Acts 10:17

Act 10:17-18. Now 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_10:17. ἐν ἑαυτῷ διηπόρει, doubted in himself, or mas much perplexed in himself (as in Act_2:12, Act_10:24), seems to intimate that Peter’s trance was over and Peter himself returned to his ordinary consciousness.

Act_10:19. The Spirit said unto him.—Neander thinks that Peter’s attention was first arrested by the sound of the men’s voices in the court below, and that the Spirit only explained to him the connection between their visit and his meditations. This, however, is incorrect. The numeral three is by some codices omitted, while others have two; and instead of the present seek the participle seeking. Westcott and Hort read men seeking; Alford, Hackett, and Zöckler men seek.

Act_10:21. Which were sent unto him from Cornelius should be omitted on the authority of the best MSS.

Act_10:22. Warned from God, one word ἐχρηματίσθη, signifies was divinely instructed. (Compare Mat_2:12; Mat_2:22.)

Act_10:23. For Peter went away, the best authorities read, he arose and went away. The brethren from Joppa were six in number (Act_11:12), the whole company ten.

HOMILETICAL ANALYSIS.—Act_10:17-23

Cornelius’s Messengers at Joppa; or, the Gentile knocking for Admission

I. The arrival of the messengers at Joppa.—

1. The time of their arrival. “While Peter doubted in himself what the vision he had seen should mean.” A reminder that inspired men often saw and heard, thought and spoke, more than they could immediately understand. As Joppa was thirty Roman, or twenty-seven and a half English miles, from Cæsarea, Cornelius’s servants would not require to leave their master’s house till the morning after the vision (Act_10:9) in order to reach Simon’s dwelling about, or shortly after, noon; although it is quite probable that they started the night before the day of their arrival.

2. Their conduct on arrival. Like good servants, they carried out their master’s instructions with exactness. Having inquired for Simon’s house and been directed thither, they stood before the gate, which opened directly into the house or court, where, having called on some one to come out, they respectfully asked if Simon, surnamed Peter, lodged within. How many blunders might he avoided were all messengers equally faithful and minute!

II. The direction of Peter by the Spirit.—

1. The announcement. “Behold (three), men seek thee!” The numeral, omitted by the best codices, was probably inserted from Act_10:7 or Act_11:11. If, however, it formed part of the communication inwardly whispered to Peter, it sufficiently proved that communication to be supernatural. The notion that Peter came to know about the presence of the men by hearing their footsteps and voices in the court below (Neander) is contemptuously rejected by critics of the Baur and Zeller school.

2. The commandment. “Arise and get thee down, and go with them nothing doubting”—i.e., making no scruples on the ground that they are heathen. This again confirms the supernatural character of the prompting of which Peter was conscious, since, though from the housetop, he might have heard the men calling for him, it is little likely he could either have known them to be three, or guessed what they wanted.

3. The incitement. “For I have sent them.” Peter having recognised the voice that spake within him to be Christ’s or the Spirit’s, and having learnt that Christ had sent the messengers, immediately proceeded to grant them an interview.

III. The conversation of Peter with the messengers.—

1. Peter’s introduction of himself and inquiry at the messengers. “Behold, I am he whom ye seek” (compare Joh_18:4-8)—an example of frank courtesy; “What is the cause wherefore ye are come?”—a pattern of direct speech (Mat_5:37).

2. The reply of the messengers concerning their master. Announcing

(1) his name—Cornelius;

(2) his rank—a centurion;

(3) his character—a righteous man, a person of rectitude (δίκαιος), one that feareth God (φοβούμενος τόν θεόν), and of good report, or well reported of by all the nation of the Jews (compare on Act_10:1-2), like Ananias (Act_22:12) and Demetrius (3Jn_1:12). That man must be good who is well reported of by his own domestics or servants.

(4) His vision—“warned of God,” or divinely instructed (compare Mat_2:12), “by a holy angel”—i.e., through his agency (Peter was instructed by the Spirit), “to send for thee into his house, and to hear words from thee.” With this the last vestige of doubt disappeared from Peter’s mind. “He called them in and lodged them,” as Laban did the messengers of Abraham (Gen_24:31).

