Acts 10:24

Act_10:24-33

And the morrow after they entered into Caesarea.

And Cornelius waited for them.

Model pastoral visitation

I. The preparation for it.

1. With the household, an earnest desire for salvation.

2. With the minister, a holy impulse honest exhibition of the state of their heart.

II. On the part of the pastor, a powerful testimony of Christ and His salvation.

III. The fruit thereof.

1. For the hearers; strengthening and vivification by the Holy Ghost.

2. For the minister; joy in the Lord over rescued souls and the increase of His kingdom. (K. Gerok.)

Peter and Cornelius

The incident before us teaches--

I. That christianity can eradicate the most inveterate habits. Until this hour Peter had not understood the world-conquering mission of Christianity, so that when the messengers of Cornelius met him he was the very embodiment of ceremonial sanctity. He must now feel the expansive power of Christianity--and run to the moral rescue of a branded Gentile! In achieving this eradication of habit, no compulsory agency is employed. Conviction is produced by illumination. How was it in the case of Peter? There was--

1. Visible revelation--the descending vessel was patent to his vision.

2. Oral communications. What God hath cleansed that call not thou common.

3. Concurrent personal evidence--while Peter doubted himself, the men which were sent from Cornelius stood at his door.

4. Divine instigation--Get thee down, and go with them.

5. In all this, however, there was nothing beyond moral suasion. Peters conviction was won, hence he avers, God hath showed me. Is aught so mighty as religious conviction? Has it not shaken thrones, convulsed dynasties, and made the history of humanity glorious? It is by the force of conviction that Christianity is to eradicate moral evil.

II. That the propagation of christianity has been devolved on human instrumentality (Act_10:5-6). The angel might have been delegated and thus obviated the necessity of Peters ministry. But there are three all-sufficient reasons for the employment of human agency--

1. Man can practically attest the advantages of Christianity. He testifies to what he has experimentally realised. It is not a thing of beauty to his outward eye, but a reality and a power in his soul.

2. Man can sympathise with the peculiar difficulties which beset the human mind. The Christian has passed through the purifying process. Hence, having passed from darkness to light himself, he may guide others into the mysterious way. When he meets the doubter, the anxious inquirer, the tempted, he can sympathise with each phase of human experience, and thus is qualified to propagate the gospel.

3. Man can expose the delusiveness of sin. He has experienced its hollow and heartless treachery. This gives him power in reasoning with the Felixes of society. When they recount their pleasures, he can testify of their bitterness. These qualifications were combined in a superlative degree in Peter. Could not he attest the advantages of Christianity?

III. The true method of expounding christianity. Mark the directness of this sermon! Wherever the preacher travels he never loses sight of Christ. If he reverts to the children of Israel, he connects them with Jesus; if he traverses the Holy Land it is to track the footprints of the Saviour; if he refers to the Great White Throne of times final day, it is to point to the Redeemer Judge.

1. There are lessons for preachers here. The world is to be saved by the preaching of Christ crucified.

2. There are lessons for listeners here. For what purpose do ye assemble? Cornelius summoned the apostle to hear all things that are commanded thee of God. Come for mental gratification and your hope may be turned to confusion--come to commune with the condescending Deity and answers of peace will refresh your soul!

3. Peter emphatically preached the gospel. His address was not an essay upon the gospel nor a dissertation upon any of its doctrines--it was a bold and powerful proclamation of remission of sins through faith in Christ. In modern days such a sermon might be termed commonplace--scholars might describe it as being fit for unlearned plebeians, and critics might charge it with want of finish: notwithstanding this, however, can we imagine anything more exquisitely adapted to the necessities of Cornelius and his fellow auditors? Adaptation, in fact, is the true secret of power. Paul could reason, Apollos could declaim, and Peter could present the gospel with condensation and comprehensiveness unsurpassed by any of his contemporaries. So, in the modern Church, every man must work in his own order; each, however, striving to exalt the Cross as being at once a pledge of infinite love and the medium of human salvation.

IV. The connection between human agency and Divine power (verse 44). This fact shows us--

1. That human agency is not self-sufficient as to spiritual results. It is not in man to raise the Lazaruses of society from their moral death. They may roll away the stone from the door of the sepulchre, but God alone can relax the tyrants grasp.

2. That, apart from the delivered Word, there must be distinct Divine influence. The word had been spoken, and in addition to the oral message there was a distinct effusion of the Holy Ghost. While, therefore, we search the Scriptures, and give ear to the human ministry, we must implore the presence and benediction of the Eternal Spirit. Conclusion: Lingering near this house in Caesarea, one may overhear lessons vitally affecting our personal peace and destiny as well as witness the triumph of evangelical truth.

We learn--

1. That spiritual perfection is an impossibility apart from Christ. Cornelius was an evidently religious man, yet he lacked the true light; something more was needed to purify and perfect his character.

2. That mans worth is to be estimated by his moral condition. In every nation he that feareth God and worketh righteousness. The time will come when every man shall be estimated according to his character.

3. The transcendent honour connected with Christian usefulness. Was ever man crowned with higher honour than that of being the instrument of leading sinners to a knowledge of the true Saviour? (J. Parker, D. D.)

Peter and Cornelius

1. Surely this is put on record as a pattern of the Lords chosen way of doing His work, by making each one who receives His grace a centre for making his own immediate surroundings bright therewith. Cornelius called together his kinsmen and near friends.

2. When each agent in the Lords service obediently fulfils his own task without gainsaying or tarrying, all the manifold parts fit together in a wondrous completeness of success. It is one portion of a perfect design which the Master accomplishes when He works in you to serve Him. Another portion of the same design He is preparing elsewhere. Obedient faith brings the portions together.

3. When Peter received the Lords Word about the keys of the kingdom of heaven, he little thought that it would be given to him to throw open the gates of the kingdom to the Gentile world. Glad surprises of result are given also to the humblest and weakest disciple, who simply takes each step of service, waiting on Jesus with dutiful love.

4. In the few full words of Peter here, we are made to feel how all the gathered riches of the old covenant are completed and freely given to all in Christ, so that whosoever believeth in Him shall receive remission of sins. This the law could not do. (G. S. Rowe.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_10:25. And worshipped.—Not Peter (Adoravit: non addidit Lucas “eum,” Bengel), but God in him, or who sent him. (Compare Gal_4:14.)

Act_10:30. Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house.—This seems to say that Cornelius had four days previous to Peter’s arrival been fasting until a certain hour, probably the sixth, and that thereafter, when engaged in prayer about the ninth hour, he beheld a vision (Alford, Spence, Zöckler, Holtzmann). The best authorities, however, omit the clausule I was fasting—but wrongly, as many think (Alford, Meyer, Wendt, Zöckler)—and translate “Four days ago until this hour I was at the ninth hour praying,” or literally, from the fourth day until this hour, etc., which cannot mean that Cornelius had been praying four days consecutively up to the moment in question, the ninth hour (Neander, De Wette), but must be understood as signifying that on the fourth day preceding he had commenced his devotions (or his fasting), and had continued on that day till the ninth hour.

Act_10:31. Is should be was heard, εἰσηκούσθη, and are should be were had in remembrance, ἐμνήσθησαν. So also in Act_10:4 the present tenses should be past.

Act_10:32. Who when he Cometh shall apeak onto thee, as an insertion similar to that in Act_10:6, is wanting in the best MSS.

Act_10:33. Substitute of the Lord—i.e., Christ—for of God.

HOMILETICAL ANALYSIS.—Act_10:24-33

Peter’s Arrival at Cœsarea; or, the Gentile Candidate’s Examination

I. Peter’s reception by Cornelius.—

1. With eager expectancy. Having entertained no doubt as to the success of his embassy—a remarkable instance of faith—Cornelius had collected his kinsmen and near friends to await the apostle’s arrival. Yet so impatient did he feel to look upon the messenger of heaven that he hastened out to meet Peter at the door, as Laban did with Eliezer (Gen_24:31).

2. With demonstrations of religious homage. How much Cornelius designed to express by prostrating himself, Oriental fashion, at Peter’s feet (compare 1Sa_25:24; 2Ki_4:37; Est_8:3; Mar_5:22; Mat_28:9) cannot be ascertained. Luke does not say that Cornelius worshipped Peter. Yet Peter obviously regarded this action as at least approaching such reverence as was due to God alone, and rejected it accordingly (Act_10:26), as Paul afterwards refused similar worship from the Lystrans (Act_14:15), and as the angel put away from him that of John (Rev_19:10). Of course Peter may have attributed more to Cornelius’s action than it was meant to convey, and some (Hackett, Stier) prefer to hold this rather than believe that Cornelius, a worshipper of Jehovah, should have been guilty of rendering Divine homage to a man. That he was still under the dominion of his old superstitious ideas about heroes who had been deified, and saw in Peter a superhuman being (Zöckler), is scarcely credible after the plain intimation by the angel that Peter was a man.

II. Peter’s explanation to Cornelius.—Addressed to the assembled company, but intended principally for the centurion.

1. The old principle—that intercourse with Gentiles was regarded by the Jew as unlawful (Act_10:28)—was of long standing and widely known. Though professedly grounded on Mosaic law, it had no such foundation in fact. The practice rested on traditional Pharisaism, according to which a Jew must have no relations with a foreigner, and must not enter his house (Joh_18:28). “He was not allowed to sit down at the table of a Gentile; the very sight of the Gentile world was repulsive to a Jew” (Stapfer, Palestine in the Time of Christ, p. 128). Compare Josephus (contra Apion, Act_2:28). “Those foreigners who come to us without submitting to our laws Moses permitted not to have any intimate connections with us.” Juvenal (Satires, xiv. 103) says of the Jews it was their custom, non monstrare vias eadem nisi sacra colenti, not to show the way except to those observing the same sacred rites; while Tacitus (Hist., Act_10:8) affirms that they cherished against all a hostile hatred, and kept themselves apart in their feasts and couches: adversus omnes hostile odium, separati epulis discreti cubilibus.

2. The new light—that to man should be called common or unclean—was to a Jew a marvellous discovery, which probably nothing but a Divine revelation would have enabled him to accept. Hence Peter distinctly traced his acquaintance with it to God’s showing, though he did not at the time mention the way in which such showing had taken place.

3. The explicit declaration that he had come to Cæsarea immediately on being sent for, “without gainsaying,” not because he had forgotten or resolved to ignore, or through his own charity or wisdom had overstepped the bounds of traditional exclusiveness, but solely in consequence of that new light which had been imparted to him—in other words, that his appearance before Cornelius was at once an expression of his faith in God and of his obedience to the heavenly vision (compare Act_26:19).

4. The direct question—for what intent had he been sent for? Peter knew he had been sent for in accordance with instructions given by Jehovah to Cornelius (Act_10:20; Act_10:22); but as yet Cornelius had offered no explanation of his mission.

