Acts 10:23

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.

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

Act 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 — Not delaying to obey the heavenly vision. And certain brethren — Namely, six in number, Act 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 Rom 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 — Not 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.

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

Act 10:23. Εἰσκαλεσάμενος, having called them in) Peter had not moved a step (gone forth) from his house.—ἐξένισε, entertained them as guests) not distrusting them as strangers: not disdaining them as Gentiles. At first the Gentiles came to the Jews: afterwards these latter to the former.—τῇ δὲ ἐπαύριον, but on the morrow) In the case of a matter, however good, there is not always required urgent haste.—τινὲς, some) six; ch. Act 11:12. They were not divinely ordered to go; and yet it was with a pious feeling they did so. Many things are often left to the free discretion of the godly; in which, however, they are governed (guided) by the secret hand of GOD. Afterwards it became evident, how advantageous it was, that so many witnesses were present: ch. Act 11:12.[62]—ΣΥΝῆΛΘΟΝ, went with) A holy company, consisting of ten men of various ranks.

[62] They enabled him to meet the charge of those of the circumcision, ch. Act 11:2—E. and T.

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

Act 10:23 . εἰσκ .: only used here in N.T., so μετακ . in Act 10:32 ; both verbs are also frequent in medical writers, as Hobart urges, but both are found in classical Greek, and the latter three times in LXX, although the former not at all. ἐξένισε , recepit hospitio , Vulgate, cf. Heb 13:2 , and Westcott, l.c. ; verb used six times in Acts in this sense, but nowhere else in N.T.; cf. Sir 29:25 . In this Christian hospitality to Gentile strangers Peter had taken another step towards understanding what the will of the Lord was. τινες τῶν ἀδελφῶν = Act 11:12 .

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

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.

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 23. Then called he them in, c.] 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 Ac 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.

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

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.

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.

(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 Act_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” (Deu_17:6; Deu_19:15), that they might report to the Church at Joppa what had been done by the Apostle whom they had learnt to reverence.

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

23. Then called he them in, and lodged them] This was the first step towards laying aside the scruples to which the Jews were so much attached.

And on the morrow Peter went away with them] The best texts read “And on the morrow he arose and went forth with them.”

and certain brethren from Joppa accompanied him] In Act_11:12 we are told they were six in number, and in Act_10:45 of this chapter they are called “they of the circumcision which believed.” So these men were Jews, and Peter took them for his companions that he might, if need were, afterwards appeal to them for testimony of what was done, and to explain why he had acted as he did. No doubt they were informed by him of the message which the servants of Cornelius had brought, and the good repute of this devout man would weigh with them and make them ready to go.

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.

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.

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

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.

Ver. 23. Certain brethren from Joppa] Who were well paid for their courteous pains, when (for confirmation of their faith) they beheld the kingdom of Christ propagated and preached to the Gentiles also.

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.

And on the morrow Peter went away with them; he delays not to obey the heavenly vision; but as Abraham took his journey the very next morning after that he had received the command, Gen 22:3, so did Peter here, and bis dat qui cito dat, he doubles his obedience that obeys speedily and cheerfully.

And certain brethren from Joppa accompanied him; these brethren were six in number, as Act 11:12; who might undertake this journey,

1. Out of respect to Peter, to accompany him.

2. Being moved at the extraordinary visions that were spoken of. But especially:

3. Disposed by the providence of God to accompany St. Peter, that they might testify the grace of God that was come unto the Gentiles, when it might be afterwards questioned.

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

23. Certain brethren—Six in number, (Act_11:12,) for the purpose doubtless of being witnesses to testify and defend, if Peter were arraigned for being too free with Gentiles.

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

So he called for then called he, A.V.; he arose and went forth for Paler went away, A.V. and T.R.; certain of the brethren for certain brethren, A.V. And lodged them is rather a feeble rendering of ejxenisen. The same word is rendered entertained in Heb_13:2, which is nearer the sense; "to entertain as a guest." The word carries with it that he showed them hospitality, and thus broke down the wall of partition between him and them. "He gave them friendly treatment, and made them at home with him" (Chrysostom) (For xenizomai, see ver. 32.) He arose and went forth. This was on the morrow of their arrival. It was two days" journey from Caesarea to Joppa, and two days" journey back again, the distance being thirty miles. They would probably stop the night at Apollonia, which was half-way, on the coast road. Certain of the brethren. The ready missionary spirit of the first disciples is here apparent. (Act_20:4)

Vers. 23-34. Peter and Cornelius.

