; prophetic backing.

‘Preach to the people.’ Some would see this as referring to the people of Israel, but

Acts 10:43 expands this to mean ‘all who believe’. There is no real reason why this

cannot signify the Apostolic responsibility to proclaim the Good �ews to all people

in the whole creation (Luke 22:47; Mark 16:15; Matthew 28:19), especially in view

of Peter’s recent vision.

“The Judge of the living and the dead.” We can compare here Acts 17:31; Genesis

18:25; Deuteronomy 32:4; Isaiah 11:4; Isaiah 42:4; John 5:22; John 5:27. Here His

rule and authority has clearly been established over earth and heaven (compare

Matthew 28:18), for those who judged were those who ruled.

43 All the prophets testify about him that

everyone who believes in him receives forgiveness

of sins through his name.”

BAR�ES, "To him give ... - See the notes on Luk_24:27, Luk_24:44.

That through his name ... - This was implied in what the prophets said. See Rom_10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned, but this was implied in what they said. They promised a Messiah, and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Rom. 4:

CLARKE, "To him give all the prophets witness - See Isa_9:6; Isa_52:7; Isa_

53:5, Isa_53:6; Isa_59:20; Jer_31:34; Dan_9:24; Mic_7:18, etc.; and Zec_13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets.

Remission of sins - The phrase, αφεσις�Oµαρτιων, means simply the taking away of

sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.

GILL, "To him give all the prophets witness,.... As David, Psa_32:1 Dan_9:9

that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God's grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God's elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, "through his blood".

HE�RY, "IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe,

1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testifyconcerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act_10:43):

To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established.

2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act_10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act_17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act_10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.

JAMISO�, "To him give all the prophets witness— that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament.

whosoever believeth in him— This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.

CALVI�, "43.To him bear all the prophets. Luke toucheth and gathereth the sum

of the sermon briefly, as we have said; therefore is he so short (713) in noting the

fruit of the history. Let us know that the words uttered by Peter are not recited in

this place; but that it, is only declared of what things he intreated. And we must

consider three things, That it is the proper office of Christ to reconcile men to God

when their sins are done away; that we have remission of sins by faith; that this

doctrine is not new or of late invented, but that it had all the prophets of God since

the beginning of the world to bear witness of it.

As touching the first, if God be pleased and pacified by not imputing our sins, it

appeareth hereby that he hateth and is displeased with all mankind, (714) until such

time as they begin to please him by free pardon. Therefore we are all condemned of

sin, which maketh us subject to the wrath of God, and bindeth us with the guiltiness

of eternal death; and because we are destitute of righteousness in ourselves, we are

taught to flee unto the mercy of God, as unto our only fortress. When as he saith

that the faithful receive remission of sins, there is understood a hidden contrariety

between them and God; for God must needs offer it of his own accord that the

faithful may receive it. When as he saith that it is given by the name of Christ, his

meaning is, that we return into God’s favor by the benefit of Christ alone, because

he hath once reconciled him to us by his death; or, as they say commonly, that we

obtain forgiveness of sins by Christ’s mediation, (and coming between,) and by none

other means.

Satan could never blot out of the minds of men the feeling of their guiltiness, but

that they were always careful to crave pardon at God’s hands; but forasmuch as

there was but one way and means to obtain pardon, miserable men, being deluded

with the jugglings [impostures] of Satan, did invent to themselves wonderful

labyrinths, in whose crooks and turns they wearied themselves in vain. This first

error did first lead them away from the right way, because they essayed to deserve

pardon, which is offered freely, and is received by faith alone. Afterward there were

innumerable kinds of satisfactions [expiations] invented whereby they appeased

God. The beginning thereof flowed indeed from the Word of God; but forasmuch as

when God gave unto the fathers the sacrifices and rites of oblations, he shadowed

Christ, blind and profane men, setting Christ aside, and following a vain shadow,

did corrupt all that which was God’s in sacrifices and satisfactions. (715)

Wherefore, what sacrifices soever the Gentiles did use since the beginning of the

world, and those which the Turks and Jews use at this day, may be set against

Christ as things altogether contrary. The Papists are never a whit better, save only

that they sprinkle their satisfactions with the blood of Christ; but they deal too

disorderly therein, (716) because, being not content with Christ alone, they gather to

themselves, on every side, a thousand manner of sacrifices or satisfactions.

Therefore, whosoever desireth to have remission of sins, let him not turn aside from

Christ, even the least nail’s breadth.

When as we hear, that we have remission of sins by believing, we must understand

and know the force and nature of faith, as undoubtedly Peter intreated abundantly

of this, [viz.] after what sort we must believe in Christ. And this is nothing else, but

with the sincere affection of the mind to embrace him as he is set before us in the

gospel; so that faith dependeth upon the promises. Yet Peter seemeth to deal amiss,

because whereas we have two principal things by our Savior Christ, he doth only

make mention of the one of them; for he speaketh nothing of repentance and

newness of 1ife, which ought not to be omitted in the sum of the gospel. (717) But we

may easily answer, That the regeneration of the Spirit is comprehended under faith,

as it is an effect thereof. For we believe in Christ for this cause, partly that he may

restore us unto the Father’s favor by the free imputation of righteousness; partly

that he may sanctify us by his Spirit, And we know that we are adopted by God to

be his children upon this condition, that he may govern us by his Spirit. Therefore,

it was sufficient for Peter to show how men, who were by nature estranged from

God, do return into favor with him.

As touching the third member, we need not reckon up all places of the prophets,

where they set before us Christ to be the mediator, who by obtaining pardon for our

sins, doth reconcile God to us; but this is their common order of teaching, and, as it

were, their rule, to call back all the godly unto that covenant which God made with

Abraham putting the mediator between. (718) Furthermore, this point is very

needful to be known, that the grace which was offered at length by Christ is the

same which the law and the prophets, in times past, delivered unto the fathers to be

hoped for. And surely it was of great force with Cornelius and such like, who did

greatly reverence the law and prophets, that they might know that that was

performed and accomplished in very deed in Christ which was testified in the

oracles of the prophets. Therefore, to the end the ministers of the Church may agree

with the prophets in their form of teaching, let them study by preaching to set forth

Christ; let them continually testify that we must seek righteousness at his hands

alone, which consisteth upon [of] free remission of sins. This is another manner of

antiquity than that which is showed with great boasting of the Papists, whilst that

they thrust in the rotten inventions (719) of their satisfactions into the place of

Christ’s blood.

BE�SO�, "Acts 10:43. To him give all the prophets witness — Speaking to heathen,

he does not mention the name of any one prophet in particular; but, after having

spoken of Christ’s person, miracles, and resurrection, contents himself with

informing them, in general terms, that there were many prophets in former ages

who bore testimony to him, without entering into a particular enumeration of them,

or quoting their predictions: an observation which is also applicable to that

particular truth which Peter here declares the prophets, which he referred to, had

attested, namely, that through his name — Through his mediation, grace, and

Spirit; whosoever believeth in him — With a living faith, whether he be Jew or

Gentile; shall receive remission of sins — Though he had not before either feared

God or wrought righteousness. This truth it would have been easy for the apostle to

have proved, from several testimonies of the prophets, (had it been proper to do so

to that audience,) as will appear by comparing the passages referred to in the

margin. We may further observe here, that we do not read of Peter’s working any

miracle on this great occasion, in proof of the truth of his doctrine; as the preceding

testimony of the angel to Cornelius, and the descent of the Holy Spirit in his

miraculous gifts, while he was speaking to them, were sufficient proofs, both of the

truth of the gospel, and of Peter’s being an authorized interpreter of it.

COFFMA�, "Whosoever believeth shall receive remission ... is not a statement of

the "sole condition" of salvation, as often alleged, but a revelation that only

believers shall be saved. Within seconds, or minutes, after this, Peter commanded

his hearers to be baptized (Acts 10:48).

COKE, "Acts 10:43. To him give all the prophets witness,— It is observable, that in

this discourse to an audience of Gentiles, the apostle first mentions Christ's person,

miracles, and resurrection, and then contents himself with telling them in the

general, that there were many prophets in former ages who bore witness to him,

without entering into a particular enumeration of their predictions. Further, we do

not read of St. Peter's working any miracle on this great occasion. The preceding

testimony of the angel, and the descent of the Holy Spirit in his miraculous gifts,

while he was speaking to them, were sufficient proofs, both of the gospel, and of St.

Peter's being an authorized interpreter of it. See the note on Luke 24:27.

ELLICOTT, "(43) To him give all the prophets witness.—As in St. Peter’s earlier

speeches in Acts 2, 3 so here, we trace the result of our Lord’s teaching given in the

interval between the Resurrection and Ascension as to the method of prophetic

interpretation which discerns, below all temporary and historical references, the

under-current of testimony to the kingdom of which Christ was the Head.

That through his name. . . .—We can without difficulty represent to ourselves the

impression which these words must have made on the anxious listeners. This was

the answer to their doubts and perplexities. �ot by submitting themselves to the

bondage of the Law, not by circumcision and all that it implied, but by the simple

act of faith in Christ, and in the power of His �ame, i.e., of all the attributes and

energies of which the �ame was the symbol, they, Gentiles as they were, might

receive that remission of sins which conscience, now roused to its full activity, taught

them was the indispensable condition of acceptance and of peace. The intensity of

that emotion, the satisfaction of all their previous yearnings, placed them

subjectively in a spiritual condition which prepared the way for the wonder which

the next verse narrates.

PETT, "The whole is then confirmed by a reference to the prophets, who are God’s

witnesses, and who themselves promised that through His �ame whoever would

believe on Him should receive remission of sins. This completes the threefold witness

(see Acts 10:39; Acts 10:41).

Forgiveness of sins is continually central to God’s whole plan of redemption (Acts

2:38; Acts 5:31; Acts 13:38; Acts 26:18; Exodus 34:7; �umbers 15:28; Isaiah 33:24;

Isaiah 43:25; Isaiah 44:22; Isaiah 53:4-6; Isaiah 53:11-12 (compare Luke 22:37);

Jeremiah 31:34; Daniel 9:9; Daniel 9:24; compare Luke 24:25-27; Luke 24:44-47).