IV. The journey of Peter to Cæsarea.—

1. After providing the messengers with hospitable entertainment. “He called them in and lodged them” over night. Hospitality to strangers a duty practised in Old Testament times (Gen_18:3; Gen_19:1; Gen_24:31; Exo_2:20), and enjoined upon Christians (Rom_12:13; 1Ti_3:2; 1Ti_5:10; Heb_13:2).

2. With cheerful alacrity. “On the morrow he arose and went with them,” in obedience to God’s command, and in accordance with their invitation.

3. Accompanied by certain brethren from Joppa. Six in number (Act_11:12), they may have escorted the Apostle as his personal friends, or out of a natural desire to see the issue of so remarkable an occurrence.

Learn.—

1. The duty of looking for and following the Spirit’s guidance.

2. The beauty of Christian courtesy.

3. The excellence of household piety.

4. The value of fidelity in service.

HINTS AND SUGGESTIONS

Act_10:17. The Embassy from Cœsarea to Joppa.—A testimony to—

I. The poverty of heathenism, which has nothing that can satisfy the soul.

II. The power of the gospel, which can draw towards itself men of all ranks and characters.

III. The love of God, who will have all men to be saved.

Act_10:19-20. The Offices of the Spirit towards Christ’s Servants.

I. To inform their minds.—“Behold three men seek thee!”

II. To direct their steps.—“Arise and go with them!”

III. To find them work.—“I have sent them!”

Act_10:22. Cornelius’s Certificates of Character were three.

I. That of the angel, which was practically that of God (Act_10:4).—Compare the cases of Daniel (Dan_10:11) and Nathanael (Joh_1:47). Who would not wish to be possessed of such a testimonial to the genuineness of one’s piety? The nearest approach to this is the witness of the Spirit through the word (Rom_8:16).

II. That of his messengers, who were members of his own household (Act_10:7). He whose piety can stand the inspection of those whose eyes are constantly upon him is beyond all question a sincere disciple. Many who are supposed to be saints abroad are known to be the opposite at home.

III. That of the nation of the Jews, who might almost be considered his enemies. When a man’s foes are compelled to acknowledge his goodness, he must have reached a high point of excellence. Compare the case of the centurion of Capernaum (Luk_7:4) Even the testimony of one’s neighbours is no small guarantee of substantial worth. Compare the cases of Timothy (Act_16:2) and of Demetrius (3Jn_1:12).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

10:17 Peter was very perplexed: The meaning of the vision would become clear through the events that followed (10:17-48; see 11:1-18): Peter should not hesitate to enter or even eat in the home of a Gentile because God has accepted Gentiles and cleansed them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 10:17. Ἐν ἑαυτῷ, within himself) It is by implication indicated, that Peter was now no longer in a state of trance. Comp. ch. Act 12:11 (Peter, after his deliverance from prison, “Now I know of a surety that the Lord,” etc.).—διηπόρει, doubted, was perplexed) The apostles were not without care for knowledge.—ἰδοὺ, behold) Often the things which encounter the godly from within and without at the one time mutually reveal one another [shed light one upon the other]. The things which thus meet and concur together are wisely to be weighed in the mind.—διερωτήσαντες) having by inquiry reached, or found out.—Σίμωνος, of Simon) The names indicated by the angel were a matter of surprise both to the inquirers and to the people of Joppa.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_10:17-20. The ἔκστασις was now over. But when Peter was very doubtful in himself what the appearance, which he had seen, might mean (comp. Luk_8:9; Luk_15:26). The true import could not but be at once suggested to him by the messengers of Cornelius, who had now come right in front of the house, to follow whom, moreover, an internal address of the Spirit urged him.

ἐν ἑαυτῷ] i.e. in his own reflection, contrasted with the previous ecstatic condition.

διηπόρ.] as in Act_5:24, Act_2:12.

καὶ ἰδού] See on Act_1:10.

ἐπὶ τὸν πυλῶνα] at the door. See on Mat_26:71.

φωνήσαντες] Kuinoel quite arbitrarily: sc. τινὰ, evocato quopiam, quod Judaei domum intrare metuebant, ver.18. They called below at the door of the house, without calling on or calling forth any particular person, but in order generally to obtain information from the inhabitants of the house, who could not but hear the calling. That Peter had heard the noise of the men and the mention of his name, that he had observed the men, had recognised that they were not Jews, and had felt himself impelled by an internal voice to follow them, etc., are among the many arbitrary additions (of a supplementary kind) which Neander has allowed himself to make in the history before us.

