Acts 10:22

Act 10:22. Δίκαιος, just) Occupatio [The figure by which we anticipate an objection that might be started, and refute it: ἀνθυποφόρα].—μεταπέμψασθαι, to send for) Otherwise Cornelius himself would not have hesitated to come to Peter.

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

Act_10:22-25. Μαρτυρούμ.] as in Act_6:3.

ἐχρηματ.] See on Mat_2:12. The communication on the part of the angel (Act_10:4-7) is understood as a divine answer to the constant prayer of Cornelius (Act_10:2).

Peter and his six (Act_11:12) companions had not traversed the thirty miles from Joppa to Caesarea in one day, and therefore arrived there only on the day after their departure. The messengers of Cornelius, too, had only arrived at Peters abode on the second day (Act_10:8-9), and had passed the night with him (Act_10:23), so that now (τῇ ἐπαύριον, Act_10:24) it was the fourth day since their departure from Caesarea. Cornelius expected Peter on this day, for which, regarding it as a high family-festival, he had invited his (certainly like-minded) relatives and his intimate friends (τοὺς ἀναγκ. φίλους, see Wetstein; Kypke, II. p. 50).

ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Π.] but when it came to pass that Peter entered. This construction is to be regarded as a very inaccurate, improper application of the current infinitive with τιοῦ. No comparison with the Hebrew וַיְהִי לָבוֹא, Gen_15:12 (Gesenius, Lehrgebr. p. 787), is to be allowed, because וַיְהִי does not stand absolutely, but has its subject beside it, and because the LXX. has never imitated this and similar expressions (Gesenius, l.c.) by ἐγένετο τοῦ. The want of corresponding passages, and the impossibility of rationally explaining the expression, mark it as a completely isolated[257] error of language, which Luke either himself committed or adopted from his original source,and not (in opposition to Fritzsche, ad Matth. p. 848, and Rinck, Lucubr. crit. p. 64) as a corruption of the transcribers, seeing that the most important witnesses decide in favour of τοῦ, and its omission in the case of others is evidently a correction. Comp. now also Winer, p. 307 [E. T. 412].

ἐπὶ τ. πόδας] at the feet of Peter. Comp. Luk_8:41; Luk_17:16; Mar_5:22; Joh_11:32, al.

προσεκύνησε] See on Mat_2:2. He very naturally conjectured, after the vision imparted to him, that there was something superhuman in the person of Peter (comp. on Luk_5:8); and to this, perhaps, the idea of heroes, to which the centurion had not yet become a stranger, contributed.

[257] Even at Rev_12:7 it is otherwise, as there, if we do not accede to the conjecture of Düsterdieck, ἐγένετο must be again mentally supplied with ὁ Μιχαήλ, but in the altered meaning: there came forward, there appeared (comp. on Mar_1:4; Joh_1:6), so that it is to be translated: And there came (i.e. there set in, there resulted) war in heaven: Michael came, and his angels, in order to wage war. Among Greek writers also, as is well known, the verb to be repeated in thought is often to be taken in an altered meaning. Comp. e.g. Plat. Rep. p. 471 C, and Stallb. in loc. Least of all will such a supplement occasion difficulty in a prophetic representation, which is often stiff, angular, and abrupt in its delineation (as especially in Isaiah).

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 10:22 . δίκαιος : “sensu Judaico” (Blass), cf. Luk 1:6 ; Luk 2:25 ; Luk 23:50 . μαρτ ., see on Act 6:3 . τε closely joins it, as confirming the judgment. On construction with ὑπό in inscriptions, Deissmann, Neue Bibelstudien , p. 95. ἔθνους τῶν Ἰ .: ἔθνος in the mouth of Gentiles, cf. Luk 7:5 and see above on Act 4:25 . ἐχρηματίσθη : “was warned of God ,” R.V., Mat 2:12 ; Mat 2:22 , Luk 2:26 , cf. Heb 8:5 ; Heb 11:7 , and Jos., Ant. , iii., 8, 8; see Westcott, Hebrews , p. 217. For use of the active in LXX, see Jer 33 (26) 2, cf. also Act 11:26 . ἁγίου : only here with ἀγγέλου , expressing the reverence of these pious men (Weiss).

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

they said, Cornelius . . . a just man, &c.--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).

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 22. Cornelius the centurion, &c.] They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment, See Clarke on Ac 10:2.

To hear words of thee.] But of what kind they could not as yet tell.

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

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. 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.

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.

(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 (Luk_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” (Mat_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. Act_10:2; Act_10:35; Act_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 (Act_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.