SIMEO�, "THE IMPORTA�CE OF THE LEADI�G DOCTRI�ES OF THE

GOSPEL

Acts 10:43. To him give all the prophets witness, that through his name whosoever

believeth in him shall receive remission of sins.

FOR the space of two thousand years the knowledge of the true God was confined to

one nation. But from the beginning it was God’s intention in due time to reveal

himself to the Gentiles also, and to incorporate them with the Jewish Church. This

was frequently declared by the prophets [�ote: See Romans 9:25-27; Romans 10:18-

20.], and insisted on by our Lord [�ote: Matthew 8:11-12 and John 10:16.]: yet such

was the force of prejudice, that the Apostles themselves, notwithstanding the

instructions they had received from their Divine Master, and the express

commission given them to preach the Gospel to every creature [�ote: Matthew 28:19

and Mark 16:16.], could not conceive that the partition wall was to be broken down.

For six years after the day of Pentecost they continued to preach to Jews only; and,

when they heard that Peter had gone to speak to a Gentile, they were filled with

indignation, and called him to an account for what they deemed a most

unwarrantable proceeding [�ote: Matthew 16:19.].

It had been foretold to Peter, that he should have the keys of the kingdom of heaven

[�ote: Acts 11:2-3.], or of the Gospel dispensation. He had already opened the door

to the Jews on the day of Pentecost [�ote: Acts 2:14; Acts 2:38; Acts 2:41.]: and now

he was sent of God to open it to the Gentiles. The manner in which his doubts were

removed will be noticed in another place: at present we observe, that his high

commission was executed in the ever-memorable words which we have just read: in

elucidating which, we shall consider,

I. The doctrines contained in them—

The Apostle’s address to his Gentile audience was concise; but it was clear and

energetic. The two leading points in which all men need to be informed were laid

down with precision, namely, that salvation is,

1. Through Christ as the author—

[To see the force and propriety of the Apostle’s words, we must consider the

occasion of them, and the character of the person to whom they were addressed.

The person who had sent for him was “Cornelius, a centurion of the Italian band

[�ote: Acts 10:1-2.].” He was a Gentile, but had renounced idolatry, and was a

worshipper of the true God. He was singularly pious and “devout:” he was

extremely liberal even to the very “people” who held him in abhorrence: and he was

careful to bring up his family also in the fear of God. This man, on a day that be had

set apart for solemn fasting and prayer [�ote: Acts 10:30. It is not improbable that

he was engaged in prayer with his family at the very time God sent the angel to him.

Compare τψοῖκψ ver. 2 and ver. 30.], was visited by an angel, who directed him to

send for Peter to shew him the way of salvation [�ote: Acts 10:32.].

�ow it was to this man that Peter spake, when he said, that remission of sins was to

be obtained “through the name of Christ.” We must therefore understand him as

saying, that, however Cornelius might be a worshipper of Jehovah, and not of idols;

however sincerely he might fear God, however eminent he might be in respect of

abstinence and devotion, of liberality and attention to the spiritual welfare of his

family, salvation was not to be obtained by any of these things under the Gospel

dispensation, but was to be sought through the name and merits of Jesus Christ.

Christ was sent to make atonement for our sins, and to reconcile us unto God; and

through him only, through him exclusively, we must find acceptance with God.]

2. By faith as the means—

[Here again our best illustration of the subject will be from the context. Had Peter

simply told Cornelius that he must seek remission of sins through the name of

Christ, Cornelius might have thought, that he was to recommend himself to Christ

by the very means which he had hitherto used to recommend himself to God,

namely, by prayer, alms-deeds, &c. St. Peter prevents the possibility of such a

mistake, by telling him, that “whosoever believeth in Christ shall, receive the

remission of sins;” not, whosoever obeyeth him, but whosoever believeth in him.

This shewed Cornelius that he must come to Christ as a sinner, to obtain the

remission of his sins freely through his blood and righteousness: that he must not

bring his own good deeds with him to purchase this blessing, but must receive it

“without money and without price [�ote: Isaiah 55:1.].”

We do not mean to say, that Cornelius could be saved if he lived in wilful

disobedience to God; but, that he was neither to be accepted of the Father for the

merit of his obedience, nor to obtain an interest in Christ on account of his

obedience: the meritorious cause of his salvation must be the death of Christ, and

the instrumental cause, or means, of his salvation must be a reliance on Christ. His

obedience must follow the remission of sins as a fruit and effect; but it must not

precede the remission of sins in any wise as a cause.]

In the text we may yet further notice,

II. The importance of those doctrines—

We can scarcely conceive any thing more strongly marked than this:

1. All the prophets bear witness to them—

[All the prophets are not equally full and explicit upon this subject; but we have the

assurance of God himself that they were unanimous in their opinions upon it, and

that they all bear testimony to these blessed truths. Consult Jeremiah, Daniel,

Isaiah, Joel, and ask them how we are to obtain remission of sins? they will all say,

Christ must be your righteousness [�ote: Jeremiah 23:6.]: it is he alone that can

make an end of sin [�ote: Daniel 9:24.]: call therefore upon him [�ote: Joel 2:32.

with Romans 10:11; Romans 10:13.]; look unto him; glory in him: there is no

Saviour besides him [�ote: Isaiah 45:22-25; Isaiah 43:11.].

What greater proof can we have of the importance of these doctrines, than that

which arises from this harmony and concurrence of so many prophets, who lived at

periods so distant from Christ and from each other?]

2. God wrought many miracles, in order to draw men’s attention to them—

[In the first place he sent an angel to Cornelius, to inform him where he might find a

minister capable of instructing him in these points. Then he vouchsafed a vision to

Peter, in order to remove his scruples about going to him; and, to render it the more

effectual, he renewed that vision thrice [�ote: Acts 11:5-10.]. Then when the

messengers were come from Cornelius, and Peter was yet doubting what his vision

should mean, the Holy Ghost himself spake to him, and bade him go, doubting

nothing [�ote: Acts 11:12.].

Can we suppose that all this had respect to a matter of indifference, or of trifling

import? or indeed that any thing but that which was essentially necessary to the

salvation of every man was the ground of such singular and repeated

interpositions?]

3. The Holy Ghost himself set his seal to the truth of them—

[While Peter was delivering the very words of the text, the Holy Ghost fell on the

whole company, both Jews and Gentiles, as he had done on the Apostles six years

before [�ote: ver. 44 and 11:15.]. By this he set his seal to the truth of what was

delivered. And it is an indisputable fact, that no other doctrine is ever made

effectual to the conversion of men; and that wherever these doctrines are preached

with fidelity, there sinners are converted from the error of their ways [�ote:

Jeremiah 23:22.]: the Holy Ghost bears testimony to the word delivered; and,

though he imparts not to any his miraculous powers, he does enlighten the minds of

men, and sanctify their hearts.

What shall we say then? that the doctrines, thus attested, were of small importance,

and, that it is of little consequence whether we receive or reject them?]

4. They are declared to be the exclusive means of salvation—

[�o man, under the Gospel dispensation, can be saved, unless he cordially receive

them. What might have been the eternal state of Cornelius, if he had been out of the

reach of the Gospel, it is needless for us to inquire. He lived in an age when the

Gospel was preached, and might, notwithstanding the prejudices of the Apostles,

have been admitted to a participation of all its blessings, by submitting to

circumcision first, and afterwards to baptism, provided he had really believed in

Christ. There is reason therefore to fear that, notwithstanding his eminent

attainments in natural religion, he could not have been saved without faith in

Christ; because the angel that bade him send for Peter, informed him, that Peter

should “tell him words whereby he and all his house should be saved [�ote: Acts

11:14.].” And when the Apostles heard of his conversion to Christ, they exclaimed,

“Then hath God to the Gentiles also granted repentance unto life [�ote: Acts

11:18.].” If then so devout, so abstemious, so charitable, so zealous a worshipper of

the true God, needed to believe in Christ in order to obtain the remission of his sins,

how much more must we, who possess not half his virtues! Even the Apostle Paul,

who was, “as touching the righteousness of the law, blameless,” “counted it all but

loss for Christ [�ote: Philippians 3:6-7.]:” moreover, he renounced his evangelical,

no less than his legal, righteousness, that he might be accepted through Christ alone

[�ote: Philippians 3:8-9.]. We therefore may be well assured, that we must do the

same: for in his conduct with respect to this, he has given us an example which all

must follow, if they would obtain salvation.

On the other hand, every person who truly receives them, shall certainly be saved.

The word “whosoever” is of unlimited import: there is no exception: whether a man

be a Jew or a heathen; whether he have been more or less wicked; whether he have

a longer or a shorter time to live; whether he have a deeper insight into the

mysteries of the Gospel, or be but just initiated into its fundamental truths; he shall

assuredly receive through Christ the remission of his sins, the very instant he is

enabled to believe in Christ. Whoever he be that desires to obtain salvation, there is

but one direction to be given to him, and that is the direction given by Peter to

Cornelius, and by Paul to the affrighted jailor; “Believe in the Lord Jesus Christ,

and thou shalt be saved [�ote: Acts 16:30-31.].”

To occupy any more of your time in shewing the importance of the doctrines in the

text, is superfluous. If it be not demonstrated by the foregoing considerations, we

despair of ever establishing the simplest truth that can be proposed.]

Application—

1. Embrace the doctrines which are thus fully established—

[What is there to be placed in opposition to these testimonies? �othing but the

unfounded opinions of self-righteous Pharisees. O listen not to their delusions which

will only deceive you to your ruin! Let them argue as they will, no other foundation

can ever be laid for a sinner to build upon, but that which God has laid, even the

Lord Jesus Christ — — —]

2. Improve them for the end for which they are delivered—

[God has sent them to you by my mouth, even as he did to Cornelius by Peter; and

for the same ends; namely, that “you and your households should be saved by

them.” Consider your state as guilty and undone creatures, and as needing in mercy

at the hands of God: and lay hold upon the hope that is set before you. So shall you

obtain “the remission of all your sins,” and “be saved in the Lord with an

everlasting salvation.”]

44 While Peter was still speaking these words, the

Holy Spirit came on all who heard the message.

BAR�ES, "The Holy Ghost fell ... - Endowing them with the power of speaking with other tongues, Act_10:46. Of this the apostle Peter makes much in his argument in Act_11:17. By this, God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Compare Act_2:1-4.