ἀλλὰ ἀναστὰς κατάβηθι] ἀλλά with the imperative denotes nothing more than the adversative at. Men seek thee: but (do not let yourself be sought for longer and delay not, but rather) arise (as Act_10:13) and go down. The requisition with ἀλλά breaks off the discourse and renders the summons more urgent. See Fritzsche, ad Marc. p. 370; Baeumlein, Partik. p. 17 f.

μηδὲν διακρινόμ.] in no respect (Jak. i. 6; Bernhardy, p. 336) wavering (see on Rom_4:20); for I, etc. The πνεῦμα designates Himself as the sender of the messengers, inasmuch as the vision (Act_10:3-7) did not ensue without the operation of the divine Spirit, and the latter was thus the cause of Cornelius sending the messengers.

ἐγώ] with emphasis. Chrysostom rightly calls attention to the κύριον and the ἐξουσία of the Spirit.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 10:17 . διηπόρει : “was much perplexed,” R.V., cf. Act 2:12 , Act 5:24 ; see Page’s note, Acts , p. 145. τί ἂν εἴη : on the optative in indirect questions used by St. Luke only, with or without ἂν , see Simcox, Language of the N. T. , p. 112; Burton, N. T. Moods and Tenses , pp. 80, 133. διερωτήσαντες : only here in N.T., not in LXX, but in classical Greek for asking constantly or continually; preposition intensifies. Here it may imply that they had asked through the town for the house of Cornelius (Weiss). πυλῶνα , cf. Act 12:13 (and Blass, in loco ). R.V. renders not “porch,” as in Mat 26:71 , but “gate,” as if it were θύρα . The πυλών was properly the passage which led from the street through the front part of the house to the inner court. This was closed next the street by a heavy folding gate with a small wicket kept by a porter (see Alford on Matt., u. s. , and Grimm-Thayer, sub v. ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) While Peter doubted in himself . . . .—A doubt might well arise whether the teaching of the vision went beyond its immediate scope. The Apostle might have admitted that it abrogated the old distinction between clean and unclean meats, and yet might hesitate to answer the question, “Did it do more than this?”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17–24. Arrival of the Messengers from Cornelius: Peter goes with them to Cæsarea

17. Now while Peter doubted (was much perplexed) in himself] The original verb implies “to be thoroughly at a loss, and not know which way to turn.” It is used (Luk_9:7) of Herod’s perplexity about Christ, when men said that John the Baptist was risen from the dead. Peter, aroused from his trance, was to apply what he had seen and heard, but he knew not how to begin the work.

stood before the gate] Literally, at the porch. The position of the house had been described to Cornelius (Act_10:6), and when his messengers found the details true, it must have given them confidence that their errand was to be a successful one.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,

Ver. 17. Stood before the gate] They pressed not in till licensed; they knew that Jews would not easily converse with them being Gentiles. This was their modesty, not often seen in soldiers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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,” πυλῶνα 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Doubted in himself; recollecting himself; for the vision had so affected him, that it had put him into a kind of ecstasy, out of which when he came to himself,

behold, the men; the two servants and the soldier which Cornelius had sent.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. What… should mean—The threefold repetition convinced him that it had a meaning; it did not tell him what meaning. Did it mean simply what it said, namely, that all animals were now clean, the old distinction being abolished, so that Peter might eat pork, or oysters, or what he pleased? Or was this meaning pregnant with an inner meaning, an idea within an idea; what theologians have called, perhaps not happily, “a double sense?” The event shows that there was this interior lesson within the exterior. It is what we have described in our note on Mat_1:15, an antitype indicated by and through the type. The distinction between clean and unclean animals was a type of which the distinction between Jews and Gentiles was the antitype. And thus, verbally or visibly, the typical point in the type is so indicated that it describes and predicts the corresponding point in the antitype. The predicted abolishment of the distinction between typical animals contains a prediction of the abolishment of the distinction between antitypical men. (See notes on Joh_2:19-20.)