III. Peter’s answer from Cornelius.—In this Cornelius rehearsed the story of how he had been led to send for Peter, mentioning—

1. The time when his vision had appeared to him. “Four days ago,” about “this hour,” which was probably about the ninth (Act_10:3). The fasting had continued till noon, when during his subsequent devotions the vision burst upon his view, “as it were about the ninth hour.” (See “Critical Remarks.”)

2. The condition of his body and mind when the vision came. “Fasting” and “praying.” Even should “fasting” be omitted from the text (see “Critical Remarks”), it was probably included in Cornelius’s devotions. Fasting and prayer go well together, bodily abstinence being a suitable preparation for high spiritual exercises (compare Act_10:9). Fasting was frequently conjoined with praying by the apostolic Church on occasions of special solemnity and high responsibility (Act_13:2-3, Act_14:23).

3. The form which appeared in his vision. A man, standing before him in bright apparel. A description shown by its liveliness and minuteness to be that of an eyewitness. Compare with this Luke’s account (Act_10:3), which omits the “Behold!” and says nothing about the angel “standing before” Cornelius.

4. The address which the man in bright apparel made to him.

(1) Calling him by name, Cornelius! the heavenly visitor;

(2) assured him that his prayer had been heard and his alms remembered (see on Act_10:4); and

(3) directed him to send to Joppa for Simon Peter; at the same time

(4) mentioning the house in which Peter lodged (see on Act_10:5-6).

5. The action which he (Cornelius) had then taken. He had sent for the apostle forthwith, as the business to be done was too important for delay (Ecc_9:10).

6. The gratification with which he welcomed the apostle’s arrival. “Thou hast well done that thou art come” (compare 3Jn_1:6). Peter’s arrival gave an indirect guarantee that he should learn more about the mind of God with reference to his salvation (Act_10:32; Act_11:14).

7. The readiness of himself and all present to hear what he (Peter) had to impart. “Now then we are all here present,” etc. (Act_10:33.)

Learn.—That God’s messengers—

1. Should be prepared for by private and (where practicable) social prayer.

2. Should never intercept for themselves any of the glory that belongs to God.

3. May sometimes learn profitable teaching from those to whom they are sent.

4. Should always be respectfully heard by those to whom they are sent.

HINTS AND SUGGESTIONS

Act_10:25. Mistaken Worship.

I. Is that which is offered.—

1. To the wrong object. The creature instead of the creator, the servant rather than the master, the messenger in place of the sender.

2. With wrong feelings. Of humility and reverence, which would have been proper and in place had they been directed to the right object, but, being directed to the wrong object, were improper and out of place.

3. In ignorance, though pardonable. Cornelius having been as yet only imperfectly enlightened, may not have understood that religious homage belonged to God alone.

II. Should be rejected.—

1. Promptly. Peter trifled not a moment with what he saw, but declined the proferred worship. Had he hesitated, or for an instant seemed to appropriate to himself what belonged to God, he would have heen guilty of lèse-majesté against the God of heaven whose creature, servant, and messenger he was.

2. Kindly. With no rebuke upon his lips he simply bids the prostrate worshipper arise, at the same time assisting him to regain an upright position.

3. Reasonably. Peter explained what was wrong in Cornelius’s action and what was right in his own by adding, “I myself also am a man!”

Act_10:26. “I myself also am a man.”

I. A man and therefore a creature.—Hence not a proper object to receive religious homage, which belongs to God alone (Exo_20:3; Isa_42:8; Rom_1:25).

II. A man and therefore a sinner.—Hence as much needing forgiveness and salvation as the most benighted and degraded of Adam’s race (Rom_3:22; Rom_10:12).

III. A man and therefore a brother.—Hence such distinctions as divide me from my fellows, putting me above them or them above me in an essentially superior class, are against nature as well as grace (Pro_22:2; Mal_2:10; Act_17:26; Act_17:29).

IV. A man and therefore a son of God.—Having been made in God’s image (Gen_1:27; Act_17:28). Hence in all I do I should remember my exalted origin (Col_1:10), and do nothing to disgrace my rank.

V. A man and therefore a possible heir of glory.—Having been redeemed by Jesus Christ. Hence in all things I should comport myself as one with a high destiny (Eph_4:1).

Act_10:29. A Minister and his Congregation. (Suitable for entering on a charge.)

I. No minister should undertake the care of a congregation without being called.—

1. Invited by the people. Peter came not before he had been sent for. It is against all Scripture that preachers should thrust themselves upon unwilling people. Under such conditions the most talented ministry can only prove a failure.

2. Sent by God. It is doubtful if Cornelius’s invitation would have sufficed to carry Peter to Cæsarea had he not already been directed by the Spirit to accompany the messengers (Act_10:20). So the true minister will always be careful not to run without being sent, will strive to ascertain whether the outward call of the people concurs with the inward prompting of the Spirit.

II. To such a combined call every minister should respond.—

1. Immediately. As Peter did, without unnecessary delay, considering that the king’s business requires haste, and that especially in matters of the soul delays are dangerous. The cry “Come over and help us” (Act_16:9) should always be regarded as urgent.

2. Cheerfully. Again like Peter, without offering any objections or expressing any reluctance, or putting any obstacles in the way. The minister who enters on his sacred calling with a grudge or without enthusiasm cannot possibly succeed, and had better change his mind or abandon his calling.

III. The true business of a minister is not to push his own but his people’s interests.—It goes without saying that these interests must be spiritual. Otherwise the congregation is not a Church of Christ. Hence, every minister should have it clearly understood that those are the interests at which he is to aim—the advancement, not of his hearers’ intellectual culture, or of their social status, or of their material enrichment, or of their amusement, but of their spiritual and religious welfare.

IV. When minister and congregation conjointly recognise and work for this the true ideal of a Christian pastorate is reached.—But the two must be of one mind. A spiritually minded pastor and an unspiritual congregation, or vice versâ, cannot long remain together. One or other must attain superiority. If victory inclines to the spiritual element then prosperity of the highest kind ensues; if to the unspiritual, then decay of the worst sort follows.

Act_10:33. A Fortunate Journey. “Thou hast well done that thou art come.” That Peter undertook that journey to Cæsarea was—

I. Well for Peter.—

1. It proved the reality of his own faith, which would certainly have been open to suspicion had he not gone to Cæsarea as directed.

2. It brought him into contact with a pious Gentile, of the existence of which he might otherwise have remained in doubt.

3. It helped him to understand the significance of the vision he had received, which, though explained by the heavenly voice (Act_10:15), was not all at once apprehended by the Apostle (Act_10:17), and was none the worse of the commentary furnished by his interview with Cornelius.

4. It secured for him a special mark of honour in being permitted to open the door to the Gentiles, which, but for this journey, he might have missed.

II. Well for Cornelius.—

1. It assured him of the truth of his own vision, of which he might in course of time have become sceptical had Peter not appeared upon the scene.

2. It afforded him an opportunity of hearing the gospel preached by an apostle, though probably before this he had listened to it from the lips of Philip (Act_8:40).

3. It led to the salvation of himself and his house, seeing that they all believed and were endowed with the Holy Ghost (Act_10:47).

4. It ended in their formal reception into the Church, through their being baptised in the name of Jesus Christ (Act_10:48).

III. Well for the Church.—Which was thereby—

1. Prevented from sinking back into a narrow-minded and exclusive Jewish sect, whereas it was intended to be a large and liberal-hearted community, knowing no distinctions of age, sex, culture, or nationality, but embracing mankind in all ages and countries, ranks and conditions of society.

2. Enabled to overcome a danger which threatened the realisation of this idea, as was soon shown by the part played by the Cornelius incident in the apostolic council (Act_15:7-11). Had Peter not been able to speak as he did in that assembly, the issue of the conference might have been different.

3. Enlightened as to its true character as a world-embracing institution, and so in a manner fitted for the more successful prosecution of its work.

IV. Well for the world.—Which

1. Would hardly have been attracted—at least in great numbers—to Christianity, had it been presented to them as a Jewish sect. And

2. Would have missed the hopes and consolations which the gospel brings. The world has much reason to thank God for Peter’s journey to Cæsarea.

The Picture of a Model (Christian) Congregation.

I. All present.—None absent from the stated place of assembly.

II. All reverent.—Realising they stand in God’s sight—which they do in a special manner when they enter God’s house.

III. All attentive.—Ready to hear what may be said by the preacher, who, if a true minister, is God’s servant and Christ’s ambassador.

IV. All obedient.—Prepared submissively to accept whatever God might command through His servant.

V. All believing.—None professing obedience merely in word or form, but all obeying in reality, receiving the truth into honest hearts and minds.

VI. All saved.—All baptised with the Holy Ghost, all sealed with the Spirit.

Act_10:24-33. Cornelius and Peter. Cornelius appears here in various aspects.

I. Waiting for Peter, as God’s ambassador.

II. Reverencing Peter, as God’s representative.

III. Talking to Peter, explaining his desires.

IV. Listening to Peter, as God’s mouthpiece.

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.

§ III. Peter accompanies the messengers to Cesarea, and, after being informed of the revelation which Cornelius had received, preaches the gospel of Jesus Christ in his house; and, as the Holy Ghost was immediately poured out upon the Gentile hearers, he at once directs that they should be baptized

Act_10:23-48 (23b-48)

23b And [But] on the morrow [next day], Peter [he (om. Peter) arose and]21 went away [forth] with them, and certain [of the] brethren from Joppa accompanied him. 24And the morrow [on the day] after they [he]22 entered into Cesarea. And Cornelius waited for them, and had called together his kinsmen [relatives] and near [intimate] friends. 25And as Peter was coming in23 , Cornelius met him, and fell down at his feet, and worshipped him [om. him]. 26But Peter took [raised] him up, saying, Stand up; I myself also am a man. 27And as he talked with him [And amid friendly converse], he went in, and found many that were [had] come together. 28And he [; and] said unto them, Ye know how that it is an unlawful thing [Ye know how unlawful it is] for a man that is a Jew to keep company [to attach himself] or come [go] unto one of another nation [unto a foreigner]; but God hath shewed me that I should not call any man common or unclean. 29Therefore [also, χαὶ] came I unto you [om. unto you] without gainsaying [objection], as soon as [when] I was sent for: I ask therefore for what intent [on what account] ye have sent for me? 30And Cornelius said, Four days ago I was fasting24 until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in [a] bright clothing [garment], 31And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of [are remembered before] God. 32Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged [lodges] in the house of one Simon a tanner [of the tanner Simon] by the sea side [by the sea]: who, when he cometh, shall [will] speak unto thee.25 33Immediately therefore I sent to thee; and thou hast well done that thou art [hast] come. Now therefore are we all here present before God26 , to hear all things that are commanded thee of God [by the Lord]27 . 34Then Peter opened his mouth, and said, [:]

Of a truth [In truth] I perceive [comprehend] that God is no respecter of persons: 35But in every nation he that feareth him, and worketh righteousness, is accepted with [acceptable to] him. 36The word which28 God [he] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) [om. parenthetical marks.] 37That word, I say [That] ye know, which was published [took place] throughout all Judea, and began [beginning]29 from Galilee, after the baptism which John preached; 38How God anointed Jesus of Nazareth [Jesus of Nazareth, how God anointed him] with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of [overpowered by] the devil; for God was with him. 39And we are30 witnesses of all things which he did both [om. both] in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree [whom they also hanged on the wood (cross) and slew]: 40Him God raised up [on] the third day, and shewed him openly [and made him manifest]; 41Not 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. 42And he commanded us to preach unto the people, and to testify that it is he which [he himself who]31 was ordained of [appointed by] God to be the [a] Judge of quick [the living] and [the] dead. 43To him [To this one] give all the prophets witness, that through, his name whosoever [every one who] believeth in him shall receive remission of sins.