I THE RECEPTION OF THE CHRISTIAN APOSTLE BY THE GENTILE CONVERT. Here were Jew, Gentile, and Christian visibly brought into juncture and unity in the persons of these two men.

1. The Roman officer gives a noble reception to Peter, at once a true Jew and a true Christian, by calling together his kindred and friends. He desires that others may partake of spiritual gifts and blessings a true mark of love. We become poor by giving earthly goods away; rich by imparting of those that are spiritual. Perhaps there is commonly too much reserve in such relations. We assume reluctance where we might meet with a ready response on the part of friends to such invitations.

2. Cornelius feels deep reverence for the person of the apostle; fell at his feet on his entrance, to do him homage. The Romans were an intensely religious people in their way. They recognized the numen, or Divine power, in all the great objects of the creation. It was a profound mystical instinct, needing only proper direction.

II THE CHRISTIAN APOSTLE"S DEMEANOUR TOWARDS THE GENTILE CONVERT. "Rise! I also am a man." "Depart from me; for I am a sinful man, O Lord!" had been his confession to Jesus; and on this he had been appointed fisher of men. Perhaps he remembers that incident now, and, in view of the respect and preparations of Cornelius, repeats, "I am also a man." "Cornelius does too much in his reverence towards a living and genuine saint; then how can prayer to the images of saints be justified?" No true successor of Peter is he, nor has he Peter"s humble mind, who suffers his feet to be kissed. The worship of the instrument obscures the honor of the Divine Agent. The word of Peter rebukes, not only the worship of saints, but all excessive hero-reverence and worship paid to great men in the Church.

III THE CONNECTION OF EVENTS EXPLAINED.

1. There was a great prejudice to be overcome. (Ver. 28.) The prejudice of the Jew against intercourse with the stranger. No barrier in nature, no mountain to be crossed or traveled, river to be forded, waste to be reclaimed, is comparable to the obstinacy and difficulty of prejudice, most of all of religious prejudice. And where in all the pages of history do we find a prejudice equal in strength to that of the Jew against the Gentile?

2. The Divine victory over prejudice. God had shown that "no man is to be called common or unclean. " Immense word! Not yet has its meaning been exhausted; not yet, perhaps, begun to be truly unfolded. How profound the strength and the comfort which flows from such a clear word of God? For the preacher, teacher, missionary, every kind of worker for anthropic good, it is a clear light, a clue to hand and heart alike. The ideal human nature is pure and beautiful, for God made it whatever actual human nature in the individual may be. "Tis this thought gives inspiration. Peter will not hesitate to come to the Gentile"s house when he is filled with it; and we may face the facts of the life of the nations, as they are now being so abundantly unfolded to us by scientific inquiry, with intelligent interest and cheerful hope, with the light of the gospel resting broadly over the whole field of inquiry. Such is the impulse which has brought Peter hither. But why have they sent for him? The answer will disclose:

3. Further coincidences. Cornelius now relates his vision. He, too, had been praying and seeking. To him, too, an apocalypse had been given; and the Divine finger had pointed Jew-wards, as to Peter it had pointed Gentile-wards. Equally Divine is the call; with equal promptness obeyed. Cornelius has sent, Peter has done well to come. Happy meeting, divinely brought about, and pregnant with Divine consequences! Such a series of events indicates God"s hand, prepares the mind to listen to God"s voice.

The inarticulate voice of events is his voice, and it prepares us to listen to that which is clear and definite. J.

Vers. 23-43. The first trumpet-sound of the gospel in the heathen world.

I A REPRESENTATIVE ASSEMBLY.

1. Cornelius, his kinsmen, his near friends, probably some of them devout soldiers.

2. Peter, his brethren from Joppa. The different states of mind. Inquiry after truth, perplexity as to duty. The helplessness of the heathen world well set forth in Cornelius"s salutation. The sense of darkness and spiritual want a temptation to worship men instead of God. The false Church accepts such worship. The true says, "Stand Up! I myself also am a man.

II THE LIGHT OF GOD the only true light in which differences are removed and blessings are recognized. Peter brings into that light his Jewish prejudice, and it vanishes. Cornelius brings into it his desire for knowledge and equality with all God"s children, and it is abundantly satisfied. So in the controversies of men, let them meet together "in the sight of God," and to hear his voice, and all will be well.

III THE TRUMPET-SOUNDS awaking the Gentile world.