Before the gate—The entrance at the front, from the street. The messenger did not enter the house, being of a Jew.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Was much perplexed for doubted, A.V.; the for this, A.V.; might for should, A.V.; that for which, A.V.; by for from, A.V.; having made inquiry, stood for had made enquiry, and stood., A.V. The gate (pulwn); the porch or gate into the court of an Eastern house. In Act_12:13 we have "the door of the gate". (see Mat_26:71; Luk_16:20, etc.)

Vers. 17-23. Peter"s visit to Caesarea.

I THE CALL TO ACTION FOLLOWING THE REVELATION OF FAITH. Peter was in perplexity at this astounding vision of the sheet let down from heaven. Every Jewish prejudice was confuted by it, and a new view of the purpose of God in the gospel, quite dazzling to his unaccustomed sight, was opened. Well might he hesitate. But when God gives us a new view of truth and duty, it is not long before he calls us to act upon it. So in this case. Often do feelings in the mind thus coincide with outward occurrences. They join hands and irresistibly indicate the will of God. While Peter is inquiring the meaning of what he had seen, he is being inquired for by the strangers at the door. Then comes the inward intimation of the Spirit: "Lo, three men are seeking for thee.

II THE CLEARNESS AND EXPLICITNESS OF THE DIVINE CALL. "Arise, go down, go with them, doubt nothing; I have sent them." Happy for us when the path of duty is made equally clear. Let us remember that the light is given to those who are sincere, and serve God in simplicity of heart. And when the clear call is heard, unhesitatingly must be the obedience. "Immediately I conferred not with flesh and blood." The habit of conferring with flesh and blood, i.e. with inclination and disinclination, obscures the conscience, and, perhaps, destroys our hope of future inspirations. "I never rise so high," said Cromwell, "as when I know not whither I am going," that is, in obedience to the Divine call. So Peter went forth to meet the men.

III THE MEANING OF THE CALL EXPLAINED. Cornelius, a Roman centurion, has sent for him. A just and pious man is he, the servant says. Here, then, the vision begins to explain itself. What has the Roman to do with the Jew? Everything, if God brings them together. And that this was here the case was too evident to be ignored. For while God was revealing his will in one way to Peter in a vision, drawing the thought of the apostle toward the Gentile, in another way he was speaking to the Roman, impelling him to send to the apostle, that he might listen to his teaching. What secret attractions of Providence bring lives together! Do we sufficiently consider this? The great lesson reflected both from the conduct of Peter and that of Cornelius is that we should be prompt to obey Divine calls, whether to do good or to seek good. Willingness to receive and to give is the great condition of being rightly led. To speak good words to others may be, for some, the noblest function; to listen to them, for others, the greatest means of blessing. It is the Divine will to bring the speaker and the hearer together, the teacher and the disciple. Let each, then, be true to the voice within. J.

Vers. 17-23. The finger-post of Providence.

It is well when we can look away from visions to facts, and deal with living men. Opportunity for action often disperses the cloud of perplexity. The vision in the memory, the men at the gate, the Spirit presiding over all.

I GOD"S METHOD ILLUSTRATED.

1. The subjective and the objective united. The spirit within is experience. The work of grace in the outward world.

2. Providential guidance is vouchsafed. The facts that will help us are at the gate.

3. There is a background of the supernatural to which we are able to refer for authority the Spirit in the Word, in the living Churches, in the world.

II BELIEVING OBEDIENCE. EXEMPLIFIED.

1. Natural feeling overcome in the presence of undoubted Divine commandment.

2. A new enterprise faced, in dependence on Divine support.

3. Wisdom humbly seeking light that it may be followed.

4. The Spirit"s seal recognized by the spiritual man. "If any man will do his will, he shall know of the doctrine," etc. Doubt too often a moral defect. R.

Vers. 17, 18. Providences may translate revelations.

The effect of the vision on the mind of St. Peter is indicated in the simple expression, doubted in himself what this vision which he had seen should mesa." He was puzzled and set anxiously thinking by it. He realized Divine teaching in it, but was not sure about the scope of it. He saw clearly enough that it obliterated, for him at least, the old distinction of meats; but he was set questioning whether there was not some deeper, some underlying meaning, for the sake of which it had been granted. Was it not like a parable, simple enough, at first sight, for a child to understand, but so rich in meaning and suggestion that a man might meditate therein day and night, and find rich reward? St. Peter might well be puzzled, for there seemed to be nothing that could give him the key to the further and more spiritual meanings. That key came in the events of the day came by the orderings of Divine providence. Following along the line God marked out for him, St. Peter came naturally upon the unfolding of the mystery, and understood the vision and revelation. This we may show more fully.