44While Peter yet spake these words, the Holy Ghost fell on all them which [all who] heard the word [discourse]. 45And they of the circumcision which believed [And the believers who were of the circumcision] were astonished, [here om. were astonished] as many as came with Peter, [were astonished,] because [om. because] that on the Gentiles also was poured out the gift of the Holy Ghost. 46For they heard them speak with tongues, and magnify God. Then answered Peter, 47Can any man forbid [the] water, that these should not be baptized, which [who] have received the Holy Ghost as well as we? 48And he commanded them to be baptized in the name of the Lord.32 Then prayed [besought] they him to tarry certain [some] days.

EXEGETICAL AND CRITICAL

Act_10:23 b. On the morrow [next day, he (Peter) arose].—Peter waited until the next morning before he departed with the messengers of Cornelius, who, doubtless, needed some hours of repose. Six men, who belonged to the Christian congregation in Joppa, and whose precise number Luke afterwards states, in Act_11:12, voluntarily accompanied him; they were, possibly, encouraged by the apostle himself to do so. They accordingly constituted a small caravan of ten men. But they required more than one day in order to complete a journey of thirty Roman miles [see above, Exeg. Act_10:9. a.—Tr.], and, consequently, did not reach Cesarea until the following day, that is, the fourth day (Act_10:30) after the intimation which Cornelius had received from the angel.

Act_10:24. And Cornelius waited for them.—He could easily calculate that they would arrive on this day, and awaited, with deep interest and reverence, the appearance of the apostle with his own messengers (αὐτούς). He had, besides, in view of such a highly valued visit, which God had arranged, invited both his relatives and also certain intimate friends, all of whom, without doubt, entertained sentiments resembling his own, and were susceptible of religious impressions. The centurion could, therefore, truly say (Act_10:33): ‘We are present before God, whom we remember, and to whom we devoutly look up.’.—When, therefore, Peter and his nine travelling companions arrived, they found not only the entire household (Act_10:2) of Cornelius, but also many relatives and friends assembled, who already formed quite a numerous household congregation.

Act_10:25-26. And as Peter was coming in, namely, into the house of Cornelius (ἐγένετο τοῦ εἰςελθεῖν; this phrase is analogous to the Hebrew, but unprecedented in this form.). [For τοῦ see note 3 above, appended to the text. “Τοῦ is critically sustained, but cannot be compared with the usus loquendi mentioned by Gesenius [(Lehrgeb. p. 786 f.), as the phraseology would in that case be: ἐγέν. ὁ Πετ. τοῦ εἰςελθεῖν. We have here a case in which the use of the infin. with τοῦ is carried beyond all bounds, etc. Bornem. declares the whole clause to be spurious, etc.” (Winer: Gram. N. T. § 44. 4. ult. 6th ed., p. 293.). “We cannot admit of any comparison with the Hebrew ויְהִי־ לָבו̇א (‘the sun was on the point of setting,’ Rödiger’s Gesenius, § 132. 3. Obs. 1.), Gen_15:12, (Ges. Lehrg. p. 787), as here וַיְהַי does not stand absolutely, but is attended by its nominative, and as, moreover, the Sept. never imitates this and similar phrases by employing ἐγένετο τοῦ, etc.” (Meyer, ad loc.).—Tr.]. The master of the house went forward and met Peter, showing him the utmost respect, and even offering worship, in the proper sense, by prostrating himself; this act was, strictly speaking, equivalent to that of divine adoration. (The term employed is προςεκύνησεν, but the object itself, namely, αὐτόν, is not mentioned, from monotheistic delicacy.). [“Non addit Lucas, eum. Euphemia.” (Bengel.).—Tr.]. The spurious addition to Act_10:25 (see above, note 3, appended to the text) is remarkable; according to this statement, Cornelius does not await the apostle in his own dwelling, and meet him there, but, on being informed by a servant that Peter is approaching the city, he leaves his house and meets him on the way. Such a statement frees the narrator from any embarrassment which he might be supposed to feel in saying, in direct terms, προςεκύνησεν αὐτόν.—The Roman regards Peter as an ambassador of God, and does not hesitate to pay him divine honor, which act may have been facilitated by the pagan practice of deifying men. But Peter, who did not for one moment tolerate such idolatrous honors, directed him to arise, and raised him up, since he, too, (κἀγὼ αὐτός) was, like Cornelius, simply a human being.

Act_10:27. And as he talked with him, he (Peter) went in, that is, into the apartment in which those whom Cornelius had invited, were assembled.—The same word (εἰςελθεῖν, είςῆλθε) occurs both in Act_10:25 and here, without any specification; in the former case it refers to Peter’s entrance into the house, in the latter, to his entrance into a certain apartment. The apostle here found a large number of persons assembled (πολλούς)—a large field white already to harvest [Joh_4:35].

Act_10:28-29. Ye know, etc.—Peter at once addresses, in general terms, the persons whom he finds assembled, and, while he speaks very frankly of his appearance in the house of a pagan, desires them to state the reason for which they had called him. He does not question Cornelius in particular, but addresses all who are present, and seemingly assumes that all entertained the same sentiments, and that the centurion had sent for him in the name of all. He premises that they are doubtless aware that a Jew ought not to enter into such relations with a foreigner (in a spirit of forbearance employing the word ἀλλοφύλῳ rather than the term heathen), as to become intimately connected with him (κολλᾶσθαι), to come to him, or to enter his house. ’Αθέμιτον is nefas, not allowed; the forms ἀθέμιστος and ἀθέμιτος are used interchangeably even in classical Greek.—The Mosaic law does not contain a direct and literal prohibition of this kind, nor does it agree in spirit with such a principle. But rabbinical Judaism did unquestionably carry the principle of separation to such an extreme, as to decree: Prohibitum est Judæo solum esse cum Ethnico, itinerari cum Ethnico, etc. Lightfoot: Horæ Hebr. ad Mat_18:17. And we have an evidence of this in the fact that, in the age of Jesus, the Jews believed that they became Levitically unclean by entering the house of a heathen; see Joh_18:28. There were, no doubt, exceptions to this rule, but Peter is speaking of the custom and the established rule. He declares, however, at the same time that God had shewed him (ἔδειξεν denoting the symbolical but distinct vision) that he was not at liberty to call any man common or unclean, or treat him as such, and avoid him (ἄνθρωπον being used with an emphasis indicating and establishing the principle of universality [as the antithesis of particularism, or a particular regard for the chosen people.—Tr.]). In obedience to the divine directions—he adds—he had offered no objections, but had come at once, as soon as the call had reached him. He now desires to receive a more precise statement than the messengers had given him (Act_10:22), of the motive of his hearers when they sent the invitation. [Κοινός, ceremonially unclean, defiled; comp. Mar_7:2, and the verb, Mar_7:15, and Mat_15:11.—Tr.]

Act_10:30-33. Four days ago I was fasting.—Cornelius first gives a detailed account of the instructions which he had received from the angel, and then requests Peter to communicate to him and his assembled friends, all that he, as a messenger of God, had been commissioned to say, Act_10:30-33. The language: ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας, has been differently interpreted, both with respect to the terminus a quo and to the terminus ad quem. (a.) ’Απὸ τετ. ἡμ. cannot mean: on the fourth day previously, that is, four days before the appearance of the angel (de Wette, Neander), for, in that case, the day itself, which had become so important, would not be specified at all. The sense can only be the following: quarto abhinc die, four days ago, reckoned back from to-day; an analogous mode of expression, referring to measures of distance, occurs in Joh_11:18; Joh_21:8; Rev_14:20. This is the interpretation which Chrysostom had already given to the passage, and it has since been generally adopted. (b). The terminus ad quem: μέχρι ταύτης τῆς ὥρας, does not mean: until to-day and the present hour (Bengel), for Cornelius does not intend to relate any circumstances that occurred between the appearance of the angel and the arrival of Peter, but refers exclusively to that day and its great event—the appearance of the angel; and, indeed, if the former had been the sense, ἥμην [which cannot possibly reach to the present time (Alf.)] would not have been employed.—But Cornelius describes not only the time in which the angel appeared to him, but also the condition and state of preparation in which he was, precisely at that time. He was fasting and praying—he says—when, about the ninth hour [the same hour of the day as the one in which he was then addressing Peter, ταύτης] an angel, clothed with a bright garment, suddenly stood before him, and delivered the message that God had heard his prayer, and graciously remembered his alms [here, unlike Act_10:4. each noun has its proper verb. (Alf.).—Tr.]. Cornelius adds that the angel had instructed him to send to Joppa for Peter, who would speak to him, that is, instruct him, in the name of God; he concludes with the remark that all were now present, looking up to God, and ready to listen devoutly to all that Peter should say to them in accordance with the divine command.

Act_10:34.—Then Peter opened his mouth; these words [as in Act_8:35] inform us, with great solemnity, that the following address contains important truths. The address itself, consists of three parts: 1. The introduction, Act_10:34-35, stating that all men, without regard to national distinctions, may alike be received into the kingdom of God, provided that they fear Him, and do that which is right; 2. A brief exhibition of the life and work of Jesus, extending to the judgment, Act_10:36-42; Acts 3. The assurance, supported by the prophetic word, that through Christ, every one who believes in him, shall receive remission of sins, Act_10:43.

Act_10:35.—Of a truth I perceive [In truth, I comprehend].—’Επʼ ἀληθείας; truth is the foundation, [ἐπί, Winer, Gram. § 47.5. g.—Tr.] so that Peter’s knowledge rests on the truth, and, indeed is truth. Καταλαμβάνω, act. means, at times, to convict, since he who convicts the guilty person, as it were obstrictum tenet; καταλαμβάνομαι, pass., means: I am convicted, convinced, intellectually overpowered by the force of the facts and testimony, i.e., I recognize and comprehend that God does not act with partiality, in choosing men for his kingdom. See below, Doctr. and Eth. No. 2.