Which heard the word - The Word of God; the message of the gospel.

CLARKE, "While Peter yet spake - It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

GILL, "While Peter yet spake these words,.... As he was thus discoursing concerning Christ, his person, his miracles, his death and resurrection, and the efficacy of his blood for pardon, before he had done speaking,

the Holy Ghost fell on all them which heard the word. This is not to be understood of the operations of the Spirit of God upon the souls of men, under the ministry of the word; though true it is, that the Spirit of God attends the preaching of thee Gospel, and not only qualifies men for it, and assists them in it, but makes it effectual to many that hear it: hearers of the word lie in the way of the gracious operations of the Spirit; and the gifts and graces of the Spirit are given to persons, or the Spirit falls upon them under such means: which may denote the original of the grace of the Spirit, it falls down from above, from heaven; the freeness of it, it is bestowed on whom he pleases, under the same ministry; the suddenness of it, it comes at once, unthought of, and undesired, as well as undeserved; the power and efficacy of it, it falls with weight, it melts the heart, and converts the sinner; and the plenty of it, it falls in abundance, it is exceeding abundant with faith and love; and the permanency of it, it continues where it falls, and is a well of living water springing up unto everlasting life: and also the invisibility of it unto others. But this is not here intended, at least it is not only designed; for though the Spirit of God, in the operations of his grace, might fall upon them that heard the word, whereby they were regenerated, converted, and sanctified, and so became proper subjects for baptism; yet also the extraordinary gifts of the Spirit came upon them, as they were hearing; not upon the men, the believing Jews, that came along with Peter; but upon Cornelius and his family, and upon all his relations and friends, who came together to hear the word at his invitation, and now were hearing it; and as they were, the Holy Ghost, in his miraculous gifts of speaking with divers tongues, fell upon them in a visible form, as upon the apostles on the day of Pentecost; for that it was in the same way seems probable from Act_11:15. These extraordinary gifts of the Spirit were necessary at the first preaching of the Gospel to the Gentiles, for the confirmation of it: as well as for the further confirmation of Peter, that he was right in so

doing; as also for the sake of the believing Jews he brought along with him.

HE�RY, "We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Act_10:44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Act_11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them - while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, 2Co_12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (Act_10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act_2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it.

JAMISO�, "While Peter yet spake ... the Holy Ghost fell— by visible and audible manifestation (Act_10:46).

HAWKER 44-48, "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. (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. (46) For they heard them speak with tongues, and magnify God. Then answered Peter, (47) Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? (48) And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Think, Reader, what blessed seasons those were, when God the Spirit sent his word, and owned that word, and crowned the labors of his servants in that word, with the graces of his holy unction! What refreshment must it have been, both to the Lord’s servants, and the Lord’s people, when while the one was speaking, the Holy Ghost was descending

upon the other, and both enjoying the presence and grace of the Lord Jesus in the heart. Almighty Lord of thy Church! do thou in the present hour manifest, that both the work, and the glory is thine. And when thou art mercifully pleased to send thy word to thy people, or to bring thy people to thy word; grant that the glorious Gospel of the ever blessed God, may indeed be preached with the Holy Ghost sent down from heaven! 1Pe_1:12.

CALVI�, "44.And as Peter yet spake. God declareth now by a new miracle, that the

doctrine of the gospel is common as well to the Gentiles as to the Jews. And this is an

excellent seal of the calling of the Gentiles; because the Lord would never have

vouchsafed to bestow upon the Gentiles the graces of his Spirit, unless it had been to

declare that even they were adopted together into the society of the covenant. These

gifts, mentioned by Luke, differ indeed from the grace of regeneration; and yet,

undoubtedly, God did by this means seal both Peter’s doctrine, and also their faith

and godliness which heard him. He saith that they were all endowed with the Spirit,

like as we saw before, that they came all encouraged to learn and obey.

This visible sign representeth unto us, as it were in a table, what an effectual

instrument of God’s power the preaching of the gospel is; for he poured out his

Spirit as Peter spake, to the end he might show that he sendeth not teachers to that

end, that they may beat the air with the vain sound of their voice, but that he may

work mightily by their voice, and may quicken the same by the power of his Spirit,

to the salvation of the godly. Thus doth Paul put the Galatians (Galatians 3:2.) in

mind, that they received the Holy Ghost by the hearing of faith; and in another

place he saith that he is the minister of the Spirit, and not of the letter, (2

Corinthians 3:6.) The gift of the tongues, and other such like things, are ceased long

ago in the Church; but the spirit of understanding and of regeneration is of force,

and shall always be of force, which the Lord coupleth with the external preaching of

the gospel, that he may keep us in reverence of his word, and may prevent the

deadly dotings, wherein brain-sick fellows enwrap themselves, whilst that, forsaking

the word, they invent an erroneous and wandering spirit. But it doth not, nor shall

not, always so fall out, that all those which hear the word with their outward ears,

do or shall also receive the Spirit; and the ministers do seldom light upon such

hearers as Peter had, who are willing, with one consent, to follow God. Yet he

bringeth to pass that all the elect feel in themselves the consent of the external word,

and of the secret power of the Spirit.

BE�SO�, "Acts 10:44-46. While Peter yet spake — Or, was yet speaking; these

words — Even before he had finished, and without the imposition of his hands on

their heads; the Holy Ghost fell — On Cornelius, and on all them which heard —

Or, were hearing; the word — Thus were they consecrated to God, as the first-fruits

of the Gentiles: and thus did God give a clear and satisfactory evidence, that he had

accepted them as well as the Jews. And they of the circumcision — The believing

Jews; as many as came with Peter — On this important occasion; were astonished

— At the fact; which, if they had not seen it, would to them have appeared

incredible; that on the Gentiles also was poured out the gift of the Holy Ghost —

For they had supposed that they could not have even been admitted into the

Christian Church, much less have received such a blessing as the Holy Spirit in his

gifts and graces, without submitting to circumcision, and so subjecting themselves to

the observation of the whole Mosaic law. But now they saw it incontestably proved,

that even those who were neither made converts to Judaism, nor circumcised, might

be partakers with them in the highest privileges. For they heard them speak with

tongues — Speak in divers languages, which they had never learned; and magnify

God — In such exalted sentiments and terms, as abundantly proved that their

thoughts as well as their expressions, their minds as well as their tongues, were

immediately under a divine influence.

COFFMA�, "This event actually occurred "as Peter began to speak," being

intended not to save Cornelius (for Peter would tell him "words whereby he and his

house should be saved" as in Acts 11:14), but for the purpose of convincing Peter

and his companions that the gospel should be preached to Cornelius and company

without reservation or prior requirement. It is in the necessity for this that the

unique character of this entire episode is evident.

Regarding the fact of the Holy Spirit in this instance falling upon people who had

not been baptized, whereas on Pentecost the promise of the Holy Spirit was made to

depend upon the repentance and baptism of believers, many strange and untenable

theories have been erected. Trenchard, for example, thought that here, "The

Pentecostal baptism was extended to Gentile believers on the sole ground of

repentance and faith."[24] However, there is no mention of repentance in this

passage; and, as the Spirit fell on them "as Peter began to speak," it is incorrect to

say that they were "believers" when that occurred. It is a mistake to make this

unique occurrence a normal Christian experience. Murray-Beasley was certainly

correct when he declared that:

This gift of the Spirit without baptism must be viewed as exceptional, due to a divine

intervention in a highly significant situation, teaching that Gentiles may be received

into the church by baptism, even when they have not removed their uncleanness

through circumcision and sacrifice.[25]

It is that "exceptional situation" mentioned by Beasley-Murray that must be

emphasized here. The divine manifestation of the Holy Spirit falling on those

Gentiles of Cornelius' household was not for the purpose of saving them, in any

sense, but for the purpose of convincing the apostle Peter and his companions of the

propriety of welcoming the Gentiles into the church of God upon the same

conditions as everyone else. And again from Beasley-Murray:

Whatever the relationship between baptism and the gift of the Spirit elsewhere in

Acts, there appears to be no doubt as to the intention of Acts 2:38; the penitent

believer baptized in the name of Jesus Christ may expect to receive at once the Holy

Spirit, even as he is assured of the immediate forgiveness of his sins.[26]

[24] E. H. Trenchard, op. cit., p. 3.

[25] Beasley-Murray, G. F., Baptism in the �ew Testament (Grand Rapids,

Michigan: Wm. B. Eerdmans, Publishers, 1962), p. 108.

[26] Ibid.

COKE, "Acts 10:44. The Holy Ghost fell on all them, &c.— Probably this effusion

of the Holy Spirit was attended with a glory, as when it fell upon the apostles and

their company on the famous day of Pentecost: and it is most likely, that a glory

always attended the immediate effusion of the Spirit, from the day of Pentecost to

the calling of the idolatrous Gentiles. Thus wasthe Spirit poured down upon

Cornelius and his friends, as upon the apostles, and the hundred and twenty; and

was not communicated by the laying on of the hands of the apostles, as it had been

to the Jewish and Samaritan converts: and the reason why God communicated the

Holy Spirit in this most honourable manner to the first fruits of the devout Gentiles,

was to remove the prejudices of the Jewish Christians, and to make way for their

cheerfully receiving the devout Gentiles into the Christian church, and to all its

privileges. Dr. Lightfoot observes, that one important effect of this descent of the

Holy Spirit upon them, was, that hereby they were enabled to understand the

Hebrew language; and so had an opportunity of acquainting themselves with the

prophesies of the Old Testament. See Acts 10:46.

ELLICOTT, "(44) The Holy Ghost fell on all them which heard the word.—The

words imply a sudden thrill of spiritual joy and elevation which showed itself, as it

had done on the Day of Pentecost (see �ote on Acts 2:4), in a burst of

unpremeditated praise. �ow, as then, the “tongues” manifested themselves, not as

instruments of teaching, but in “magnifying God.” As there is no mention here of

the utterance of praise being in any other language than those with which the

speakers were familiar, there is no ground for assuming that this feature of the

Pentecostal gift was reproduced, and the jubilant ecstatic praise which was the

essence of that gift must be thought of as corresponding to the phenomena described

in 1 Corinthians 14:7-9.