I ST. PETER IMPRESSED WITH A DIVINE REVELATION. To a Jew, familiar with the varied visions and direct communications of God granted to his fathers, this vision of the descending sheet would suggest no such doubts as would trouble our minds. He would not be likely to wonder over whether it was a delusion, or the dream of a disordered frame. St. Peter would accept it at once as a gracious revelation of the Divine will to him. His only anxiety concerned its true and proper interpretation. Two things need careful illustration.

1. The various modes of Divine revelation to individuals, for the general good, in all ages. It should be pointed out that

(1) the mode adopted, whether voice, personal appearance, angelic ministry, dream, or vision, was exactly suited to the individual communicated with, and the time and circumstances of the communication;

(2) that the message, though sent to individuals, was never sent for the sake of the individual alone; it was always designed for others, to whom he must become the minister. Just as (it has often been pointed out) our Lord never wrought his miracles for himself, only for the immediate physical, or ultimate moral and spiritual good, of others.

2. The receptivity of St. Peter, who, by a season of loneliness, meditation, and prayerful communion with God, was in a state of mind and feeling that fitted him to receive such a vision. Still it is true that the inward communications of God"s love and truth demand an openness of soul such as St. Peter cherished. If we do not know them, in forms and ways suited to our thoughts and our times, it must be because in us there are no fitnesses and preparations.

II ST. PETER DOUBTING THE MEANING OF THE REVELATION. This may not have been a prolonged state of mind, nor was it a distressing state. Explain how many moods of mind are expressed by the single term doubting. There is the doubting:

1. Of simple uncertainty; the proofs are not reasonably sufficient to lead us to a conclusion, and the matter must be held in suspense.

2. Of criticism, which must get to the root of a matter, and test and try the reasoning by which any fact or truth is declared.

3. Of skepticism, which has a bias or prejudice, and by it is led to require unreasonable tests and proofs; such a spirit persists in doubting when a matter is fairly and adequately explained.

4. Of infidelity, which makes a foregone conclusion a basis for doubt and denial. This spirit is usually most credulous in some matters, and stubbornly unwilling to believe in other matters. St. Peter"s was the simple but earnest questioning of a man who really wanted to get at the truth and the meaning of his surprising vision.

III ST. PETER CALLED TO ACT, AND SO PUT ASIDE HIS DOUBTINGS. Often the best cure for doubting is a call to present action. It is good advice that bids troubled souls do Christian work. Light on the most puzzling questions often comes to us when engaged in works of love; and, if the light does not come, the burden of the questions ceases to press heavily on us. St. Peter, in his doubtings, was called to meet the messengers from Cornelius, and to arrange as soon as possible to return with them on their journey. Activity stopped the brooding and doubting, and God made it the very way to the mastery of the doubts.

IV ST. PETER FINDING THAT IN THE WAY OF OBEDIENCE COMES LIGHT. He followed God"s providential leadings, responded to the inward voice, obeyed in all simplicity, went, not knowing quite for what purpose, and, in the line of God"s providence, found the unfolding of his vision, and learned the deep truth about which he had been so anxiously questioning. Led to the house of the devout heathen, who was a man accepted of God, he was delivered from the Jewish bondage of the "clean and the unclean;" he saw that the gospel of life in Christ Jesus was for Gentile as well as Jew; and he delivered this testimony: "Now I perceive that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him." In ways quite as clear, in fact, though it may be not so sensibly plain to us, God"s providences still unfold God"s Word and will; and he who will obediently follow as God leads shall surely find the heart-rest of spiritual apprehensions of the Divine truth. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

While Peter doubted in himself, behold the men - Frequently the things which befall us within and from without at the same time, are a key to each other. The things which thus concur and agree together, ought to be diligently attended to.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The arrival of the messengers:

v. 17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon’s house, and stood before the gate,

v. 18. and called, and asked whether Simon, which was surnamed Peter, were lodged there.

v. 19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

v. 20. Arise therefore, and get thee down, and go with them, doubting nothing; for I have sent them.

v. 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?

v. 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 an holy angel to send for thee into his house, and to hear words of thee.

v. 23. Then called he them in and lodged them.