Act_10:36-38. The word.—The construction, in these three verses, in which Peter assumes that the principal facts in the life of Jesus, are not entirely unknown to his hearers, is somewhat loose. There are three successive introductory clauses [accusatives], to every one of which ὑμεῖς οἲδατε belong, as the governing words. The object which the hearers already know in general, is specified in a threefold manner: (a) as the word of a certain message from God, τὸν λόγον etc. Act_10:36; (b) as an historical event, τὸ γενόμενον ῥῆμα etc. Act_10:37; (c) as the personality of Jesus of Nazareth, ’Ιησοῦν τὸν etc. Act_10:38. [This is the view of Meyer, who says: “οῦ̓τος … κύριος is parenthetical. For Peter has already ὑμεῖς οἴδατε in his mind, when he says τὸν λόγον, but he interrupts himself by introducing the words: οῦ̓τος … κύριος. He then resumes the thought of Act_10:36, and amplifies it, but now at once introduces ὑμεῖς οἴδατε, and then connects his further remarks, by saying ’Ιησοῦν τ. ἀ. Ναζ., which words are in apposition.”—Tr.]. We have here undeniably a climax. Peter presupposes that although his hearers are pagans, they could not be entirely unacquainted with the history of Jesus, in view of their residence in Cesarea, and of their religious sentiments and susceptibilities. Hence, as he assumes, they must have had a certain amount of knowledge respecting this history, in three respects: (a) as a word, which concerned the Israelites; (b) as an event in the country in which they themselves resided; (c) lastly, as the appearance of the divine personality of Jesus of Nazareth. With regard to grammatical points, there is no reason for connecting τὸν λόγον of Act_10:36 in the same construction with Act_10:34 ff., and making it dependent on καταλαμβάνομαι, as Tischendorf does, who places a comma after ἐστί in Act_10:35, which is also done by de Wette, Baumgarten, Lange [and Alford, while Knapp, Lachman and Stier place a full stop there, in accordance with Meyer.—Tr.]. This construction [τ. λόγ. dependent on καταλ.] cannot possibly be adopted, without offering violence to the whole, whereas the construction, according to which λόγον, ῥῆμα, ’Ιησοῦν, depend on οἴδατε, although exhibiting an accumulation and pressure of clauses, nevertheless corresponds fully to the highly excited emotions and sentiments, which, at the moment, control the soul of the speaker. In this manner we explain the intermediate clause [“parenthesis,” Winer, § 62. 3. ult.; § 63.2. d.—Tr.]: οῦ̓τος ἐστι πάντων κύριος; when Peter mentions the name of Jesus for the first time in the presence of these hearers, he feels himself constrained to testify that He is a Lord over all (πάντων, not neuter, but masculine), namely, over Gentiles as well as Jews; he is especially led to add these words, as he said that the glad tidings [εὐαγγ.] of peace (salvation), proclaimed through Jesus, had been sent by God to the Israelites. He does not wish that the Gentiles should suppose that they were less favored, and therefore declares that the Prophet through whom God proclaimed this message of peace, was, at the same time a Lord over all men. He proceeds, in Act_10:38, to speak of Jesus personally, as mentioned above, and describes both his terrestrial origin (ὁ ἀπὸ Ναζ.), and also his celestial endowment with the Holy Ghost and power (ἔχρισεν etc. being intended to explain the name Xριστός in Act_10:36), in consequence of which he performed healing and redeeming works; the concluding words of Act_10:38, describe his intimate union and fellowship with God.—Καταδυναστεύω is: potentia mea opprimo, tyrannidem exerceo in aliquem.

Act_10:39-41. And we are witnesses.—In Act_10:39 ff., Peter speaks of the death and resurrection of Jesus, of his commands which were addressed to the apostles, and of his future return to judgment. The word καί between ὃν and ἀνεῖλον [see above, note 10, appended to the text], can scarcely be supposed to indicate the other persecutions to which Jesus had been exposed, and which were followed by his crucifixion (Meyer), but is probably introduced merely for the reason that an additional leading fact in the history is next stated—his death on the cross, followed by his resurrection. [De Wette and Winer (Gram. § 66. 3. ult.) assign to it the force of etiam or adeo.—Tr.]. The words μάρτυσι, etc. [Act_10:41] imply that the witness concerning Jesus referred preëminently to his resurrection, and it is precisely to this point that the intermediate clause: οἵτινες συνεφάγομεν, etc. alludes. This latter clause is not, with Bengel, to be extended to the three years of the public ministry of Jesus, but is to be restricted to the forty days which intervened between his resurrection and ascension; for the circumstance that the disciples did eat and drink with the Risen One [Luk_24:41-43; Joh_21:12-15], qualified them to bear witness from personal knowledge, concerning the actual, corporeal life of the Saviour after his resurrection. The choice of the apostles or witnesses [προ in προκεχειρ., referring to their early appointment as future witnesses of the resurrection (Meyer)], is here ascribed by Peter to the Lord, inasmuch as the call which they received through Jesus, was a choice made by God himself.

Act_10:42-43. And he commanded us.—The nominative of παρήγγειλεν seems to be Jesus, rather than God. The last commission which the risen Redeemer gave to the apostles, required them, 1. to proclaim to the people of Israel (ὁ λαός the Jewish people) and, 2. to testify (namely, to all men, without the restriction appended to κηρῦξαι), that he was himself appointed [ὁρίζω here, to appoint, name; Wahl, ad verb.—Tr.] by God, as the Judge of the living and the dead. The latter phrase, again, involves the conception of universality, referring to all mankind, and to all ages of the world. But the most distinct statement of the truth that there is salvation in Christ for all, occurs in Act_10:43, at the close of the address; ‘Every one [πάντα τὸν π.] who believes in him, will receive the forgiveness of sins.’ Peter declares that such is the unanimous testimony of all the prophets, evidently assuming that Cornelius and his friends were not, at that time, unacquainted with the predictions of the prophets of Israel.

Act_10:44-46. While Peter yet spake these words, and before he had concluded his discourse, the Holy Ghost fell on all his hearers. ’Επέπεσεν does not necessarily denote a visible descent (modo conspicuo, as Bengel explains it), but merely the sudden manifestation of a higher power, the influence of which proceeded from above. That the operations of the Holy Ghost were perceptible (not, indeed, visible, but, certainly, audible), appears from Act_10:46 : these pagans could be heard, as they spake with tongues and highly extolled God. Their utterances consisted of humble, hearty, and inspired praises and thanks, which they offered to God for his grace. The manner in which they spake, is described as a γλώσσαις λαλεῖν. It should be here carefully noticed that ἑτέραις is not appended, as in Acts 2 Act_10:4, comp. with Act_10:6; Act_10:8; Act_10:11 : we must, on the contrary, assume, that the meaning of the narrator is the following:—These hearers spake with tongues after the manner of the Corinthian Christians [see above, notes on Act_2:9-11.—Tr.], that is, they spake in an elevated, devotional frame of mind, and employed language which deviated from the intelligible mode of expression adopted in common life. The observation of this fact made (Act_10:45) an extraordinary impression on the Judæo-Christians (οἱ ἐκ περιτομῆς πιστοί) who had accompanied Peter; ἐξέστησαν, they were almost deprived of all self-possession—so great was their wonder when they saw that the gift of the Holy Ghost was poured out also on the Gentiles. It is obvious that their thoughts did not dwell on the persons before them, considered as individuals, but rather on their general character as heathens, and that they deduced from a concrete fact the general principle that the heathens (τὰ ἔθνη, def. article) could receive the Holy Ghost.

Act_10:47-48. Can any man forbid [the, τὸ] water, etc.?—Peter at once makes the practical application:—If these men have received the Holy Ghost as well as we, that is, believers belonging to Israel (καθὼς καὶ ἡμεῖς), who then can refuse the water, so that they shall not be baptized?—The peculiar form of expression occurring in the question, sounds as if a conscious and energetic will were ascribed to the baptismal water, somewhat in the following sense:—If no one was able to hinder the Spirit from coming upon these people, then no one can keep back the water which purposes to flow upon them unto baptism. Or, in other words:—Every scruple respecting the baptism of these heathens, is practically removed by their baptism with the Spirit. [This is the only instance in which the outpouring of the Spirit preceded Baptism; it was intended to remove all hesitation on the part of the Judæo-Christians who attended Peter, respecting the reception of the pagans, and the propriety of immediately administering baptism to them.—Bengel very correctly says: Non dicit: Jam habent Spiritum, ergo aqua carere possunt. (Meyer).—Tr.]. Peter accordingly gives directions that they should be baptized in the name of Jesus Christ. He did not himself administer the rite, but assigned the duty to some one of the Christians who had come with him.—Luke relates, at the close, that Cornelius and his friends besought the apostle to remain for some time with them, and we may assume that this request was not denied [particularly, as he is charged in Act_11:3, with having sat at the table with them. (Meyer).—Tr.]. During this prolonged visit, further instructions respecting the Christian faith and life, were, without doubt, imparted to the new converts.

DOCTRINAL AND ETHICAL

1. The honorable reception which Cornelius gave to the apostle, expressed alike his deep humility, and the high degree of esteem with which he regarded Peter as a true ambassador of God. Still, a certain element was betrayed in that reception which was not genuine and healthy—it was the delusion that Peter was, nevertheless, more than a human being. Here already lay concealed the germ of the worship of the saints—a worship offered to human beings, which belongs to God alone, which derogates from the honor that is due exclusively to the triune God, and which, with respect to the way of salvation, leads Christendom astray. It is, moreover, remarkable that in this case, which is the first in which more than the honor due to a man, is offered to a servant of God, it is precisely a heathen who performs the act. The whole system, indeed, of the worship of the saints, as it was gradually developed in the ancient church, is essentially of heathen origin, and is a relapse into heathenism. Peter declines to receive such excessive honors, raises up the kneeling man, and plainly declares, that he, the worshipped one, was, like the worshipper, only a human being; and thus, in accordance with the maxim: Principiis obsta, he at once resisted, when the first evil symptoms appeared, and protested against an error, which at a later period, assumed a most serious character. Thus we have here already, in the earliest period of the history of the apostles, a solemn warning against that paganizing worship of the saints, which confounds that which is divine, with that which is human.