BARCLAY 44-48, "Even as Peter was speaking things began to happen against

which even the Jewish Christians could not argue; the Spirit came upon Cornelius

and his friends. They were lifted out of themselves in an ecstasy and began to speak

with tongues. This to the Jews was the final proof of the astonishing fact that God

had given his Spirit to the Gentiles too.

There are two interesting sidelights in this passage.

(i) These Gentile converts, as always in Acts, were baptized there and then. In Acts

there is no trace of one set of people only being able to administer baptism. The

great truth was that it was the Christian Church which was receiving these converts.

We would do well to remember that in baptism today it is not the minister who is

receiving a child; it is the Church which is receiving the child on behalf of Jesus

Christ and accepting responsibility for him.

(ii) The very last phrase is significant. They asked Peter to wait with them for some

days. Why? Surely in order that he might teach them more. The taking upon

ourselves of church membership is not so much the end of the road as the beginning.

CO�STABLE, "Peter did not need to call for his hearers to repent on this occasion.

As soon as he gave them enough information to trust Jesus Christ, they did so.

Immediately the Holy Spirit fell on them filling them (Acts 10:47; Acts 11:15; cf.

Acts 2:4) and baptizing them (Acts 11:16; cf. Acts 1:5).

God gave His Spirit to individuals from both groups, Jews and Gentiles, solely

because of their faith in Jesus Christ (Acts 11:17). The Gentiles did not have to do

anything but believe on Jesus. They did not need to become Jewish proselytes,

experience baptism in water, undergo circumcision, turn from their sins, or even say

they were willing to turn from them. [�ote: See Roy B. Zuck, "Cheap Grace?"

Kindred Spirit 13:2 (Summer 1989):4-7, for a popular critique of "lordship

salvation."]

�ote that Spirit baptism took place here without the laying on of an apostle's hands.

The identification of Spirit baptism with the apostles was not necessary here, as it

had been with the Samaritans (cf. Acts 8:17-19). Here the important point was the

connection between faith in Jesus Christ alone, apart from any external Jewish rite,

and Spirit baptism.

"Through Peter's experience with Cornelius it is made plain that the norm for this

age for both Jews and Gentiles, is for the Holy Spirit to be given without delay,

human mediation, or other conditions than simple faith in Jesus Christ for both Jew

and Gentile." [�ote: The �ew Scofield ..., p. 1179.]

PETT, "We do not know whether Peter would then have appealed for them to

respond for, before he could do so, the Holy Spirit fell ‘on those who heard the

word’. As he proclaimed that, “through his name every one who believes on him

shall receive remission of sins”, the hearts of the Gentiles responded as one, and the

Holy Spirit fell on them. The experience was powerful and immediate. ‘On those

who heard his words’ probably means the whole receptive company, not just the

particular ones whose hearts responded, because in this company all were

responsive. And this was made apparent in that they ‘spoke with tongues’ and

‘magnified God’. This parallels ‘spoke with tongues and prophesied’ in Acts 19:6.

That being so the magnifying of God would seem to have been in prophecy. This is

confirmed by the fact that words spoken in an unknown tongue would not have had

any specific meaning to those who heard them.

But these miraculous gifts stressed that these Gentiles were being received by God in

the same way as the first believers had been. It is true that no mention is made here

of whether the tongues were understood. But they may well have been, for this

would probably be a multinational gathering, and other tongues which were

understood by the hearers, as at Pentecost, would have sealed to watchers and

recipients alike that God was welcoming people of all races on equal terms. When a

phenomenon has been previously mentioned, and then it is again mentioned much

more briefly in a similar context, we have a right to assume that it is similar in most

respects to the first unless we are told otherwise. Ecstatic tongues coming from

Gentiles might rather have put these Jews who heard them off and made them

apprehensive. They would know of such ecstatic utterances in demon worship. But

if these tongues were similar to those at Pentecost, and understood by some present,

they would therefore be comforting. Whatever 1 Corinthians 12-14 speaks of comes

much later and, as there they are clearly unknown tongues they do not necessarily

relate to these occurrences in Acts, although they may.

45 The circumcised believers who had come with

Peter were astonished that the gift of the Holy

Spirit had been poured out even on Gentiles.

BAR�ES, "And they of the circumcision -Who had been Jews.

Were astonished -Were amazed that Gentiles should be admitted to the same favor as themselves.

CLARKE, "They of the circumcision - were astonished - Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion.

GILL, "And they of the circumcision which believed,.... Or "of the Jews that believed", as the Ethiopic version renders it; the circumcised Jews who believed in Jesus Christ:

were astonished, as many as came with Peter; who were six brethren, as appears from Act_11:12 these were amazed,

because that on the Gentiles also was poured out of the gift of the Holy Ghost; which they before thought was peculiar to the Jews; and this was according to their former notions, and the sentiments of the whole nation, that the Shekinah does not dwell without the land, and only in the land of Israel (o); yea, they sometimes say, only upon the families in Israel, whose genealogies are clear (p): the same they say of prophecy (q), which is one of the gifts of the Holy Ghost, and was one of those which were now bestowed. They own, that before the giving of the law, the Holy Ghost was among the Gentiles, but from that time ceased to be among them (r): hence even these believing Jews wonder at the pouring it forth upon them; which they needed not, had

they known that the legal dispensation was now at an end, and the Gospel dispensation had taken place; in which it had been foretold the Spirit should be poured forth on the dry ground of the Gentiles.

HE�RY, "What impression it made upon the believing Jews that were present (Act_10:45): Those of the circumcision who believed were astonished - those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost,which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.

JAMISO�, "they of the circumcision ... were astonished ... because that on the Gentiles also was poured out, etc.— without circumcision.

CALVI�, "45.The faithful were astonished. He calleth them faithful who were as

yet possessed with a wicked error. So the Lord doth not by and by wipe away all

clouds of ignorance from his, and yet they do not darken the praise of faith before

God, because he pardoneth errors and doth vouchsafe to favor it, as if it were pure

and plain. And yet it is a wonder, that seeing they knew that Peter was sent of God,

they would now be amazed, as at some strange and new thing, because God giveth

the grace of his Spirit to those to whom he would have Christ now preached; but the

sudden change is the cause of this, because, whereas God until that day had

separated the Gentiles from his people as strangers and aliens, he doth now favor

them both alike, and lifteth them up into the like degree of honor. Although we be

also taught by this example, how hard a matter it is for us to wind out ourselves out

of our errors once conceived, especially when they are of any continuance.

COFFMA�, "The outpouring here was like that on Pentecost (Acts 11:15), only in

this case it was not upon the apostles, but upon those who were hearing an apostle.

The clear intention was that of sealing absolutely the reception of Gentiles into the

church of Jesus Christ upon the same basis as others.

COKE, "Acts 10:45-46. They of the circumcision—were astonished, &c.— The Jews

had a proverb among them, that the Holy Spirit would not dwell upon any heathen,

nor even upon any Jew in a prophetic or miraculous manner in a heathen country.

The Jewish Christians, therefore, who camewith St. Peter from Joppa, to be eye-

witnesses of this great event, were quite surprised to see that the divine gift of the

Holy Spirit was poured down upon the Gentiles; for they presently found that this

effusion produced like effects upon them, as it had done upon the Jewish converts;

Cornelius and his companyimmediately exercising the gift of tongues, most

probably in repeating and explaining some part of the Old Testament in the original

language, and magnifying God, by singing psalms or hymns and spiritual songs, by

immediate inspiratio

ELLICOTT, "(45) And they of the circumcision which believed . . .—St. Luke

obviously dwells on this as a testimony, beyond suspicion, to the reality of the gift.

Those who came with Peter were apparently not sharers at the time in the exultant

joy which they were yet compelled to recognise as the Spirit’s work. They listened

with amazement as they heard the rapturous chant burst from the lips of the as yet

unbaptised heathens. Here, accordingly, was one definite fulfilment of Peter’s

vision. Those who so spake had been, as it were, carried up into heaven, as the four-

footed beasts and creeping things had been, and so a proof was given that no man

might henceforth call them common or unclean. Peter himself had indeed learnt

that lesson so fully (Acts 10:28) as not to need this special attestation, but for those

who came with him this evidence was needed and was sufficient.

CO�STABLE, "The outward evidence that God had given His Spirit to these

Gentile believers as a gift was that they spoke in tongues and praised God (cf. Acts

11:15-16). This amazed Peter's Jewish companions because it proved that God was

not making a distinction between Jewish and Gentile believers in Jesus regarding

His acceptance of them.

PETT 45-46, "We do well to pause as we consider this verse. Those who had come

with Peter may have been expecting a number of things, and a number of them may

have been reluctant to come, but what none of them had expected was that God

would give His Holy Unique Spirit to Gentiles. Why, it made them as holy as the

Jewish Christians. They had become indwelt by the Lord in the same way, and that

even while they were uncircumcised. �ote the stress on ‘those of the circumcision.’

That was clearly considered important here, and stresses that the others were

uncircumcised. The ‘circumcised’ consisted of those who had accompanied Peter,

and included Peter himself). They were also ‘believers’, but they were amazed that

God should bless these Gentiles in the same way as He had blessed them,even

though the Gentiles were uncircumcised. They really had no choice but to accept

that God was treating them on an equal basis with the Jewish Christians.

46 For they heard them speaking in tongues[b]

and praising God.

Then Peter said,

BAR�ES, "Speak with tongues - In other languages than their own native tongue, Act_2:4.

And magnify God - And praise God.

CLARKE, "And magnify God - They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted.

GILL, "For they heard them speak with tongues,.... With divers tongues, which they had never learned, and before did not understand: and magnify God; they spoke of the wonderful works of God in these languages, as the apostles did at Pentecost, Act_2:11 they spoke greatly in the praise of God, and gave thanks for his rich grace and mercy bestowed on them:

then answered Peter; as follows.

HE�RY, "How it appeared that the Holy Ghost had fallen upon them (Act_10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act_2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it

JAMISO�, "heard them speak with tongues and magnify God— As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of “the wonderful works of God” in tongues to them unknown (Act_2:11), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise.