The vision which God had sent to Peter troubled, perplexed him, it made him uneasy, uncertain as to what to do next. The general drift of the intended communication he observed, but its application was not clear to him. Did it mean only the abolishing of the ceremonial part of the Old Testament revelation, or was even more than this included? And to what special case did the Lord have reference? But these doubts and perplexities were quickly removed, for in the meantime the messengers of Cornelius had reached the city; they had made inquiry as to the location of the house to which they were directed; they had found the right place and were even now standing at the gate below. The vaulted passageway which, in Oriental houses, led from the street to the inner court was closed on the outside by a heavy folding gate with a small wicket kept by a porter. At this gate the messengers were standing, calling out, either to the porter or to some of the other servants in their inquiry, whether Simon, with the surname Peter, were lodging there. Peter, who knew nothing of all this commotion, was informed concerning it by the Spirit. While he was still pondering about the vision, trying to recognize the purpose of God clearly, the Spirit told him that the men were seeking him, and bade him arise, go down, and make the trip with the men, without any doubt or hesitation, since He, God Himself, had sent the men. Here Peter had the solution of the puzzling question. He was not to shrink back in horror from the idea of accompanying the strangers, but was to go willingly and gladly. Peter still did not know what special message the men were bringing, but he followed the bidding of the Spirit. Going down to the men, who seem still to have been standing at the gate or in the passageway, he informed them as to his identity, and inquired as to the reason for their presence. And the three faithful messengers made good use of the confidence which their master had placed in them, incidentally showing their love and respect for Cornelius. They refer to him as a just man, unblamable in his relations to his fellow-men according to Jewish standards, and also as a God-fearing man, one that had accepted the God of the Jews and no longer put his trust in idols. Moreover, he had a good report, was well spoken of by the entire people of the Jews; all men had the highest regard for his integrity. Of this master they report that he had been warned of God, that he had received a message from a holy angel as the messenger of the Lord, to fetch Peter into his house, in order to hear words from him. "Connecting this message, sent by the order of a ’holy angel,’ with the vision, and with the command of the Spirit to go with the men, nothing doubting, Peter now in an instant sees that he is called by divine authority, through the angel, through the vision, through the Spirit, to do what he had always before thought sinful, to go into the house of a Gentile, and to speak to him the Word of the Lord. Nothing less than an unmistakable divine call could have induced him to do this; but now he has no alternative unless he would withstand God. " The first result of this clear grasp of the situation was that Peter invited the messengers in, made them his guests, and provided proper lodging for them. Peter now understood that God was not only the God of the Jews, but of the Gentiles as well, since He wants all men to be saved and to come to the knowledge of the truth. In the whole story the hand of the Lord is evident. And so the entire course of every person’s life is in the hand of God, all circumstances being ordered by God, even the so-called chance happenings. And God ever renews evidence of the fact that He wants people to come near to the Word, and wants to bring the Word near to the people.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here note, 1. How St. Peter sets himself to meditate upon what he had seen and heard from God: He pondered with himself what this vision, which he had seen, should mean. Whatever passes from God to man, either by the eye, or through the ear, ought to be the subject of our deepest meditation. We are to contemplate the excellencies and perfections which are in the word and works of God with an intellectual eye, and to dwell upon them in our serious thoughts.

Note, 2. The care which the Holy Spirit took to resolve satisfactorily the inward doubtings and reasonings of St. Peter’s mind concerning this matter: I have sent them, says the Holy Spirit; therefore arise and go down, nothing doubting.

