Acts 10:29

Act_10:29

Therefore came I unto yon without gainsaying.

Pastor and people

I. Concerning the true minister, I affirm that--

1. He is a special creation of Divine grace. The mantle of the prophet is not personal property; God is its owner, and He Himself must determine who shall be invested with it.

(1) The processes through which men reach the pulpit are diverse; but if true, each has been guided by the Divine eye. Some require years of mental preparation; others are summoned at once from obscurity. What then? Shall each question the Divinity of the others mission? God forbid! There are diversities of operation, but the same Spirit. He who spoke the universe into being can suddenly qualify men to bear the standard of the Cross. He also who has established the processes of creation may gradually train men. We must therefore test the Divinity of each mans mission more by the results secured than by the discipline undergone. Every true minister is a special creation of Divine grace, just as every planet is a special creation of Divine power. He does not enter upon the publication of the gospel as a profession, but us a vocation. Woe is me if I preach not the gospel. You may as well attempt to arrest the whirlwind, or roll back the planets, as to silence the God-created minister. Kings and councils have attempted the task; but above the fury and clamour of hell this voice has sounded, Whether it be right in the sight of God to hearken unto you more than God, judge ye. For we cannot but speak the things which we have seen and heard. Aye! that is one secret of the true ministers power--he has seen and heard his Divine Master.

(2) The Divinity of this mission is in no wise affected by the variety of manner which may be adopted by individual ministers. Each man has his own style of working, and is never so effective as when he is natural. The whirlwind has a mission, and so has the zephyr; the summer sun and the wintry blast are alike useful; and so in relation to the spiritual ministry one man speaks in tones of thunder, and lays his grasp upon the pillars of the temple of sin. Another speaks in tenderness, and stretches forth a helping hand to those that have no might. One man is peculiarly qualified to make havoc among the ranks of infidelity; another is constructive, and builds up the Church in its most holy faith. In the Christian ministry you find the accomplished scholar, the eagle-eyed critic, the eloquent orator. But you must not expect in any one man a summary of qualifications; take each in his own sphere, and be thankful for what he is, rather than regretful for what he is not. Do you depreciate the sun because without fragrance? the rose because without light?

2. He seeks the highest spiritual culture of his auditors.

(1) The sanctuary is not an academy in which the sciences are courted, or in which learned predictions are to be delivered. Men are less anxious to understand a technical theology than to be brought into contact with the life-giving religion of Jesus. After the anxieties of life, after fellowship with men destitute of Divine sympathy, your spirits require something more than scholastic criticisms.

(2) There will be great diversity in the character of my hearers. I shall not address all in the same strain, nor always luxuriate amid the green pastures of doctrine, assurance, and promise. I shall erect the standard of eternal rectitude, and give men to feel their true moral stature. I shall tear the mask from the hypocrite, and lay hold on the prodigal and try to woo him to repentance.

(3) The power of the Church consists in its piety. There is force in genius; but, contrasted with the strength of piety, it is weakness. There is power in money; but the pauper whose heart glows with love to the Saviour is a mightier power than the millionaire. Holiness is power; with it we are valorous as giants--without it we are reeds shaken with the wind. Holiness is peace. The peace which exists apart from holiness is a treacherous lull. The mischief maker can secure no sympathy in a holy Church; every ear is closed to his slander, and every tongue ready to rebuke his impiety.

II. Concerning those who wait upon the ministry.

1. The pastor has a right to expect--

(1) Their punctual and regular attendance. This is necessary to enjoyment. The devotional part of the service is of the highest importance. And even, taking the lowest ground, there is something opposed to public decency and rectitude in late attendance.

(2) The exercise of a charitable judgment. While the enemy rages, let the friends unite! If you prove faithful, I shall calmly survey any external storm!

(3) An abiding interest in their prayers. Without prayer we shall perish. Prayer gives strength, elevation, self-oblivion.

(4) Their zealous cooperation. A minister feels himself strong just in proportion as he possesses the sympathy of his people.

2. The people must not expect--

(1) Uniformity in the mode of address. Ministers are but men. Their physical functions may be deranged, their social peace may be invaded, their souls may be distracted, and all such disturbances will produce an influence on their ministry. We must, therefore, be discriminating and sympathetic in relation to pulpit services, and must at all times endeavour to secure in worship what is lacking in meditation.

(2) A system of theology in every sermon. Some auditors are unreasonable enough to expect a preacher, in every discourse, to commence at the creation and end at the harps of heaven, paying special attention to intervening circumstances. My object will be to analyse each text, and to develop the meaning peculiar to it. I hold most tenaciously the great doctrines of Scripture; but it would be impossible to discuss these in connection with every Scriptural statement. At the same time it will be my aspiration ever to exalt Jesus as mans only and all-sufficient Saviour!

(3) Periodical visitation. Much time will be required to prepare for the pulpit, and the calls of the sick, the dying, and the penitent shall secure my fullest attention. (J. Parker, D. D.)

The design of the Christian ministry

Let us consider the reasons under which a people ought to act when they seek the aid of ministers.

I. Personal salvation. The end of the ministry is the salvation of men--not the performance of ceremonies, nor the pronouncing of discourses. The forms and shadows of the Levitical priesthood have passed away; and disputation and laboured oratory have their places in the schools. Could we speak with the tongues of men and angels, or open to you mysteries, yet eloquence and learning would not be a reason why you should have sent for us. What is the harmony of periods, if all is to end in words? What are the researches of the study, if all is to terminate in the increase of your knowledge? The question with us is, how we may turn any talents with which God has endowed us to the account of your salvation.