2. It is well known that the introductory words, in the discourse of Peter, Act_10:34-35, have often been so interpreted, as to teach that all religions are of equal value, that faith, as contradistinguished from morality, is not indispensable, and that, with respect to the salvation of the soul, all that is specifically Christian, is of no importance. But the attempt to find a palliation of indifference on the subject of religion in this passage, betrays, as even de Wette judges, “very great exegetical frivolity”; both the words themselves, and also the whole connection of the discourse, as well as of the narrative of which they form a part, decidedly pronounce against such an interpretation. For the main point in the whole transaction is nothing less than the conversion of Cornelius, or the admission of himself, his household, and his friends, into the church of Christ. But their admission encounters a very serious difficulty; it is, namely, by no means clear that these persons, who are pagans, can, without further ceremony, and yet with a good conscience, and in a manner that could be acceptable before God, be received into the Christian Church. Is it not, rather, necessary that they should previously be incorporated by circumcision with the people of Israel? The removal of this difficulty by a divine interposition, constitutes the central point, the specific significance, of the whole occurrence. If the language in Act_10:34-35, meant that a heathen, a Jew, and a Christian, were altogether alike in the eyes of God, and that any one of them could as easily be saved as another, provided that he was honorable and upright in his conduct, then Peter should have simply allowed Cornelius to remain what he was—a heathen—without leading him to Christ. Hence, the interpretation to which we adverted above, is at variance alike with the context of Act_10:34-35, and with the whole narrative, of which these verses constitute an integral portion.—If we, next, consider the terms which are employed in Act_10:34-35, we find a negative, and then a positive proposition before us. The negative is the following: God does not regard the person (οὐ προςωπολήπτης ὁ θεός), that is, his judgment of a man is not influenced by any accidental external qualities or circumstances, but is decided by the internal, essential, moral, personal character of the individual. As the judge ought to be influenced, not by wealth or poverty, the station, power, and connections of the respective parties before him, but by justice and moral facts, so, too, as Peter here says, God does not regard the external relations of persons, their external advantages or disadvantages. Now all this seems, at first view, to be of little significance, and to involve a trivial truth, which every sensible Israelite must have already known; and, in general, Peter had long since been well acquainted with it. But we, too, know many a truth, which nevertheless becomes clear to the mind only at a later period, under peculiar circumstances, and through the illumination of the Spirit of God; it then appears to us in a new and very bright light, especially when it receives an application with which we had not been previously acquainted. Such was now the case of Peter, when the leadings and revelations of God fully convinced him, that He made no difference between Jews and Gentiles with respect to His grace in Christ and the admission into his kingdom; so that the circumstance that an individual belonged to the people of God was only of an external nature. That circumcision without the fear of God, did not profit an Israelite, the prophets had already frequently and emphatically declared. But that, on the other hand, the want of circumcision and of subjection to the Mosaic law, did no injury to the Pagan, and was no hinderance to his acquisition of full citizenship in the church of Christ, was an application of a well-known truth which nevertheless took even Peter by surprise. And the knowledge which he now acquired, in addition, concerning sin and grace, and the old and new covenants, made this an ever memorable period in his history.—Further, the positive proposition is the following: In every nation he who fears God and practises righteousness, is acceptable to Him. The words ἐν παντὶ ἔθνει already make a special application of the previous negative proposition, the terms of which were somewhat more general; we now have a reference to the question of nationality, or to the distinction between Israel and heathen, nations. It is here important to form a correct view as well of the subject as of the predicate of the proposition. The subject is: Every one that fears God, and practises righteousness, of whatever nation he may be. Two moral qualifications are here specified, and no process of interpretation is honestly conducted, by which the one is actually absorbed by the other, as when, for instance, the devout sentiments which constitute the fear of God, are identified with integrity in our conduct towards our neighbor. The indifferentistic mode of interpretation is inclined to adopt the latter view. [Indifferentism is variously defined, but, in all its forms, it is represented as being a want of earnestness in appreciating doctrinal truth; see Lange’s article on the subject in Herzog: Real-Encyk. VI. 657 ff.—Tr.]. Peter says, on the one hand, that where the fear of God and righteous conduct are found, no national advantages are requisite, but, on the other hand, he presupposes that such a disposition constitutes absolutely the indispensable condition on which the favor of God depends. Hence he alone can reach the great end in view—i.e. acceptance with God—who has attained this moral qualification, whether the way to it had been direct or circuitous, provided that it led through repentance and conversion (μετάνοια). This great end is expressed in the predicate: θεκτὸς αὐτῷ ἐστιν, literally, acceptabilis Deo est, that is, he is in such a state that God can, and will accept and receive him, namely, into His kingdom, so that he may be saved. The whole context clearly shows that admission into the pale of Christianity is here meant. Even if, however, we do not take δεκτός exclusively in the sense of acceptable, but rather in that of acceptus, gratus, in which sense it certainly occurs elsewhere in the New Testament (Luk_4:19; Luk_4:24; 2Co_6:2; Php_4:18), we can, in that case, too, judging from the apostle’s whole mode of thought and feeling, connect with the word only the conception of God’s good pleasure in Christ. Accordingly, Peter ascribes to every one who fears God and is righteous, of whatever nation he may be, only the capability of being saved through Christ, but not the fitness to be saved without Christ. Bengel has very justly called attention to the parallel case in Act_15:14; at the apostolic council, James, when referring to the present occurrence, and, perhaps, also to the present passage, uses the following language concerning God: λαβεῖν ἐξ ἐθνῶ λαὸν ἐπὶ τῳ ὀνόματι αὐτοῦ scil. ʼΙμσαῦ; his term, λαβεῖν, corresponds to δεκτός, i.e., Peter’s term. The great point here is the reception of the Gentiles among the people of God through Christ—a reception that conforms, to the divine will. And, in view, of all the facts, Bengel has expressed himself very happily: Non indifferentismus religionum, sed indifferentia nationum hic asseritur.

3. The testimony of Peter in this missionary discourse respecting the Person of Christ is less detailed than that which refers to His Work; still, it is sufficiently comprehensive. He indicates, on the one hand, the human nature of Jesus Christ, by applying to him the name: Jesus of Nazareth; for the Redeemer’s origin and human descent are designated by the term. He says of Jesus, on the other hand, ὁ θεός ῆ̓ν μετʼ αὐτοῦ, Act_10:38. This is language, it is true, which might possibly be employed in reference to a prophet and servant of God [ch. Act_7:9; Act_18:10], and does not necessarily predicate any thing of Jesus that is altogether peculiar; still, the expression may be used in a sense which assigns a preëminent position to him.—God was with him, namely, not merely temporarily, but permanently; not merely externally, but internally. Bengel thinks that the apostle spoke parcius, pro auditorum captu, de rnajestate Christi. At least a certain divine majesty of Christ, (particularly in his state of exaltation), towering above all that is human, is indirectly revealed in Peter’s remarks on the Work of Christ. He is πάντων κύριος Act_10:36, and is appointed by God to be the Judge of the living and the dead—both a position and an office which presuppose the Deity of Christ.

4. Peter describes the Work of Christ with great fulness, and in a very instructive manner. He assigns the first place to the prophetic office of Jesus. God has—he says—proclaimed peace through Jesus Christ; thus the welcome message of peace, that is, the word or the doctrine of Christ, is prominently presented, Act_10:36; but he mentions, at the same time, the acts of Jesus, or the benefits which he conferred in healing the sick and demoniacs. The act was in harmony with the word; the latter announced peace and salvation, the former (comp. ῶ̓ν ἐποίησεν, Act_10:39) procured salvation and peace. Jesus—he says—was an eminent prophet in deeds and words; his doctrine proclaimed saving truth, and wherever he personally appeared, in the whole country, he furnished effectual aid, restoring the sick to health, and freeing those who groaned under the tyranny of Satan by which they were held captive. The act imparts new efficacy to the word, insomuch that if Christ would cease today actually to bestow reconciliation, salvation, peace and liberty on souls that are bound, his word of the Gospel would no longer be received in faith.—The sacerdotal office of Christ is indicated in Act_10:43 : every one who believes in him, receives the remission of sins through his name. Peter does not, it is true, explain the mode by which this result is produced. But it must be remembered that he here appears simply in the character of a missionary herald, and does not intend to explain the grounds of an acknowledged truth, or exhibit its connection with others. But the remission of sins through his name, that is, through his Person, when it is acknowledged and confessed, unmistakably presupposes that He is personally the medium through whom divine grace and forgiveness are obtained, or, in other words, he is the author of this reconciliation.—Finally, the kingly office of Christ is set forth partly in Act_10:36 : πάντων κύριος, partly in Act_10:42 : κριτὴς ζώντων καὶ νεκρῶν. He is highly exalted above all, as the Lord of all men, Jews and Gentiles, and all are therefore bound to honor and obey him. Thus Christ possesses a kingdom which he governs, and this kingdom embraces all mankind. It is the crown of this glory that He is appointed to be the Judge of the world; as he is the Judge even of the dead, his kingly power extends to the lower world, and comprehends alike the generations of those who died long ago, and of those who shall yet be born.

5. The article of faith to which the whole discourse ultimately refers, is stated in Act_10:43 :—Every one receives the remission of sins through Jesus Christ, who believes in him. The feature of universality by which the whole discourse is distinguished, strikingly re-appears in the word πάντα. This concluding sentence conveys a threefold truth—it refers to the human race, to the Mediator, and to the way of salvation. It bears witness indirectly that all men are sinners, since it offers forgiveness to all, and thus declares that all need forgiveness. It distinctly announces, in the next place, that Jesus Christ is the only Mediator and Reconciler, and that no one can obtain forgiveness and the grace of God except through Him. It shows clearly and unmistakably, in the last place, that faith in Christ, or a confiding acceptance of the Redeemer, is the direct, and, indeed, the only way to forgiveness or to salvation in general, of which forgiveness is the central point. Thus the whole Christian system of faith lies in this one sentence in nuce.

6. The most important and significant fact in the whole narrative was undoubtedly the outpouring of the Holy Ghost on the hearers. It was the direct and positive evidence of God himself that these persons were acceptable to him, and that they belonged to Christ. The gift of the Holy Ghost is, according to the Acts of the Apostles, the highest blessing that can be obtained in the kingdom of Christ. Inferior gifts cannot be denied to him on whom this exalted blessing, which, from the nature of the case, God alone can give, has been bestowed. But it now appears that God has given his Holy Spirit to these people, although they are yet heathens, and thereby He has cleansed and sanctified them. What God has cleansed, that no man is permitted to regard as unclean, and treat as profane. Hence, even the strictest Israelite is now required to consider these Gentiles as clean, and as consecrated to God.—Baptism is the consecrating rite by which an individual is admitted into the Church of Christ and to the grace of God, through the water and the Spirit. As baptism with water, does not suffice without the gift of the Holy Ghost, so, too, the baptism with the Spirit ought not to remain alone, that is, without being associated with baptism with water. [See above Exeg. notes on Act_10:47-48.—Tr.]. The gift of the Spirit usually follows baptism with water, in the order of time (comp. Act_2:38)—sometimes, after a comparitively long interval, and as the result of special prayer combined with the imposition of hands (Act_8:15-17). In this case, the Holy Spirit, who manifests his influence where he listeth (Joh_3:8), comes upon the hearers, even before they are baptized; but no man is now at liberty to offer opposition to the water of baptism, for, otherwise, he would “be found to fight against God” (θεομάχος, comp. Act_5:39).—This outpouring of the Spirit on pagan hearers, is, accordingly, an unmistakable divine declaration, that it is not necessary that pagans should first be incorporated with the people of Israel through circumcision and the adoption of the law, before they could, with propriety, be received into the Messianic church of Jesus.

HOMILETICAL AND PRACTICAL

Act_10:23 b. Certain brethren from Joppa accompanied him.—A pastor acts judiciously, (particularly in cases in which weak minds might entertain scruples), when he allows his course of action, of the agreement of which with the word of God he is convinced, to be open to the inspection of all. (Ap. Past.).