Then answered Peter, Can any man forbid water ... which have received the Holy Ghost, etc.— Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?

which have received the Holy Ghost as well as we— and are thus, in all that is essential to salvation, on a level with ourselves.

CALVI�, "46.For they heard them. He expresseth what gifts of the Spirit were

poured out upon them, and therewithal he noteth the use; to wit, that they had

variety of tongues given them, so that they did glorify God with many tongues. Also,

it may be gathered out of this place, that the tongues were given them not only for

necessity, seeing the gospel was to be preached to strangers and to men of another

language, but also to be an ornament and worship to the gospel. But ambition did

afterward corrupt this second use, forasmuch as many did translate that unto pomp

and vain glory which they had received to set forth the dignity of the heavenly

wisdom, as Paul doth sharply reprove this fault in the Corinthians. Therefore, no

marvel if God took away that shortly after which he had given, and did not suffer

the same to be corrupted with longer abuse.

COFFMA�, "Commanded them to be baptized ... Peter did not jump to the

conclusion, as many moderns have done, that "Glory be; this does away with

baptism altogether"; but, as Bruner noted:

It was impossible for the apostles to associate the gift of the Holy Spirit with

anything but baptism; the new converts were immediately baptized.[27]

Moreover, the fact that baptism for Gentiles was necessary to their salvation, no less

than it was declared to be on Pentecost, appears in the facts (1) that an angel of God

told Cornelius that Peter would tell him words whereby he would be saved (Acts

11:14), and (2) that in all of the words spoken by Peter there was but one

commandment, that requiring them to be baptized.

In the name of Jesus ... They are in error who view baptism as here commanded in

the name of Jesus to be any different from that enjoined in the great commission,

"to baptize ... into the name of the Father, and of the Son, and of the Holy Sprit"

(Matthew 28:18-20). Baptism is invariably "in the name of" Jesus Christ, meaning

by his authority; but the purpose is the unity of the convert with the sacred triple

name of Father, Son and Holy Spirit. The baptism "in the name of Jesus" is at the

same time "into the name of the Father, and of the Son, and of the Holy Spirit." As

Campbell said, "The authority by which any act is performed must never be

confounded with the meaning, or intention, of it."[28]

[27] Frederick Dale Bruner, A Theology of the Holy Spirit (Grand Rapids,

Michigan: Wm. B. Eerdmans, Publishers, 1971), p. 193.

[28] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation

Publishing House), p. 76.

CO�STABLE, "Probably Peter and his Jewish companions heard these Gentiles

praising God in Aramaic, which these Gentiles would not have known previously

since Aramaic was a language the Jews spoke. The Jews present would have

understood Aramaic immediately and would have recognized that the ability to

speak in an unstudied language was an evidence of Spirit baptism, as it was at

Pentecost.

Verses 46-48

There was no reason to withhold water baptism from these Gentile converts; they

could undergo baptism in water as a testimony to their faith immediately. They had

believed in Jesus Christ and had experienced Spirit baptism. Baptism with the

Spirit was Jesus' sign of His acceptance of them, and baptism with water was their

sign of their acceptance of Him. They had done everything they needed to do. They

did not need to experience anything more such as circumcision, or admission into

the Jewish community, or the adoption of traditional Jewish dietary laws, or

anything else.

"I have heard people say sometimes that if you are baptized with the Holy Ghost

you do not need to be baptized in water. It is not a question of what you need-it is a

question of what God has commanded." [�ote: Ironside, Lectures on . . ., p. 257.]

The events Luke recorded in Acts 9:32 to Acts 10:48 prepared Peter for the Lord's

further expansion of His church to include Gentiles. Peter had unlocked the door of

the church to Jews on Pentecost (Matthew 16:19; cf. Ephesians 2:14). What

happened in Cornelius' house was "the Pentecost of the Gentile world." [�ote: F. H.

Chase, The Credibility of the Acts of the Apostles, p. 79.] By pouring out His Spirit

on these Gentiles, God showed that in His sight Jews and Gentiles were equal. The

Jew had no essential advantage over the Gentile in entering the church. God

observes no distinction in race when it comes to becoming a Christian (cf. Ephesians

2:11 to Ephesians 3:12).

The Ethiopian eunuch was probably a descendant of Ham, Saul was a descendant of

Shem, and Cornelius was a descendant of Japheth (cf. Genesis 10). [�ote: McGee,

4:545.] Thus with the record of their conversions in chapters 8-10 Luke told us that

the church is equally accessible to all branches of the human family.

Why was the conversion of Cornelius rather than the earlier conversion of the

Ethiopian eunuch the opening of the church's door to the Gentiles? The conversion

of the Gentile eunuch was a case of individual private salvation. The conversion of

Cornelius, on the other hand, involved several Gentiles, and it was public. God had

saved individual Gentiles by faith throughout history (e.g., Rahab, Ruth, �aaman,

et al.). With the conversion of Cornelius, He now, for the first time, publicly brought

Gentiles into the church, the new creation of God, by Spirit baptism. The eunuch

became a Christian and a member of the church, but that was not evident to anyone

at the time of his conversion. With Cornelius' conversion, God made a public

statement, as He had at Pentecost, that He was doing something new, namely,

forming a new body of believers in Jesus. In chapter 2 He showed that it would

include Jews, and in chapter 10 He clarified that it would also include Gentiles. The

sole prerequisite for entrance into this group (the church) was faith in Jesus Christ

regardless of ethnicity, which had separated Jews from Gentiles for centuries. The

distinctive difference between becoming a Christian and becoming a Jew

(religiously) was that God gave the Holy Spirit to every Christian. The sign of this,

for the benefit of the Jews, was that He enabled those to whom He gave the Spirit to

speak in tongues. In the rest of Acts Luke proceeded to narrate the conversion of

various sorts of Gentiles in various parts of the Mediterranean world.

PETT 46-47, "Peter recognised this immediately, and seizing the moment asked ‘the

circumcised’ whether they could think of any reason why these uncircumcised

Gentiles should not be baptised when they had received the Holy Spirit in exactly

the same way as they had. The answer could only be that they could think of no

reason. But the significance of the reply and what followed was stupendous. It

indicated that men could be baptised who were not circumcised in the flesh. �o

longer was circumcision required in order to become one of the people of God and

enter Christ’s new ‘congregation’ (Matthew 16:18). All that was necessary was the

circumcision of the heart (see Acts 7:51; Deuteronomy 10:16; Deuteronomy 30:6;

Jeremiah 9:26), and to be circumcised in Christ by forgiveness (Colossians 2:13).

47 “Surely no one can stand in the way of their

being baptized with water. They have received the

Holy Spirit just as we have.”

BAR�ES, "Can any man forbid water ... - They have shown that they are favored in the same way as the Jewish converts. God has manifested himself to them as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression used here is one that would naturally refer to water as being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.

CLARKE, "Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Act_19:4-6, where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity.

GILL, "Can any man forbid water,.... The use of his river, or bath, or what conveniency he may have for baptizing persons: which shows, that it required a place of some quantity of water, sufficient for baptism by immersion, otherwise it would not be in the power of any man to hinder them having a little water, to be sprinkled or poured on the face: unless rather by water should be meant baptism itself; and then the sense is, who can forbid these persons the ordinance of baptism, or deny the administration of it to them? for such who have the Spirit of Christ, are openly Christ's, and therefore have a right to his ordinances; such, being enlightened by him, are able to see to the end of the

ordinance; and to such only can it be of use, and they only can please God in it: nor should it be forbidden them; this is to withstand God, act contrary to the commission of Christ, and resist the Holy Ghost; no, not though Gentiles: converted Gentiles, have as good a right as any to this ordinance; descent from Abraham gives no right to it; there is no difference among men under the Gospel dispensation; Christ's commission reaches both to Jews and Gentiles; and there is but one baptism for both.

That these should not be baptized; though they are uncircumcised Gentiles:

which have received the Holy Ghost as well as we; the extraordinary gifts of the Spirit; though, no doubt also, they had received the Spirit, as a spirit of illumination and conviction, as a spirit of regeneration, sanctification, and conversion, and as a spirit of faith and adoption, and as a witness, earnest, and pledge of future glory: and receiving him supposes, that they were without him before, and that he is a gift of God's free grace unto them; and which is no other than the baptism of the Spirit, and is a necessary pre-requisite to water baptism; and they that have the one, are right subjects of the other; nor ought it to be denied them. From hence it appears that water baptism is an ordinance of Christ, to be continued under the Gospel dispensation; it was not only what was practised in the times of John and of Christ, but what was practised by the apostles after the ascension of Christ, in compliance with the commission he gave, which could have respect to no other baptism; since the apostles were not capable of baptizing with any other, not with the baptism of the Spirit: and it is certain from hence, and by other instances, that they did baptize in water; and from the apostle's question it seems, that it must be by immersion in water, as before observed; and from what follows it is clear, that such who are partakers of the Holy Spirit and his grace, are the proper subjects of it.

HE�RY, "II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued “These are baptized with the Holy Ghostand therefore what need have they to be baptized with water? It is below them.” No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Act_10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized - because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men!

CALVI�, "47.Peter answered. Peter reasoneth from the thing to the sign; for, seeing

that baptism is an addition or appurtenance of the spiritual grace, he which hath

received the Spirit is also apt [fit] to receive baptism; and this is the (most) lawful

order, that the minister admit those unto the receiving of the outward sign whom

God hath testified to be his children by the mark and pledge of his Spirit; so that

faith and doctrine are first. And whereas unlearned men infer thereupon that

infants are not to be baptized, it is without all reason. I grant that those who are

strangers from the Church must be taught before the sign of adoption be given

them; but I say, that the children of the faithful which are born in the Church are

from their mother’s womb of the household of the kingdom of God. Yea, the

argument which they use preposterously against us do I turn back [retort] upon

themselves; for, seeing that God hath adopted the children of the faithful before

they be born, I conclude thereupon that they are not to be defrauded of the outward

sign; otherwise men shall presume to take that from them which God hath granted

them. As touching the manifest grace of the Spirit, there is no absurdity therein, if

(720) it follow after baptism in them.