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

22. of good report among all the nation of the Jews] For the alms-deeds which he did, and on account of his reverence for the true God. They say not only among the people of Cæsarea was the piety of Cornelius known, but among all the Jews.

was warned from God] There is no Greek for “from God,” but the verb is one constantly used of messages from above. Thus of Joseph’s warnings (Mat_2:12; Mat_2:22), of Simeon’s Divine revelation (Luk_2:26), and of the admonitions sent to Moses (Heb_8:5), and to Noah (Heb_11:7).

to hear words of thee] i.e. to receive commandments from thee and learn what God would have him to do (cp. Act_11:14). By the Jews the ten commandments are constantly called “the ten words,” “God spake these words, saying,” &c. (Exo_20:1).

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.

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.

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

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.

Ver. 22. That feareth God] Not with a base fear, as those mongrels, 2Ki 17:32, that feared the Lord for his lions sent among them (like as some Indians in this day fear the devil because he beats them), but with an amicable, filial, reverential fear, which got him a good report among all the nation of the Jews; such as St Paul thus bespeaketh, "Men of Israel, and ye that fear God," Act 13:16. {a}

{a} Duo sunt timores, servilis et amicalis. Beda.

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.

To hear words of thee - To be instructed by thee.

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

That they might speed in their message, they labour to prevent all prejudice Peter might have against Cornelius, who was a Gentile by title; telling him:

1. That he was a just man, as is said of Joseph, Mat 1:19.

2. That he worshipped the true God the same with the Jews, and not the false gods of the Gentiles.

3. That he was reputed a pious and good man, and so it would be no disparagement to the apostles to go unto him.

Was warned from God: this argument St. Peter could not deny. When God’s command is evident, his people are determined and resolved.

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

22. They said—The use of repetitions in this narrative is after the style of the most antique simplicity, found in the Old Testament and in the poems of Homer. But it indicates also that Luke (probably now at Jerusalem; see note on Act_13:1) was most fully informed of the facts, and that he esteemed the whole narrative to be of the most impressive importance, being the first great divine assurance that the Gentile, unbound by Jewish shackles, should be admitted by holy baptism into the kingdom of God.

Good report among… the Jews—This is a stroke of eulogy not given in Act_10:2. Speaking to a Jew, the messengers wisely quote the favourable report of all Jews in their master’s behalf. It is a good messenger who enters into the spirit of his orders and of his sender.

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

A centurion for the centurion, A.V.; righteous for just, A.V.; well reported of for of good report among, A.V.; of God (in italics) for from God (in roman), A.V.; a holy for an holy, A.V.; from thee for of thee, A.V. Righteous; as Mat_1:19 (comp. the description of Cornelius in ver. 10). The mention here of his being well reported of by all the nation of the Jews is an additional trait. (comp. Luk_7:2-5) For the expression, "of good report" (marturoumenov), seesqh, Act_6:3, note. Of God. The rendering, "warned from God," however, fairly represents ejcrhmati because crhmatizomai does not mean "to be warned," but "to be divinely warned." Crhmatizesqai paraluyin decesqai, (Theophylaet). See the frequent use of the word in the New Testament (Mat_2:12; Luk_2:26; Heb_8:5 Heb_11:7, etc.) Josephus frequently uses the verb in the active voice in the same sense. To hear words from thee. A Hebrew turn of expression.

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

See notes on verse 21

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.

General Information:

The words "They" and "them" here refer to the two servants and the soldier from Cornelius. (See: Acts 10:7)

A centurion named Cornelius ... listen to a message from you

This can be divided into several sentences and stated in active form as the UDB does. (See: Active or Passive)

worships God

The word for "worship" here has the sense of deep respect and awe.

all the nation of the Jews

This number of people is exaggerated with the word "all" to emphasize how widely this was known among the Jews. (See: Hyperbole and Generalization)

So Peter invited them to come in and stay with him

The journey to Caesarea was too long for them to begin that afternoon.

stay with him

"be his guests"

some of the brothers from Joppa

This refers to believers who lived in Joppa.

translationWords

centurion

Cornelius

righteous

worship

Jew

holy

angel

God

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

22. μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους, of good report among all the nation, i.e. for the alms-deeds which he did, and on account of his reverence for the true God. They say not only among the people of Cæsarea was the piety of Cornelius known, but among all the Jews.

ἐχρηματίσθη, was divinely warned. This word and the noun derived from it are constantly used of messages from above. Thus we find the verb where we are told of Joseph’s warnings (Mat 2:12; Mat 2:22), of Simeon’s divine revelation (Luk 2:26), and of the admonitions sent to Moses (Heb 8:5), and to Noah (Heb 11:7). For the noun, See 2Ma 2:4, χρηματισμοῦ γενηθέντος αὐτῷ, ‘being warned of God,’ (A.V.).

ἀκοῦσαι ῥήματα παρὰ σοῦ, to hear words of thee, i.e. to receive commandments from thee and learn what God would have him to do (cp. Act 11:14). By the Jews the Ten Commandments are constantly called “the ten words,” and Moses in recapitulating them (Deu 5:5) speaks of them as τὰ ῥήματα κυρίου.

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.

Was warned [εχρηματισθη] . See on Mt 2:12.

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