Act_10:24. And had called together his kinsmen and near friends.—The desire that others should share in our spiritual gifts, is the great characteristic of love and friendship. (Starke).—We impoverish ourselves when we share our earthly goods with others; but the more liberally we impart our spiritual riches to them in love, the more abundantly we ourselves become endowed with them. (Quesnel).—It is very proper to exhort awakened souls not to permit even their nearest friends and connections to withdraw them from the kingdom of God; nevertheless, their intercourse with the latter should not only not be entirely discontinued, but rather, be employed as the means of extending the kingdom of Christ. (Ap. Past.).—We are often only too reserved towards one another in spiritual things, and would often find others more accessible than we had supposed them to be. (Rieger).

Act_10:25-26. Cornelius—fell down at his feet—But Peter took—saying, Stand up; I myself also am a man.—It was when Peter made the confession: ‘I am a sinful man,’ that he was received into the service of Jesus, and was appointed to be a fisher of men [Luk_5:8; Luk_5:10; Mat_4:19]. And now, when such a successful draught in the house of Cornelius awaited him, he again recalls the fact to mind, and tells others too, that he is also a man. (Rieger).—Cornelius offered too much honour to a living, bodily and distinctly seen saint; but who is it that worships doubtful, fictitious and painted saints? (Starke).—The man who permits others to kiss his foot, is neither Peter’s true successor, nor has he Peter’s humble mind. (id.).—We can see in this instance how soon awakened souls can go too far, when they place too much confidence in those who are merely God’s instruments, and pay them too much honor. Such a reception gives a true servant of God pain, and not pleasure; he gladly decreases, in order that Christ may increase [Joh_3:30]. (Ap. Past.).—The language of Peter: ‘I myself also am a man,’ a rebuke of every tendency in the church to deify men: I. In the Roman Catholic church, when worship is offered (a) to the saints in heaven; (b) to the pretended successor of Peter on earth. II. In the evangelical church, (a) when ministers entertain exaggerated views of the office, or indulge in vanity and self-applause; (b) when reformers or favorite preachers and pastors are regarded with an idolatrous feeling—a conversion of the congregation to men, and not to the living God.

Act_10:28. God hath shewed me.—This conviction of Peter that he appeared before them, not in his own name, but in the name and by the command of God, greatly strengthened him, and freed him from any scruples of conscience which he might have entertained when he disregarded Jewish traditions and Jewish customs. (Leonh. and Sp.).—I should not call any man common or unclean.—The excellency of the faith that a divine spark of life exists in every human soul: I. Its firm foundation: (a) the creation of man (in the image of God—all, the descendants of one human pair); (b) redemption (God will have all men to be saved, [1Ti_2:4]—Christ sent the apostles to all nations); (c) experience (in the heathen world—in pastoral ministrations among criminals, etc.); II. Its blessed influences: (a) in forming Christian views of the world and studying history in general; (b) in maintaining a Christian intercourse with others in common life; (c) in discharging the duties of the Christian ministry.

Act_10:29. Therefore came I … without gainsaying.—This is the holy silence of faith, when, without resisting God, we willingly undertake to do all that he commands. (Calvin).—I ask, therefore, etc.—As the physician questions his patient, in order that he may adopt the proper mode of treatment, so the teacher questions his hearers respecting the state of their souls, in order that he may ascertain their spiritual wants. Do they need instruction in doctrine, or counsel, or consolation, or admonitions? (Starke).—Fidelity to the duties of our office demands that, in our spiritual labors, we should not consume time with unprofitable conversation, but, at the earliest moment, take up the subject which is of most importance. (Quesn.).—People are often, at the present day, entirely too delicate, and imagine that the pastor should know their spiritual wants, and offer appropriate instructions and consolations, without asking any direct questions; but the partial suppression of the facts, or the stifling of the truth, often prevents the suitable remedy from being employed. (Rieger).

Act_10:30. Cornelius said, … I was fasting until this hour.—A modest account of our conduct, when the latter has been correct, is not inconsistent with humility, but may be often necessary in vindicating ourselves, or may tend to edify others. (From Starke).—In the house of Cornelius, fasting, prayer, and alms, were not dead works of the law, but fruits meet for repentance, ripening in the depths of an humble soul that loved God, and longed for an assurance of his grace. (Leonh. and Sp.).—On this account St. Luke first of all mentions the fact, to the praise of Cornelius, that he had been devout, and had feared God (Act_10:2), and, only afterwards, adds that he had been like a good tree which brings forth good fruit; but such fruit was well-pleasing to God, on account of his faith; hence, the angel, too, praises Cornelius for his faith, and when he directs him to send to Joppa, and call Peter, he conducts him from faith in that Christ who was to come, to faith in Christ, who had already come. (Luther).—In bright clothing.—The angels bear with them, when they appear, the signs and livery of their purity and sincerity. (Quesnel).—The bright clothing of the angels may remind a teacher, who is likewise called an angel of God in the Holy Scriptures [Mar_1:2; Luk_7:27, Elijah, John, etc.; Rev_1:20; Rev_14:6], that it is preëminently his duty to wash his robes, and make them white in the blood of the Lamb. [Rev_7:14]. (Ap. Past.).

Act_10:31. Thy prayer is heard, etc.—The prayers and alms of Cornelius had come up before God, Act_10:4. How few are the prayers and the alms to which such grace is granted! They proceed, in the majority of cases, from a carnal and worldly heart; hence they go the way of all flesh, and remain on earth. But the prayer of faith has wings, with which it soars up to God, and the alms of love ascend to heaven as a sacrifice that is well pleasing to God. (From Leonh. and Sp.).—No prayer ascends to heaven, without bringing an angel down with it. (J. Arndt).—On the connection between the prayers and alms of Cornelius, and his call to the Gospel: I. What was the character of his prayers and alms? II. How was his call connected with them? (Schleiermacher).

Act_10:32. Send therefore - and call hither, etc.—The angel directs him to the ordinary minister of the word, for even the tongues of angels cannot, from experience, preach the word concerning the remission of sins (Act_10:43), as Peter can. (Stier).—Cornelius is not sent to Peter, but the latter comes to him, for the purpose of intimating that the Gospel was to be sent to the nations in their own habitations. (Bengel).

Act_10:33. Thou hast well done that thou art come—a noble welcome given to a pastor on assuming his office: I. If it was the Lord who sent him, Act_10:28 ff.; II. If the congregation that receives him, is one which earnestly seeks after salvation, Act_10:33.—We are all here present before God.—This direct and open declaration of Cornelius is wisely and appropriately introduced in public prayers of the church, which precede the sermon. (Rieger).—We could wish that these words were inscribed on every church door, or on every pulpit, so that men might properly consider the purpose for which they should enter the church. (Bogatzky).—To whom is the attendance at public worship, a source of blessings? I. To those who had prepared their hearts at home, in prayer, Act_10:30; II. To those who come with hearts that earnestly seek after salvation; III. To those who hear and keep [Luk_11:28] the preacher’s word as God’s word. (Leonh. and Sp.).—The congregation in the house of Cornelius, an image of a congregation with which God is well pleased: I. It is numerous: “We are all here”; II. Devout: “present before God”; III. Desirous of learning: “to hear all things”; IV. Obedient: “that are commanded thee (and us through thee) of God.”

Act_10:34. Then Peter opened his mouth.—The opened hearts of hearers, open the mouth of the pastor. (Starke).—This address of Peter, when he opens his mouth, rolls onward like a mighty stream, which, as it were, buries the remembrance of Cornelius and his virtues in the holy stillness of an unfathomable sea. The names of Cornelius and every other individual—the name, the glory and the honor of every man, are extinguished; one solitary name shines forth in this sermon—it is the name of the Lord Jesus Christ. In place of the works of Cornelius or of all other men, the works and deeds of God in Christ alone are mentioned. All human righteousness disappears as in a deep sea, but that sea is the infinite love of God. (Harless).—Of a truth I perceive, etc.—Let no teacher suppose himself to be so fully acquainted with all that relates to his office, that he needs no increase of such knowledge. It is one thing to know any truth theoretically and in general (as Peter had undoubtedly long before known that God is no respecter of persons), but it is another thing, as Peter here says, to experience that truth in real life or practically, and in its application to a particular case. Thus, the apostle had not previously known that Gentiles could enter into the kingdom of God without circumcision. (From Ap. Past.).—God is no respecter of persons.—I. A terrible saying for all the ungodly among the great of the earth; II. A soothing saying for all the devout among the lowly. (Starke).

Act_10:35. In every nation he that feareth him, and worketh righteousness, is accepted with him.—These words are often misapplied by those who allege that it matters not what a man believes, if he only fears God, and does that which is right, avoids sin, and leads a correct life. The apostle does not, however, here authorize any indifference on the subject of religion (Indifferentism [see above, Doctr. and Eth. No. 2.—Tr.]), but proclaims the universal love of God to all nations, in consequence of which he will have all men to be saved; but then, they must [as Paul adds, 1Ti_2:4] all come unto the knowledge of the truth, [and to repentance 2Pe_3:9]. He does not say that the man, whose natural feelings prompt him to fear God, to adopt some measures for his salvation, to avoid gross sins, and to lead a correct life externally, is already acceptable to God, and in a state of grace (for he can attain to this only in Christ, Eph_1:6); but he says that such a man is so situated that he may be brought to God by the word concerning Christ, and be accepted by the Lord, without circumcision.—If Cornelius had already been accepted by God in the state in which he was [before or at the time of Peter’s advent], he would have needed neither an angel nor Peter, neither the Gospel nor the Saviour, neither baptism nor the Holy Ghost. (From Ap. Past.).—Not all religions, but all nations are here placed on the same level. (Bengel).—Peter means to say: ‘I now comprehend that there is no sectarianism in God, and that he does not intend to save the Jews only, or another particular nation, and condemn all others, as I had hitherto so erroneously supposed that He would do.’ He does not ask: ‘Hast thou a certificate? To what congregation hast thou belonged?’ He who hungers and thirsts after righteousness, and seeks it in faith, and whose faith worketh by love, is acceptable to God; that is, he has grace, (for he would otherwise be incapable of doing all this), he is a candidate who applies to the true religion and church, he is not far from the kingdom of God, and to him God will reveal His Son. Faith in the Son of God is, therefore, the only religion which can save. But when we say this, we open the door, not to freethinkers, but to the hungry alone. (Gossner).—Who is accepted with God? I. He who fears Him in humble repentance; II. He who trusts in Him in child-like faith; III. He who does that which is right, in a truly Christian spirit of gratitude and love. (Leonh. and Sp.).—The saying of Peter: In every nation … with him: I. It is neither a charter granted to the infidelity of the world, nor a repudiation of the zeal of faith existing in the church; II. It is, however, an invitation addressed to all who seek salvation, and a warrant for missionary labors among all nations.