And as this testimony maketh nothing for maintenance of their error, so it doth

strongly refute the error of the Papists, who tie the grace of the Spirit to the signs,

and think that the same is fet [fetched] from heaven with enchantments, (721) as

those witches did think that they did pull down the moon with their charms. But

forasmuch as Luke saith that these had the Holy Ghost given them who were not as

yet baptized, he showeth that the Spirit is not included in baptism. Lastly, we must

note that the apostles were content with water alone when as they did baptize, (722)

and would to God this plainness had been retained amongst their posterity, and that

they had not gathered here and there divers trifles, whereof baptism is filth in

Popery. They think that the worthiness of baptism is adorned with oil, salt, spittle,

wax-candles, whereas they are rather filthy pollutions which corrupt the pure and

natural [genuine] institution of Christ.

BE�SO�, "Acts 10:47-48. Can any man forbid water, that these should not be

baptized, &c. — Peter, yielding to the force of evidence, however contrary to his

former prejudices, with great propriety asks this question. He does not say, They

have the baptism of the Spirit, therefore they do not need baptism with water. But

just the contrary: If they have received the Spirit, then baptize them with water.

How easily is this question decided, if we will take the word of God for our guide!

Either men have revived the Holy Ghost, or not. If they have not, Repent, saith God,

and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they

are already baptized with the Holy Ghost, then who can forbid water? As none of

the brethren that came with him pretended to object any thing against it, he

commanded them to be baptized — Immediately; choosing to make use of the

ministry of his brethren in performing that rite, rather than to do it with his own

hands, that by this means the expression of their consent might be the more explicit;

in the name of the Lord — Which implies the Father, who anointed him, and the

Spirit, with which he was anointed to his office. But as these Gentiles had before

believed in God the Father, and could not but now believe in the Holy Ghost, under

whose powerful influence they were at this very time, there was the less need of

taking notice, that they were baptized into the belief and profession of the sacred

Three; though doubtless the apostles generally administered the ordinance in that

very form which Christ himself had prescribed.

COKE, "Acts 10:47. Can any man forbid water, &c.— That is, according to Whitby

and Doddridge, "Who can forbid that water should be brought?" In which view of

the clause one would obviously conclude, that they were baptized by pouring water

upon them, rather than byplunging them in it. "Can any man, how strongly soever

he might formerly be prejudiced against such a thing, any longer hesitate, or offer

one just reason, why these uncircumcised Gentiles should not be baptized with

water, seeing theyhave received the baptism of the HolySpirit, in the same

honourable manner that we, Christ's apostles and first converts, have received it:

Καθως και ηµεις, even as we?" It deserves to be remarked,that of all the institutions

of our holy religion, that of water baptism was least proper to be called in question;

being most invincibly established by the practice both of St. Peter and St. Paul. The

former finding that the houshold of Cornelius had received the Holy Ghost, regards

it as a certain direction for him to admit them into the church of Christ; which he

does by the initiatory rite of water baptism. St. Paul, in his travels through the

Lesser Asia, finding some of the Jewish converts who had never heard of the Holy

Ghost, and on inquiry understanding thatthey had only been baptized by water

unto John's baptism, thought fit to baptize them with water in the name of the Lord

Jesus; that is to say, to admit them into the church: and then laying hands on them,

the Holy Ghost came upon them, &c. See ch. Acts 19:4-6. Yet notwithstanding these

two memorable transactions, there is a people who reject water baptism, pretending

that water baptism is John's baptism, and only a type of baptism by the Holy Ghost,

or by fire: so that when this last came in use, the former ceased, and was abolished.

In the two histories, given above, however, these fancies are fully reproved, and in

such a manner, as if the histories had been recorded for no other purpose; for in the

adventure of St. Paul, the water baptism of Jesus is expressly distinguished from the

water baptism of John; and in that of St. Peter it appears, that water baptism was

used for an admittance into the church of Christ, even after the administration of

baptism by fire, or the communicated power of the Holy Ghost. St. Peter does not

say, "They have the baptism of the Spirit, therefore they do not need baptism with

water;" but just the contrary, "They have received the Spirit, therefore baptize

them with water." Indeed this question were easily decided, if we would take the

plain word of God for our rule. Either men have received the Holy Ghost or not; if

they have not, Repent, saith God, and be baptised, and ye shall receive the gift of the

Holy Ghost: if they are already baptized with the Holy Ghost, then, Who can forbid

water? We may just observe further, that these two heads of the missions to the two

great divisions of mankind, the Jews and Gentiles, here acted in each other's

provinces—Peter, the apostle of the Jews, administering baptism to the Gentile

household of Cornelius; and Paul, the apostle of the Gentiles, administering the

same rite to the Jewish converts: and why was this crossing of hands, but to obviate

that simple evasion, that water baptism was only partial and temporary.

ELLICOTT, "(47) Can any man forbid water . . .—The question was an appeal to

the voice of reason. Could the outward sign be refused, when thus the inward and

spiritual grace had been so manifestly bestowed? Ordinarily, as in the case of the

Samaritans (Acts 8:15-17), the gift of spiritual powers followed, by the subsequent

act of laying on of hands, on the grace given in baptism. �ow even that gift had been

anticipated, and all that remained was the outward act of incorporation with the

society which owned Christ as its Head. While the history thus bore its witness that

the gifts of God may flow through other channels than the outward forms which

Christ had appointed, it testified no less clearly that no spiritual gifts, however

marvellous, superseded the necessity of obedience to the law of Christ which had

appointed those outward forms. The exceptional gift was bestowed, in this instance,

to remove the scruples which “those of the circumcision” might otherwise have felt

as to admitting Gentiles, as such, to baptism; and having served that purpose, as a

crucial instance, was never afterwards, so far as we know, repeated under like

conditions.

48 So he ordered that they be baptized in the

name of Jesus Christ. Then they asked Peter to

stay with them for a few days.

BAR�ES, "And he commanded them ... -Why Peter did not himself baptize them is unknown. It might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to prevent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. See 1Co_1:14-17, “Christ sent me not to baptize, but to preach the gospel.”

CLARKE, "To be baptized in the name of the Lord - That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Savior and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers.

Then prayed they him to tarry certain days - They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the

Gentiles admitted to the same privileges with the Jews.

1. God is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that “there is nothing which concerns their present or eternal welfare in which God does not interest himself.” We often, to our great spiritual detriment, lose sight of this truth, because we think that the Majesty of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart.

2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that “God has way every where, and that all things serve the purposes of his will.” We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart.

3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, Rom_8:28.

4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us outward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God’s bounties. He who is taught by the Spirit of God will be saved from both.

GILL, "And he commanded them to be baptized,.... By some of the six brethren that came with him from Joppa, who might all of them, at least some of them, be ministers of the Gospel: and this he ordered to be done

in the name of the Lord; that is, of the Lord Jesus Christ, though not to the exclusion of the Father, and of the Spirit: perhaps the phrase, "in the name of the Lord", may stand connected with the word commanded; and the sense be, that in the name of the Lord, and by authority from him, he ordered them to be baptized:

then prayed they him to tarry certain days; partly to express their gratitude to

him for the favour they had received through him as an instrument, and partly that they might be more instructed and established by him. And these baptized persons very likely laid the foundation of a Gospel church state in this place, which we find to continue in succeeding ages; in the "second" century Theophilus presided over it; and in the "third" century Origen and Pamphilus, were presbyters of it; and in the same age, succeeding one another, Theoctistus, Domnus, and Theotecnus were bishops of it; and in the beginning of the "fourth" century, Eusebius the famous ecclesiastical historian was bishop of this church, after him Acacius; in the fifth century Gelasius the successor of Eunomius bore the same office in it; and in the "sixth" century the bishop of this place was present in the fifth synod at Constantinople; and in the "seventh" century it appears there was a church in this place: in which century the Arabians, after they had besieged this city seven years, took it, and killed seven thousand persons in it; and since it has been in the hands of the Turks; and this seems to have put an end to the ecclesiastical state of this place, as Christian (s).

HE�RY, " Peter did not baptize them himself, but commanded them to be baptized,Act_10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did - lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, 1Co_1:15. the apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur - What a man does by another, he may be said to do by himself.

III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them - they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.

JAMISO�, "he commanded them to be baptized— not doing it with his own hands, as neither did Paul, save on rare occasions (1Co_1:14-17; compare Act_2:38; Joh_4:2).

prayed ... him to tarry certain days— “golden days” [Bengel], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle’s discourse.

CALVI�, "48.And he commanded them to be baptized. It was not of necessity that

baptism should be ministered by Peter’s hand, as Paul doth likewise testify that he

baptized few at Corinth, for other ministers might take this charge upon them.

Whereas he saith, in the name of the Lord, it must not be restrained unto the form,

as we have said in the third chapter; but because Christ is the proper scope of

baptism, therefore are we said to be baptized in his name. When as Luke saith, last

of all, that Peter was requested by Cornelius and his kinsmen that he would tarry a

few days, he commendeth in them their desire to profit. They were, indeed, endued

with the Holy Ghost; but they were not so come to the top, but that confirmation

was as yet profitable for them. And, according to their example, so often as

opportunity to profit offereth itself, we must use it diligently; and let us not swell

with pride, which stoppeth the way before doctrine. (723)

ELLICOTT, "48) And he commanded them . . .—It would seem from this that St.

Peter acted on the same general principle as St. Paul (1 Corinthians 1:14-17), and

left the actual administration of baptism to other hands than his own. Who

administered it in this instance we are not told. Possibly there may have been an

ecclesia already organised at Cæsarea, as the result of Philip’s work, and its elders

or deacons, or Philip himself, may have acted under Peter’s orders. If those who

came with him from Joppa had so acted, it would probably we may believe, have

been stated.

Then prayed they him to tarry certain days.—The days so spent must have included

at least one “first day of the week,” and both in the solemn breaking of bread, and

in the social intercourse of the other days, Peter must have mingled freely with the

new converts, eating and drinking with them (Acts 11:2), without any fear of being

thereby defiled. That visit to Cæsarea, St. Luke dwells on as one of the great

turning-points in the Apostle’s life, attesting his essential agreement with St. Paul.

We can well understand how he shrank from marring the effect of that attestation

by recording the melancholy inconsistency of his subsequent conduct at Antioch

(Galatians 2:11-12).