1. The personal Redeemer.

2. The witnessing Church.

3. The universal invitation. The true evangel the true liberty, equality, and fraternity. The Holy Spirit spake by Peter"s mouth. R.

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

The meeting of Peter and Cornelius:

v. 23. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

v. 24. And the morrow after they entered in to Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

v. 25. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshiped him.

v. 26. But Peter took him up, saying, Stand up; I myself also am a man.

v. 27. And as he talked with him, he went in and found many that were come together.

v. 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.

v. 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.

It was not possible for Peter to leave Joppa at once, principally because he wanted some of the brethren from Joppa to accompany him on this trip. But the next morning the messengers set out with Peter, and some of the members of the congregation at Joppa went with them. Since they did not travel quite so fast as the servants with the soldier had in coming down, they were on the road all day and did not reach Caesarea until the next morning. But Cornelius, versed in military matters, had figured out with considerable exactness when be might look for them. He was confidently expecting them on that morning, and had therefore called together his relatives and his intimate friends, such upon whose discretion he could depend, and who were probably of a like mind with him concerning the worship of the true God. The state of mind in which Cornelius found himself on this morning may be pictured from his behavior when Peter finally entered his house. Acting upon the idea, no doubt, that the servant and messenger of the Lord, whose very coming was directed by an angel, must be worthy of extraordinary relevance, he advanced to meet Peter and fell down at his feet to worship him, to honor God in him. But Peter wanted nothing of such worship. He lifted Cornelius to his feet, gently chiding him meanwhile, by bidding him get up, since he himself was only a man. Note: This plain statement of Peter ought to discourage every idea of saint worship; for if he refuses to accept such adoration while he could hear the prayers that might be directed to him, how much more must it be considered foolish and harmful to address prayers to him now that he is removed from the presence of the Christian congregation! Immediately after this greeting the two men started a conversation and, while they were conversing together, entered into the inner room, the atrium, where Peter found many people assembled, all waiting, in interested expectation, for the words which Peter was to speak to them. The apostle first of all addressed a few words to the assembly to make the situation clear; for they were very well aware how "unlawful," how much at variance with the Law as understood by the Jews, his behavior must be, since he, a Jew, was here coming to, and intermingling with, Gentiles, people of a foreign race, in any way becoming intimate with them. Note the tact of Peter in using the word "of foreign race" instead of the harsher "heathen. " There was no express prohibition of such behavior by Moses, but the traditions of the rabbis carried the principle of separation to such an extreme. But Peter here declares, not only that God had told him, but that He had distinctly and unmistakably shown him, that he should not speak of nor call any person common and unclean. The men present in the house of Cornelius may not have been members of the Jewish Church by virtue of circumcision, but they belonged to the people for whose sake the Messiah had come, and were therefore entitled to the preaching of the Gospel. Knowing this, Peter had come to them without contradiction or resistance, in simple obedience to the word of the Lord, when they had’ sent for him. And now his question was for what purpose they had sent for him, what object they had in making him travel this distance and appear before them.

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

23. As the Spirit had directed, he does not hesitate as to the line of duty, but at once announces to the messengers that the journey shall begin to-morrow. (23) " Then, calling them in, he lodged them; and on the next day Peter went out with them, and certain brethren from Joppa went with him. " It was a wise precaution that he took other brethren with him, so that the whole of this new movement might be properly attested by competent and disinterested witnesses.

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.

23. ἀναστὰς for ὁ Πέτρος with אABD. Vulg. ‘surgens.’

23. εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν, then he called them in and lodged them. This was the first step towards laying aside the scruples to which the Jews were so much attached.

τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, and on the morrow he arose and went forth with them. They would start in the early part of the day to get through as much of their way as they could on the first day.

καί τινες τῶν ἀδελφῶν κ.τ.λ., and certain of the brethren from Joppa accompanied him. In Act 11:12 we are told that there were six of them, and in Act 10:45 of this chapter they are called οἱ ἐκ περιτομῆς πιστοί. So these men were Jewish Christians, and Peter took them for his companions that he might, if need were, afterwards appeal to them for testimony of what had been done, and to explain why he had acted as he did. No doubt they were informed by him of the message which the servants of Cornelius had brought, and the good repute of this devout man would weigh with them and make them ready to go.

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.

23. ἐξένισεν] This was his first consorting with men uncircumcised and eating with them (ch. 11:3): though perhaps this latter is not necessarily implied.

τινες τῶν ἀδ.] Six, ch. 11:12: in expectation of some weighty event to which hereafter their testimony might be required, as indeed it was, ib.

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