Act_10:36-37. Ye know, etc.—It was not necessary in the house of Cornelius that Peter should begin with the elementary principles which Paul afterwards announced to other pagans who were prompted to “feel after God,” by the evidences of his goodness which the rain from heaven and fruitful seasons afforded [Act_14:17; Act_17:27]. (Rieger).—Even when we know any truth, it is still necessary that the preaching of the word should remind us anew of it, give us additional assurances, and present distinct aud intelligible explanations. (Starke).—Peace, by Jesus Christ.—To preach Christ, is, to preach peace: I. The substance and purpose, when Christ is preached: (a) peace between God and men, and thus (b) peace among men (Jews and Gentiles reconciled); II. The means employed: (a) the messengers are messengers of peace (Peter, addressing the Roman centurion); (b) the weapons are those of peace (the Gospel, as contradistinguished from the the law, which condemns). (See a similar theme: To preach Christ, is, to preach of peace, discussed in another way, and in his own manner, by Schleiermacher.).—He is Lord of all.—The abundant consolation furnished by our faith, that Jesus, as the Prince of peace, is also the Lord of all: I. His sceptre is a sceptre of peace—hence, we approach him without fear! II. His sceptre is an almighty sceptre—hence, we have no fears for him, or his subjects!—Peace by Jesus Christ, who is Lord of all! This is the most appropriate salutation of a messenger of the faith, who enters the heathen world. Thus his entrance is, I. Friendly, for he comes in the name of a Prince of peace; it is, II. Bold, for he comes in the name of an almighty Lord.—Began from Galilee.—The preaching of peace by the Prince of peace, unquestionably referred primarily to the children of Israel; hence it began in Galilee, and extended throughout all Judea. But the peace which He proclaimed and secured Himself by his death on the cross, was intended for all the nations of the earth, and was also to be a bond of union among them. (Leonh. and Sp.).—How wonderful the progress, and how glorious the victories of the Gospel had already been, by the power of God, since that apparently insignificant beginning in Galilee! Even when the Church shall hereafter rule over the whole world, she never should, and never will, forget this “beginning from Galilee,” or her lowly origin, her feeble childhood, the form of a servant which she received at her birth.

Act_10:38. How God anointed, etc.—The miracles which the Saviour wrought during his ministry, were publicly known in the whole country, but the beginning, the annointing with the Holy Ghost at His baptism, attracted no attention, and was, indeed, not generally made known. (Stier):—Who went about doing good—a very beautiful description of the labors of Jesus. Let pastors exhibit this image to those unhappy souls, who regard Jesus rather as an angry Judge, than as a Benefactor and Saviour; and let them thus teach those souls to place confidence in Him. And how greatly the thought can comfort and encourage a witness of Jesus, that he has such a master as Jesus is, who has already so wonderfully demonstrated his power and his love! What power, then, does Satan possess, which a faithful teacher should dread? (Ap. Past.)

Act_10:39. And we are witnesses of all things, etc.—Faithful pastors are still the witnesses of all that Jesus both did and suffered, even if they have not seen his actions with the eyes of the body. (Ap. Past.).—Whom they slew and hanged on a tree.—It was through the shame of the cross of Christ that Satan was overcome, and through this the Gentiles were to be converted. Hence Peter does not hesitate to acknowledge before those Gentiles that Jesus had been hanged on a cross. It would be foolish to wish to conceal in our day from unbelieving nations, all that may seem to be contemptible and laborious in the Christian religion. Are we wiser than the apostles and Jesus? (Starke).—Welcome, O Cross, thou sign of the living God, thou sign of the highest triumph! Welcome, O glorious, precious tree! Thou shinest with a greater brightness than that of all the stars, with greater splendor than that of the sun, on those who survey thee with the eyes of faith and love. Once was thou accursed, and thy name was infamous; but thou art now established in glory on the thrones of kings. Who has taken away thy shame, and raised thee to such honor? No other than Jesus Christ, the Son of the living God. When the sinful earth cast him off, he was raised up on thee; thou didst receive him, and bear the precious burden of his body; and thus thou wast made the altar on which the spotless lamb was offered, that reconciled earth and heaven. (Eckbert).

Act_10:41. Not to all the people, but … to us.—Jesus observes a wise distinction when he reveals himself. The world does not see him in his state of exaltation, because it is not willing to recognize him in his humiliation; he reveals himself to those who love him. (Starke).—The gracious manifestations of Christ in his exaltation, the privilege of believers.—The secret and consecrated hours of believing souls, in their intercourse with their glorified Master. Procul este profani! Such was the language used at the heathen mysteries; it is also applicable to the sacred mysteries of Christianity.

Act_10:36-43, (combined). The preaching of the apostles: I. The substance of its testimony—the life, sufferings, and resurrection of Christ; II. The authority by which it is supported—the command of Christ, and the call of all men unto salvation; III. Its object—the salvation of believers through the peace of Christ. (Leonh. and Sp.).—How does Jesus Christ bestow peace, (Act_10:36)? I. As our Prophet (Act_10:37-39); II. As our Highpriest (Act_10:39; Act_10:43); and, III. As our King (Act_10:40-42).

Act_10:44. While Peter yet spake these words, the Holy Ghost fell on all.—This is the Pentecost of the Gentiles. (Quesn.).—It is a blessed and cheering sight, when the servants of God can perceive that the word takes hold of their hearers, and that, through it, the Holy Spirit powerfully influences their hearts. (Ap. Past.).—The word concerning the grace of God in Christ, is, properly speaking, the word through which the Holy Spirit enters the hearts of men with his gifts. The preaching of the law, is only a preparatory measure. The pastor who preaches the law with great fulness and assiduity, may, it is true, train his hearers to observe order externally, and maintain a legal propriety of conduct, but he will not infuse spiritual life into their souls, (ib.).—God often anticipates the services of the church (baptism), as he does in this case (by communicating the Spirit), in order to teach us that he possesses sovereign authority, and is not bound by external forms. (Quesnel).

Act_10:45-46. And they of the circumcision, etc.—We should never yield to a feeling of dissatisfaction, when God bestows his gracious gifts on others, but rather rejoice in their happiness, and praise the Lord for it. (Starke).—The works of God in his church, are even yet great and wonderful, and a right view of them will always afford the purest enjoyment: (Ap. Past.).

Act_10:47. Can any man forbid water?—The church should never refuse to recognize him to whom God has given the certificate of his Spirit.

Act_10:48. And he commanded them to be baptized.—Although God may adopt extraordinary means in accomplishing his designs, the Church is, nevertheless, bound to observe the order which he has prescribed. (Quesnel).—We are never at liberty to despise the ordinary means of grace. (Starke).

On the whole section.—The greatness of the love of God in Christ to men: manifested herein, that it, I. Regards no man as common and unclean; II. Seeks out even wanderers, when they inquire after the way; III. Takes compassion on all those who are inclined to hear all things that are commanded us of God in Christ [Act_10:33]. (Harless).—Full salvation, first of all revealed in Christ; it is only through him that men, I. Acquire a correct knowledge of the Deity; II. Obtain right views of the human race; III. Discover the true way of life; IV. Receive full satisfaction of the soul. (Leonh. and Sp.).—Peter’s visit to the house of Cornelius, an example of that mode of paying pastoral visits, on which the divine blessing rests: I. The preparations for such visits—on the part of the family, an earnest desire after salvation; on the part of the pastor, a holy impulse of the Spirit; II. The topics of conversation—candid avowal by the members of the family, respectively, of their spiritual state; decisive testimony borne by the pastor respecting Christ and His salvation; III. The results—the hearers re-animated and strengthened by the Holy Spirit; the pastor rejoicing in the Lord that souls are saved, and that his kingdom comes in power.—Peter’s journey to Cesarea, a mirror for missions among heathens: showing, I. The divine commission which authorizes them, Act_10:1-23; II. The joyful tidings which they communicate, Act_10:24-43; III. The blessed results which they produce, Act_10:44-48—[Peter and Cornelius: I. The alienation of feeling previously existing (the wretched condition of the world without a Saviour); II. Their providential meeting (the religious duties of each individual); III. The bond of union between them (the benign influence of true religion); IV. Their meeting in eternity (the results of the missionary labors of the church, revealed in heaven).—Tr.]

Footnotes:

[21]Act_10:23. The readingὁ Πέτρος [text. rec.] after ἀναστάς, [before ἐξῆλθε], is but feebly supported [by E; without ἀναστάς, by G. II. as in text. rec.]; the proper name was, without doubt, inserted here, merely because one of the ecclesiastical reading-lessons began at this place. [ἀναστὰς, omitted in text. rec., is substituted by Lach. Tisch. and Alf. for ὁ Πέτ., in accordance with A. B. C. D. Vulg. and Cod. Sin.—τῆς, of text. rec. before ʼΙόππης, is omitted by recent editors in accordance with A. B. C. D. E. G. Cod. Sin.—Tr.]

[22]Act_10:24. The singular εἰςῆλθεν, and the plural εἰςῆλθος, are, respectively, supported by authorities of very nearly the same weight [the former by B. D.; the latter by A. C. (—θαν.. C.) E. G. H.] The plural is more probably the later correction, as plural forms, συνῆλθον [Act_10:23], and αὐτούς [Act_10:24], preceded and followed this word; hence Lach. and Tisch. have very properly preferred the singular. [Alf. retains the plural of text. rec.—Καὶ, at the beginning of the verse, in G. H. and text. rec. is omitted by A. B. C. D. E., and by Lach. Tisch. and Alf.; all these, with Cod. Sin. and Vulg. (autem), read Τῇ δὲ ἐπ.—Tr.]

[23]Act_10:25. We have an example of the embellishments which, even in the ancient manuscripts, were already affixed to this narrative, in the following addition, found in Codex Cantabrigiensis [or, Bezæ, marked D.], of the sixth century, and also in the Syriac version in the margin:—προςεγγίζοντος δέ τοῦ ΙΙέτρου εἰς τὴν Καισάρειαν προδραμὼν εἶς τῶν δούλων διεσάφηεν παραγεγονέναι αὐτὸν ὁ δὲ Κορνήλιος ἐκπηδήσας καὶ συναντήσας αὐτῷ πεσὼν πρὸς τοὺς πόδας προςεκύνησεν αὐτόν. [Bornemann has adopted this apocryphal passage in place of the usual text. (Meyer).—τοῦ before ειςελθεῖν is omitted by H. and in text. rec., but is found in A. B. C. E. G., Cod. Sin. and some fathers, and is adopted by Lach. Tisch. and Alf.—Tr]

[24]Act_10:30. Lachmann, in accordance with some MSS. [A (original).B. C. also Cod. Sin.] and versions [Vulg. etc.], omits νηστεύων καὶ [of text. rec.]; this reading is, however, sufficiently attested [A (corrected).D. E. H], and was probably omitted merely because fasting is not mentioned in Act_10:2. [Retained by Tisch. and Alf.].—ὥραν after ἐννάτην is supported by only one MS. [H. Vulg.], and should be cancelled. [Omitted in A. B. C. D. and by Lach. Tisch. and Alf.—Cod. Sin. omits both νηστεύων και, and, ὥραν.—Tr.]