PETT, "‘Then prayed they him to tarry certain days.’

The Gentiles then begged him to stay with them for many days that he may teach

them more concerning their new faith. And as always when Scripture leaves us

standing in the air we may assume that he did.

COKE, "Acts 10:48. Baptized in the name of the Lord.— That is, the Lord Jesus. As

these devout Gentiles had before believed in God the Father, and could not nowbut

believe in the Holy Ghost under whose powerful influence they were at this very

time, there was the less need of taking notice that they were baptized into the belief

and profession of the sacred three, though doubtless the ordinance was

administered in that very form which Christ himself had prescribed. St. Peter

possibly might choose to make use of the ministry of his brethren in performing this

rite, rather than do it with his own hands, that by this means the expression of their

consent might be the more explicit. After all these things had happened, the new

converts desired St. Peter to tarry with them some days longer; and, as willing

further to assist, instruct, and comfort them, he readily consented; and most

probably the gospel in consequence gained much ground in Caesarea. It is

observable, that the gospel made its way first through the metropolitan cities: it first

prevailed in Jerusalem and Caesarea; afterwards, in Philippi, Athens, Corinth,

Ephesus, and Rome itself. Mr. Moyle supposes, that there were several idolatrous

rites required at that time of the Roman soldiers, entirely inconsistent with the

profession of Christianity; and that therefore Cornelius must have quitted the army

upon his becoming a Christian. But he was no idolater when St. Peter went to

preach to him; and the scripture is entirely silent about his continuing in the army,

or leaving it, on his taking up the profession of Christianity.

Inferences.—We have now entered on a series of the history in which we ourselves

are intimately concerned: we now are viewing the first fruits of the Gentiles

gathered into the church; and let us behold the scene with gratitude and delight.

Most amiable and exemplary is the character of Cornelius, who, though exposed to

all the temptations of a military life, maintained not only his virtue but his piety too.

He feared God, and he wrought righteousness; and daily presented before God

prayers and alms, which added a beauty and acceptance to each other: and he was

also an example of domestic, as well as of personal religion; as if he had been trained

up under the discipline of that heroic general and prince, who so publicly and so

resolutely declared before an assembled nation, even on the supposition of their

general apostacy, As for me and my house, we will serve the Lord. Joshua 24:15.

To him God was pleased to send the gospel; and the manner in which he sent it, is

highly worthy of our remark. An angel appeared, not himself to preach it, but to

introduce the apostle to whom that work was assigned.—With what holy

complacency of soul did Cornelius hear, by a messenger from heaven, that his

prayers and alms were come up for an acceptable memorial before God! They,

whose prayers and alms are proportionably affectionate and sincere, may consider

it as a testimony borne to the gracious manner in which an impartial and immutable

God regards and accepts them through the infinite and alone merit of his own

eternal Son.

St. Peter retires for secret prayer in the middle of the day, choosing a convenient

place; and in that retirement the vision of the Lord meets him—a vision mysterious

indeed in its first appearances, but gradually opened by divine Providence; the

process of which renders many things plain, which at first seemed dark and

unaccountable.

This vision declared to him in effect the abolition of the Mosaic ceremonial law: and

we see here with pleasure, that strict as his observation of it had been from his very

infancy, he was not now disobedient to the heavenly vision, but freely received the

uncircumcised, and freely went to be a guest to one who was so. Thus let us always

preserve an openness and impartiality of mind; and in proportion to the degree in

which we are willing to know the truth, we shall find that the truth will make us

free. John 8:32.

�evertheless, as it was an affair about which some difficulties might arise, and some

censures may even in the way of duty be incurred, he takes some of the brethren

with him, that their concurrence in what he did, might be a farther justification of

his conduct to those who were not perhaps sufficiently aware of the divine direction

under which he was. How agreeable a mixture of prudence and humility! Let it

teach us on all proper occasions to express at once a becoming deference to our

brethren, and a prudent caution in our own best intended actions, that even our

good may not be evil spoken of, when it lies in our power to prevent it. Romans

14:16.

�or is there any room to wonder, that a man of Cornelius's benevolent character

should be solicitous to bring his kindred and friends into the way of that divine

instruction, which he hoped himself to receive from the revelation now opening

upon him. What nobler or more rational office can friendship perform! and how

deficient is every thing that would assume such a name, which does not extend itself

to a care for men's highest and everlasting interests.

It must, no doubt, be some prejudice in favour of St. Peter on the minds of these

strangers, to see that he declined that profound homage which good Cornelius, in a

rapture of humble devotion, was perhaps something too ready to pay him. The

ministers of Christ never appear more truly great, than when they arrogate least to

themselves, and, without challenging undue respect, with all simplicity of soul, as

fellow-creatures and as fellow-sinners, are ready to impart the gospel of Jesus, in

such a manner as to shew that they honour him above all, and have learned of him

to honour all men.

That humble subjection of soul to the divine authority which Cornelius, in the name

of the assembly, expressed, is such as we should always bring along with us to the

house of the Lord: and happy is that minister, who, when he enters the sanctuary,

finds his people all present before God, to hear the things which God shall give him

in charge to speak to them, and heartily disposed to acquiesce in whatever he shall

say, so far as it shall be supported by those sacred oracles by which doctrines and

men are to be tried.

Well might St. Peter apprehend so evident a truth as that which he here professes,

that God is no respecter of persons, but every where accepteth those that fear him,

and express that reverence by working righteousness: Let us rejoice in this thought;

and while we take care to shew that this is our own character, let us pay an

impartial regard to it wherever we see it in others, still cultivating that wisdom from

above which is without partiality, as well as without hypocrisy. James 3:17.

We also know that important word which God sent to Israel, preaching peace by

Jesus Christ, the Lord of all. May we know it to saving purposes, and believing in

him receive the remission of our sins in his name! May we shew ourselves the

genuine disciples of this divine Master, by learning of him, according to our ability,

to go about doing good, sowing, as universally as may be, the seeds of holiness and

happiness wherever we come! And then, should the treatment which we meet with

be such as our Lord found, should we be despised and reproached, should we be

persecuted and at length slain, he who raised up Christ from the dead, will in due

time also raise up us; having suffered, we shall reign with him, (2 Timothy 2:12,)

and share that triumph in which he shall appear as the appointed Judge both of the

quick and dead.

Let us not esteem it any objection against his divine mission, that he did not humour

the wantonness of men so far, as to appear in person to all the people after his

resurrection; it is abundantly enough that he appeared to such a number of chosen

witnesses, who were thus enabled to evidence the truth of their testimony by the

demonstration of the Spirit and power. 1 Corinthians 2:4. Of this what passed with

regard to these converts, when the Holy Spirit fell upon them and they spake with

tongues, is an instance worthy of being had in everlasting remembrance: Let us

rejoice in this anointing of the first fruits of the Gentiles, by which their adoption

into the Christian family of God was so illustriously declared; and let us be ready,

after the example of St. Peter, whatever preconceived prejudices it may oppose, to

receive all whom the Lord hath received, from whatever state his grace has called

them, and cordially to own them as brethren whom our heavenly Father himself

does not disdain to number among his children.

REFLECTIO�S.—1st, The gospel had for about seven years been preached to Jews

only, and the apostles as yet seem not to be fully apprized of the extent of their

commission. But now a door of faith is opened to the Gentiles, and St. Peter is first

sent expressly to preach the gospel to them. We have an account,

1. Of Cornelius, the first-fruits of the Gentiles to the gospel of Christ. He was a

centurion, captain over a hundred soldiers, belonging to the regiment, or band

called the Italian, in garrison at Caesarea; and though arms were his profession, he

was singularly devout, having abandoned the idolatry in which he was bred, and

become a proselyte of righteousness, worshipping and fearing God with all his

house, who were influenced by his pious example; a man of distinguished liberality,

who gave much alms to the people, Jews or Gentiles, that appeared truly

necessitous; and prayed to God alway, and particularly observing the Jewish stated

hours of prayer, and much engaged in private with his Maker. �ote; (1.) It is no

disparagement to a soldier to be found upon his knees: the soldier who truly fears

God, will be most ready to fight and die for his country. (2.) Where the master of a

family fears God, we may be assured his house will be a house of prayer. (3.)

Charity is the inseparable attendant on a gracious character; whilst a niggard's

hand and heart prove the total absence of vital godliness.

2. An angel appears to Cornelius as he is at prayer. Affrighted with this celestial

visitant, the centurion with deepest reverence desires to know the purport of his

coming, fearing lest he brought some message of evil. But the angel soon quieted his

fears, and said unto him, Thy prayers and thine alms are come up for a memorial

before God; are graciously accepted as the genuine fruits of thy faith and love,

according to the measure of light which thou hast received. And now send men to

Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon a

tanner, whose house is by the sea-side; he shall tell thee what thou oughtest to do.

Cornelius seems already to have been a proselyte, and to have been living in the

faith of the promised Messiah according to the prophesies, but as yet he had not

heard him preached as actually become incarnate. However, to put an honour on

the gospel ministry, the angel gives him no farther information, but refers him to the

divinely-appointed ministers of the word.

3. �o sooner was the angel departed, than immediately Cornelius called two of his

household servants, and a devout soldier of them that waited on him continually,

who being truly religious, like his master, was always kept near his person. To these

he related his extraordinary vision, and ordered them to proceed early in the

morning to Joppa, and, telling Peter the occasion, to desire he would return with

them to Caesarea. �ote; They who are truly godly themselves, delight to have those

near them as servants, who are par-takers of the same grace.

2nd, The servants of Cornelius departing early in quest of St. Peter, the Lord

prepares him to give them a welcome reception. He, like his countrymen, was still

prejudiced against the Gentiles, and thought that all familiar communication with

them was unlawful: the Lord therefore is pleased, in a marvellous way, to overrule

these prepossessions.