Where observe, Both the divinity and personality of the Holy Ghost: He that knows the thoughts, the doubtings and reasonings of man’s heart, as the Holy Ghost here did St. Peter’s, is truly and really God; and he that commands and forbids, is really person. So doth the Holy Spirit here: he commands St. Peter to go to Cornelius, and forbids his doubting of the lawfulness or success of his journey: Go with them, doubting nothing, for I have sent them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17-23. Meanwhile Peter, wrapped in heavenly bewilderment, is contemplating the astounding vision and electrified by Jehovah’s voice. Cornelius’s messengers having arrived, and hunted around through the city for the house of Simon the tanner, and standing before the gate, are now interrogating some member of the family whom they had called out, “Is Simon, called Peter, lodging here?” When Peter hears the voice calling his own name, the Spirit immediately speaks to him, ordering him to go down without delay and depart with them, responsive to the call of Cornelius, assuring him that they are sent of God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

17-20. Restored now to his natural state of mind, Peter remains upon the housetop, reflecting upon the vision, and wondering if there was not some meaning in it besides that in reference to unclean animals. The question was soon solved. (17) " Now when Peter was doubting in himself what this vision which he had seen could mean, behold, the men who were sent from Cornelius, having inquired out the house of Simon, were standing at the gate; (18) and calling, they inquired if Simon surnamed Peter was lodging there. (19) But Peter was still thinking of the vision, and the Spirit said to him, Behold, three men are seeking you. (20) Arise, therefore, and go down and go with them, doubting nothing, for I have sent them. " In the skillful arrangements of divine wisdom, all the separate influences which are to remove Peter's prejudices are adjusting themselves for combined and harmonious action. Those men have been on their journey two days, but God had measured their steps to the house of Simon, and timed the appearance of the vision to the motion of their feet, so that when they reach the gate he is still on the house-top absorbed in reflection; but ere they are admitted to the house, the Spirit has sent him down to meet them, and to go with them.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

17–23. While Peter doubted. Doubted, not what the Lord had said, but what was the special object. It was while he was thinking over the matter that the messenger came. The Spirit told him their purpose and what he must do. He, therefore, called in the men, took care of them till the next day, and then returned with them. Six Jewish brethren from Joppa went with him (11:12).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Peter was very confused

This means that Peter was having difficulty understanding what the vision meant.

behold

The word "behold" here alerts us to pay attention to the surprising information that follows, in this case, the two men standing at the gate.

stood before the gate

"stood before the gate to the house." It is implied that this house had a wall with a gate in it to enter the property. (See: Assumed Knowledge and Implicit Information)

after they had asked their way to the house

This happened before they arrived at the house. This could be stated earlier in the verse, as the UDB does.

They called out

Cornelius' men remained outside the gate while asking about Peter.

translationWords

Peter

vision

Cornelius

gate

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17–24. ARRIVAL OF THE MESSENGERS FROM CORNELIUS. PETER GOES WITH THEM TO CÆSAREA

17. καὶ before ἰδοὺ omitted with אAB. Unrepresented in Vulg.

17. ὡς δὲ ἐν ἑαυτῷ διηπόρει, now while he was much perplexed in himself. διαπορέω implies ‘to be thoroughly at a loss, and not to know which way to turn.’ It is used (Luk 9:7) of Herod’s perplexity about Christ, when men said that John the Baptist was risen from the dead. Peter, aroused from his trance, was to apply what he had seen and heard, but he knew not how to begin the work.

ἀπὸ τοῦ Κορνηλίου, from Cornelius. There is no great certainty in this verse whether the preposition is ἀπό or ὑπό. It could not in this case make much difference to the sense, but with passive verbs the more common preposition is ὑπό when the action done is with the knowledge of the agent. ἀπό might in some cases (though not here) mean coming from without the direct consciousness of him from whom the persons came.

ἐπέστησαν ἐπὶ τὸν πυλῶνα, stood at the porch. The position of the house had been described to Cornelius (Act 10:6), and when his messengers found the details true, it must have given them confidence that their errand was to be a successful one.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17. Valcknaer and Stier understand ἐν ἑαυτῷ, as ch. 12:11, where γενόμενος is expressed (see D in var. readd. here),—‘when he came to himself,’ but without γενόμενος this is very harsh, and it surely is better not to force from its obvious meaning so natural a conjunction of words as ἐν ἑαυτῷ διηπόρει.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Doubted [διηπορει] . See on Luk 9:7.

In himself. On reflection, as compared with his ecstatic state.

Had made inquiry [διερωτησαντες] . "Having inquired out;" having asked their way through [δια] streets and houses, until they found the dwelling of the tanner, who was an obscure man, and not easily found.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.