[25]Act_10:32. The words ὃς παραγενόμενος λαλήσει σοι, [of text. rec.] are wanting in A. B. [and Cod. Sin.], in some minuscules, and versions [Vulg.], but are sufficiently attested [by C. D. E. G. H.], and were omitted only because they do not occur in the parallel Act_10:6. [Omitted by Lach., but retained by Tisch. and Alf.—Tr.]

[26]Act_10:33. a. The reading ἐνώπιόν σου, in place of τοῦ θεοῦ, is certainly supported too feebly by the authorities [D. Syr. Vulg.], to authorize us to concur with Griesbach [and Bornemann] in preferring it, particularly as σου seemed better suited to the circumstances, and is therefore the easier reading. [τοῦ θεοῦ of text. rec. with Cod. Sin. etc. is retained by Lach. Tisch. and Alf., with whom de Wette and Meyer concur.—Tr.]

[27]Act_10:33. b. ἀπό is better supported than ὐπό [of text. rec. with G. H.]; the latter seemed to be rather recommended by grammatical principles [comp. Winer, Gram. N. T. § 47, 5. b. and foot notes.—ἀπό, in A. C. D. and adopted by Lach. Tisch. and Alf.—Cod. Sin. orig.: ὑπο, corrected: ἀπο].—κυρίου [at the end of the verse] is far more strongly attested than θεοῦ. [The former in A. B. C. E. Cod. Sin. Vulg. and by Lach. and Tisch.; the latter (text. rec.) in D. G. H. Syr. and by Alf.; Cod. Sin. reads ὑπό (corrected ἀπό) τοῦ κυρίου.—Tr.]

[28]Act_10:36. Lachmann, who follows the authority of A. B., and some versions [Vulg. etc.], omits ὅν after λόγον, but the word is decisively attested, and was probably omitted only in order to simplify the construction of the sentence. [ὅν in C. D. E. G. H. Cod. Sin. (orig.) and by Tisch. and Alf.—See Exeg. note below.—Tr.]

[29]Act_10:37. ἀρξάμενον [of text. rec. from B (e sil). G.] is sustained by fewer MSS. than ἀρξάμενος, it is true [the latter occurring in A. C. D. E. H. and Cod. Sin.], but it is, nevertheless, the genuine reading [so Alf.]; the nominative [preferred by Lachm.] does not suit the construction. [Comp. Luk_24:47, where text. rec. and Lach., following A. C (corrected).F. K. M. U. Δ., read ἀρξάμενον, but Alf. and Tisch., following B. C (original). L. N. X., read—νοι, while D. exhibits—νων; see Winer: Gr. N. T. § 32. 7.—γὰρ is appended to ἀρξ. by A. D. Vulg. (enim) and some fathers, but is not found in Cod. Sin.—Tr.]

[30]Act_10:39. ἐσμὲν after ἡμεῖςis, without doubt, spurious. [Found in G. H., but omitted in A. B. C. D. E. Cod. Sin. and by recent editors.—καὶ before ἀνεἶλον is omitted in text. rec., but is inserted by Lach. Tisch. and Alf. from A. B. C. D. E. G. H. and Cod. Sin.—Tr.]

[31]Act_10:42. The authorities, as far as the number is concerned [B. C. D. E. G.] support οῦ̔τος [after ὃτι], instead of αὐτός [of text. rec., and which occurs in A. H. Cod. Sin. many fathers, and is adopted by Alf.]; the former has, accordingly, been preferred by Lach., but as it is regularly exhibited in the context, copyists supposed that it should be employed here also.

[32]Act_10:48. τοῦ κυρίου [of text. rec.] is, without doubt, the original reading [adopted by Alf. from G. H.]; some manuscripts append, ʼΙησοῦ Χριστοῦ, or exhibit this name without τοῦ κυρ. [as A. B. E. adopted by Lach. The Cod. Sin. reads: προςεταξε δε αυτοις (dative) εν τω ονομ.Ιησ. Xp. βαπτισθηναι.—Tr]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Act 10:24. Ἦν προσδοκῶν, was waiting for them) He had not suffered himself to become immersed in other business meanwhile, but wholly devoted himself to this concern, and during the whole of this time was being made ready for it.—τοὺς συγγενεῖς, his kinsmen) The kingdom of GOD is often propagated, as external circumstances admit. Συγγενεῖς, kinsmen, are from one stock, including those so connected even collaterally.—τοὺς ἀναγκαίους, his connections, his intimate friends [Lat. necessarios, those bound to one by any tie, ‘necessitudo’]) This tie of connection is wider in extent than kindred, and is applied even to affinity, neighbourhood, colleagueship, or fellowship in the same college, etc.—φίλους, friends) Not all kinsmen and connections are friends. He called together those whom he thought likely to wish to be present. [They were therefore men who were themselves not unlike Cornelius: Act 10:2. How often is it the case, that friendship cultivated with the good or the bad, when we are not expecting it, turns out either to our gain or to our hurt!—V. g.]

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

Act 10:24 . On the route see Edersheim, Jewish Social Life , p. 27; and on this and the following verse in [240] text as specially supporting his theory, see Blass, Philology of the Gospels , pp. 116 ff. and 127. ἦν προσδοκῶν : characteristic Lucan construction, see above Act 1:10 ; cf. Luk 1:21 . προσδ ., favourite with St. Luke; six times in Gospel, five in Acts, elsewhere in Gospels only twice in Matthew. συγκ ., i.e. , on the day on which he expected the advent of Peter and the returning messengers as to a feast; they were probably also fearers of the true God, and of a like mind with Cornelius. ἀναγκαίους , necessarios cf. Jos., Ant. , vii., 14, 4; xi., 6, 4; xiii., 7, 2, etc., and instances in Wetstein.

[240] R(omana), in Blass, a first rough copy of St. Luke.

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

Cornelius . . . called together his kinsmen and near friends--implying that he had been long enough at Cæsarea 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.

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 24. 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 Ac 10:27.

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

The day following he went forth. It should seem that they arrived a little before night 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 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 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, 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.

Notwithstanding, it is demanded, 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, Necessarii, which are nearer together.

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.

(24) His kinsmen and near friends.—These, we may well believe, were, like the soldiers and slaves under his command, more or less in sympathy with Cornelius. He, at all events, was seeking to bring them also within the range of the new illumination which he was expecting to receive.

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

24. And the morrow after they entered into Cesarea] Their road lay all the way along the coast, and as Apollonia was situate about halfway between Joppa and Cæsarea, it is most likely that they passed the night there.

And Cornelius waited (was waiting) for them] His attitude of preparation shews how convinced he was of the reality of his vision, and that God was about to give him an answer to his prayers.

his kinsmen and near friends] These we can hardly doubt were men of like mind with Cornelius in their faith and worship, and so had naturally been told of the answer which he was expecting, and invited to be present when Peter arrived.

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 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.

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

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

Ver. 24, Cornelius waited for them] So the people waited for Zacharias, Luk 1:21. It is fit the people should wait for the minister, not the minister for the people, Zec 8:21.

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.

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.

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

Joppa was about fifteen leagues from Caesarea, so that the next day after they set out they might easily come from Joppa thither.

His kinsmen; his relations.

And near friends; and such as he had the greatest love and kindness for; he thought that he could not express it better, 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 reckoned as friends, and near friends, by Cornelius, because they were such aswith him had forsaken all pagan idolatry, and were worshippers of the true and living God.

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

24. Kinsmen and near friends—Not only all his house is influenced and pressed into the way of piety, but his hearty and powerful nature compels relatives and friends into the same self-committal. For the great soul of this captain in its simplicity is full of joy and no shame, in view of this great occasion, when an angel-called visitant shall enter his house.

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

On the morrow for the morrow after, A.V.; was waiting for waited, A.V.; having called for and had called, A.V; and his near for and near, A.V. On the morrow. The addition of after in A.V. makes the sense clearer. They entered into Caesarea. A memorable event, being the first invasion of the Roman empire by the soldiers of the cross. His near friends. We have hero a proof of the strong faith of Cornelius. He did not doubt the angel"s promise (vers. 5 and 6). We see his brotherly love. He invited his friends to come and hear the message of salvation; those whom, as Chrysostom suggests, he had himself brought to a better mind.

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

Cornelius was waiting for them - Not engaging himself in any secular business during that solemn time, but being altogether intent on this one thing.

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

24. As this is a new departure in the divine economy, Peter very prudently takes with him six holy brethren from Joppa to serve as witnesses of the important transactions pending. Meanwhile Cornelius, knowing the time necessary for pedestrians to make the round trip, has assembled his holiness band in mid afternoon of the fourth day, all holding on to God in prayer, that he may bring on the noted apostolic senior in the fullness of Christ.

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

24. During the four days which had elapsed, Cornelius had made no secret of the vision he had witnessed, but had communicated it to such friends as were likely to take the same interest in it with himself. Having presumed, with all confidence, that Peter would come, and knowing the time that the journey would require, all was in readiness for his arrival. (24) " On the next day they entered into Cæsarea. Cornelius was waiting for them, having called together his kinsmen and intimate friends. " These friends and relatives, it must be remembered, and not the mere family of Cornelius, were the chief part of the audience about to be addressed by Peter.

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.

24. And the morrow after. Parts of two days were employed on the journey. Cornelius … had called together his kinsmen and near friends, who were like-minded with himself.

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.

On the following day

This was the next day after they left Joppa. The journey to Caesarea took longer than one day.

Cornelius was waiting for them

"Cornelius expected them"

translationWords

Caesarea

Cornelius

call

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

24. τῇ δὲ ἐπαύριον κ.τ.λ., and the morrow after they entered into Cæsarea. Their road lay the way along the coast, and as Apollonia was situate about halfway between Joppa and Cæsarea, it is most likely that they passed the night there.

ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτούς, and Cornelius was waiting for them. His attitude of preparation shews how convinced the man was of the reality of his vision, and that God was about to give him an answer to his prayers.

τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους, his kinsmen and near friends. The whole narrative shews that Cornelius must have been a long while stationed at Cæsarea, for his good deeds to have become known to the whole nation. An officer in such a permanent post would be very likely to have his kindred round about him. We can hardly doubt also that they were people of like mind with Cornelius in their faith and worship, and so had naturally been told of the answer which he was expecting, and invited to be present when Peter arrived.

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.

24. ἀναγκαίους] his intimate friends. So Jos. Antt. xi. 6. 4, φίλος ἀναγκαιότατος τῷ βασιλεῖ and Xen. Mem. ii. 1. 14, φίλους πρὸς τοῖς ἀναγκαίοις καλουμένοις ἄλλους κτῶνται βοηθούς. These, like himself, must have been fearers of the true God, or at all events must have been influenced by his vision to wait for the teaching of Peter.

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

Near [αναγκαιους] . The word originally means necessary; hence of those who are bound by necessary or natural ties; blood - relations. But as relatives or kinsmen is expressed by suggeneiv, this must be taken in the sense of intimate friends a meaning which it has in later Greek writers.

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