1. A vision appeared to him when he went up to the top of the house to pray, where

he might be most retired, just before the servants of Cornelius arrived. It was noon,

and while he was thus devoutly engaged, he became very hungry, and would have

eaten; but while they made ready some refreshment for him, he fell into a trance; a

supernatural extacy came upon him; and, to shew him the mystery of the calling of

the Gentiles into the Christian church, a people whom he had been used to regard as

unclean, he saw heaven opened, in token of some farther revelation of God's will

now about to be made to him; 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, wherein,

suitably to his present hungry situation, there were all manner of four-footed beasts

of the earth, and wild beasts, and creeping things, and fowls of the air; and there

came a voice to him, saying, Rise, Peter; kill and eat, without distinction of clean or

unclean. Peter, though hungry, objected to the proposal, �ot so, Lord: he could not

think of transgressing the ceremonial law; for, says he, I have never eaten any thing

that is common or unclean. The voice a second time addressed him, saying, What

God hath cleansed, that call not thou common. He who first commanded a

distinction of meats, had a right to abrogate it again if he pleased; and as he had

taken the Jews for his peculiar people, he might also bring the Gentiles to share the

blessings of the same gracious covenant: and as this was now his purpose, Peter

might safely eat whatever was set before him, and go and converse with, and preach

to the Gentiles without fear of pollution. This was done thrice, to shew the certainty

of the vision, and engage his attention to it; and the vessel was received up again into

heaven.

2. The vision soon receives an explication. St. Peter was now seriously considering,

but at a loss to know what this vision meant; and just then the men whom Cornelius

had sent, were at the door inquiring for him. The Spirit therefore gives him an

intimation what messengers waited for him below; and, though they were Gentiles,

bid him go with them, doubting nothing of the unlawfulness of being in their

company, for they were divinely sent by his orders. �ote; While we are in simplicity

desiring in our difficulties to know God's will, he will by some gracious intimations

direct us aright.

3rdly, St. Peter, having received full satisfaction, went down without delay to the

messengers.

1. Having told them that he was the person whom they sought, he desired to be

informed of the cause of their coming: and they said, Cornelius the centurion, a just

man, eminent for his probity and integrity among men, and one that feareth God,

though a Gentile, a worshipper of the God of Israel, and of good report among all

the nation of the Jews, who respect his amiable and exemplary character, was

warned from God by an holy angel, to send for thee into his house, and to hear

words of thee concerning the things that make for his everlasting peace.

2. St. Peter hereupon courteously received and lodged the messengers that night,

and on the morrow went away with them for Caesarea, accompanied by certain

brethren from Joppa, who might desire to be present at this interview, or more

probably went at Peter's request, that they might be witnesses for him, if at any time

he should be blamed by his Jewish brethren for visiting a Gentile family. �ote; (1.)

It becomes ministers and all Christians to be hospitable. (2.) When there is danger

that our conduct may be censured, or our conversation misrepresented, it is prudent

to have witnesses for what passes, to whom we can appeal.

3. The second day, in the afternoon, St. Peter and the messengers entered Cesarea,

where Cornelius with eager expectation waited his arrival, having called his

kinsmen and near friends to share with him the blessing of Peter's discourse. �ote;

The greatest kindness we can shew our friends, is to invite them to partake with us

of our spiritual mercies, and to join in our religious exercises.

4. Cornelius received the apostle with deepest reverence and respect, and paid him

excessive honour; he fell at his feet, as he entered the house, and worshipped him,

prostrate before him, as if he had been the mightiest potentate. But the apostle, too

humble and modest to accept such profound admiration, took him up, would not

suffer him to stay in that posture, saying, Stand up, I myself also am a man, a poor

mortal, of like passions with thyself, though honoured with this office of apostleship.

And thereupon familiarly conversing with him, he entered into the house, where a

number of persons were assembled, desirous to hear Peter's words, and affording

him a larger field of usefulness than he might have expected. �ote; It is a great

encouragement to speak, where we meet a large and attentive audience.

5. St. Peter inquires the cause wherefore Cornelius sent for him, saying to him and

the company, Ye know that it is unlawful, and looked upon as an abominable thing,

for one that is a Jew, as I am, to keep company with, or come unto one of another

nation in any way of familiar intercourse. But, though I long thought so, God hath

of late shewed me, that I should not call any man common or unclean, on account of

his being of a different nation. Obedient therefore to the admonition of God, came I

unto you without gainsaying, as soon as I was sent for; perfectly persuaded of his

will in this matter. I ask therefore for what intent ye have sent for me? that I may be

able suitably to improve the present opportunity, to God's glory, and for your good.

6. Cornelius relates the late occurrences, which occasioned the present meeting.

Four days ago I was fasting until this hour, and at the ninth hour I prayed in my

house, when the evening sacrifice was offering, one of the usual hours of prayer: and

behold, in answer to my requests for divine direction and guidance, a man stood

before me in bright clothing, an angel in a human form; and, addressing me, said,

Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight

of God: 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, and give thee the direction which thou art seeking.

Immediately therefore, without delay, I sent to thee; and thou hast well done, that

thou art come; we regard it as a singular kindness done to us, and doubt not but it

will be highly pleasing to God. �ow therefore are we all here present before God;

met in his fear, hoping for his mercy, and expecting his special presence and

blessing, seriously disposed to hear, and desirous to embrace and obey all things

that are commanded thee of God, whom we with all reverence receive as a

messenger expressly sent from him to lead us in the way of salvation. �ote; (1.) The

gospel then comes with effect, when those who sit under it shew solemn attention

and seriousness, receiving it not as the word of man, but as the word of God. (2.)

They who are sincere with God, desire to hear and know all his will; not merely

what he promises, but what he commands, however displeasing it may be to flesh

and blood.

4thly, St. Peter, on comparing his own vision with that which Cornelius related, was

now fully persuaded of God's gracious designs toward the Gentiles; and therefore

with great warmth of affection, delight, and earnestness, addressed this attentive

auditory.

1. He expresses his full persuasion, notwithstanding all his former prejudices, that

the Lord had now abolished all national distinctions, and designed that his gospel

should indiscriminately be preached to Jews and Gentiles. Of a truth I perceive that

God is no respecter of persons, on account of any external circumstances of birth,

rank, or country; but in every nation, he that feareth him, and worketh

righteousness, is accepted with him.—�ot that we are to conceive that these are the

foundation of acceptance before God: no: they are only the fruits of that faith which

embraces the righteousness which is of God, (see my Annotations on this chapter,

and on the Epistle to the Romans). The meaning of the apostle seems to be, That

Gentiles, as well as Jews, though uncircumcised, were capable of partaking of God's

favour, and their works were accepted through faith. Of this number Cornelius was

one: and God in mercy therefore was now leading him into fuller discoveries of the

truth as it is in Jesus.

2. He refers them to the reports which had been every where spread of the life,

miracles, doctrines, death, and resurrection of Jesus. The word which God sent unto

the children of Israel, preaching peace by Jesus Christ, the glad tidings of

reconciliation with an offended God through him, (He is Lord of all, the self-existent

Deity, God over all, and as Mediator incarnate invested with all power in heaven

and earth)—that word, I say, ye know, which was published throughout all Judea,

after the baptism which John preached, by Jesus himself and his disciples, the fame

of which could not but have reached them; How God anointed Jesus of �azareth

with the Holy Ghost and with power, authorizing and enabling him to perform the

most astonishing miracles in proof of his divine mission; who went about doing good

to the bodies and souls of men, by his heavenly doctrine instructing them, and by his

miracles of grace healing all that were oppressed of the devil, under whatever

disease or torment, or corporal possession, they laboured: for God was with him,

mightily supporting him, and testifying his high approbation of him. And we are

witnesses of all things which he did both in the land of the Jews and in Jerusalem,

having been his constant followers and disciples; whom they slew and hanged on a

tree, a death the most painful and ignominious, in hatred of his pretensions as the

promised Messiah, because he corresponded not with their carnal notions of his

character and office: him God raised up the third day, to their confusion, and in

testimony of his perfect satisfaction in this divine Redeemer's undertaking; and

shewed him openly, after his resurrection; not to all the people, who had so

obstinately rejected the clearest evidence of truth; but unto witnesses chosen before

of God, even to us, who did eat and drink with him after he rose from the dead, and,

from the fullest conviction of our senses, were assured of his resurrection, and were

appointed by him to bear our testimony thereto. And he commanded us to preach

unto the people, and to testify that it is he which was ordained of God to be the

Judge of quick and dead, before whom all must appear, and give an account of the

things done in the body. To him give all the prophets witness, from the beginning

speaking of him as the great subject of their discourses, and pointing to him under

various types and figures, that through his name, through his sacrifice and

obedience unto death, whosoever believeth in him shall receive remission of sins,

justified freely and fully from all his transgressions, whether he be Jew or Gentile.

�ote; (1.) The remission of sins is the first great gospel promise, and the door of

admission to all the rest. (2.) If we believe that Jesus shall indeed shortly be our

Judge, we cannot but be anxiously solicitous to secure an interest in his favour.

5thly, While these words were yet dropping from the apostle's lips, God himself

appears, bearing witness to the gospel which Peter preached.

1. The Holy Ghost, in his miraculous gifts as well as gracious influences, fell on all

them which heard the word, as on the disciples at the day of Pentecost; 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, though

they were neither circumcised nor baptized; for they heard them speak with

tongues, and magnify God; like the other ministers of the gospel, they were equally

qualified for that service, in which, probably, the Lord designed to employ the first-

fruits of the Gentiles; and in the various languages which they spoke, adored God

for the blessings of that redemption in Christ Jesus, of which they now were made

partakers. �ote; They who have received the Holy Ghost, cannot but desire to

magnify God, seeking the divine glory in the exercise both of his gifts and graces.

2. St. Peter, no longer dubious, hesitates not to admit them into the church by the

instituted rite of baptism. It would be highly absurd, for the most rigid Jewish

Christian to object against admitting those to the sign and seal of the covenant, who

had received the gifts and graces of the covenant. Can any man forbid water, that

these should not be baptized, which have received the Holy Ghost as well as we? The

point was too clear to admit of a scruple; and therefore he commanded them to be

baptized in the name of the Lord. Hence it appears evidently, that water-baptism is

an ordinance to be used by those who are most clearly baptized with the Holy Ghost.

3. They entreated St. Peter to tarry certain days with them, that they might enjoy

the edification and comfort of his farther ministrations. �ote; (1.) They who have

received a blessing under the discourse of a gospel minister, covet to hear more. (2.)

The most advanced in gifts and graces are never to think themselves above

attendance on the ministry of the word.