II. Instruction in the truth. Salvation and truth are inseparably connected. Cornelius sent for Peter, that he might hear words of him. Words of Jewish tradition or Gentile philosophy? No; but words whereby thou and all thy house shall be saved. You have sent for us, then, to declare the truth; but have you considered its nature and extent? And can you bear it? It is not all comprehended in the love of God. Can you bear to be slain by the law? Can you bear the ministry of the Baptist? Can you bear to be told that, virtuous as many of you may be, you must seek this salvation as sinners, and that, if any man will be Christs disciple, he must deny himself daily, and take up his cross, and follow his Lord? Can you bear to have it enforced upon you, Be not conformed to this world, and to be reminded that there must be no intermission in duty; that you must run with diligence the race set before you, and war a good warfare? If you have sent for us for this intent, you may say, Thou hast done well that thou art come. May you therefore so purify your souls by obeying the truth, that you may know the truth, and the truth may make you free!

III. Faithful and constant application and enforcement of truth. Ministers ought to be better skilled in Divine knowledge than the majority of their hearers; but it would be a false view that the ministry is appointed to teach us constantly some new thing. It is, on the contrary, no less important that we should apply and enforce known truth. For--

1. Conscience often sleeps, add needs another to awake it.

2. We are prone to judge others. The ministry is appointed to oblige us to judge ourselves.

3. We are liable to religious delusions; and we avoid those truths which would disturb us. The minister of Christ must declare the whole counsel of God; and the very truths you need are thus pressed upon you.

4. All sinful habits and passions raise a haze and mist about themselves; and it is for the Christian ministry to dispel that delusive atmosphere.

5. All temptation, too, places a bias on the judgment. You only see the fruit pleasant to the eye, and to be desired to make one wise. It is for the ministry to remind you that God hath said, In the day thou eatest thereof thou shalt surely die. Or your temptation may be to discouragement and unbelief; and then it is for us to call your attention to the great and precious promises.

IV. The establishment or continuance of the ordinances and discipline of the Church. St. Peter here opens the Church to the Gentiles. They come in; and this was their mercy and their privilege; and so it ought to be esteemed by us. For a Christian Church is one of the most important institutions on earth. Its members are in special covenant with God. Sabbaths are observed, public assemblies are held; and in these the Divine presence is both promised and realised. Christian fellowship is enjoyed. The Church is an association formed to make war upon sin and error. Here the aged are comforted and strengthened; children are brought to Christ, and trained up for His service; and servants made free by the truth. In the Church there are holy rules of living and acting in force. Baptism is administered; and by eating of the sacramental bread, and drinking of that cup, the followers of Christ show forth His death till He come. Did you send for us to maintain or subvert this beautiful order? To maintain it, I know you say. We rejoice to meet you oil this ground. Well, then, be co-workers with us, or the end will fail. Conclusion:

1. If you have proposed important ends in sending for us, these impose important duties upon us, which we cannot perform but by special assistance. We shall need your candour, and, above all, your prayers.

2. Maintain the teachable spirit. Except a man receive the kingdom of God as a little child, he cannot enter therein.

3. Be intent upon growth and advancement in knowledge and piety. (R. Watson.)

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

Act 10:29. Ἀναντιῤῥήτως, without gainsaying) for he had previously cleared away all the difficulties in the way of his coming, with GOD.—πυνθάνομαι, I ask) Each has his part in the speaking. [And it is by asking many questions that an opportunity of speaking is easily obtained.—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 10:29 . ἀναντιῤῥήτως : only here in N.T., but see Act 19:36 ; on spelling see critical notes; used also by Polyb. “sanctum fidei silentium” (Calvin). μεταπεμφθείς : only here in passive in N.T., see Act 10:22 .

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

I ask therefore, &c.--The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.

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 29. I ask - for what intent ye have sent for me?] Peter had been informed of this by the servants of Cornelius, Ac 10:22; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, &c., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

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

29. We must also note that which he addeth, that he came without gainsaying, For this is the holy silence of faith, when as without murmuring against God we receive that meekly which he commandeth, abandoning all contrary reasons which intrude themselves.

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.

29. without gainsaying] Following in faith the guidance of the Spirit, though I only saw dimly what God would have me to do.

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.

Therefore came I unto you, without gainsaying,.... Readily and cheerfully, without objecting to it, or saying one word against it, or making any excuse to put it off:

as soon as I was sent for: he immediately consented to go, as soon as ever the messengers from Cornelius acquainted him with their message, being previously directed so to do by the Spirit of God; though he did not set out with them till the next day, it being more suitable and convenient:

I ask therefore for what intent ye have sent for me? this he said, not as ignorant of the true cause, for he had inquired of the messengers, who had informed him of the reason of it; but he was willing to have it from the mouth of Cornelius himself; not only for further confirmation's sake, but for order sake, to lead him on regularly to what he had to say.

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

29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

Ver. 29. Without gainsaying, as soon as sent for] Hoc est sanctum fide; silentium, saith Calvin, this was the holy silence of faith; this was to preach Christ the Lord; and himself the Church’s servant, for Jesus’ sake. A servant is not αυτοματος, one that moveth absolutely of himself; he is υπηρετης and οργανον, saith Aristotle, the master’s instrument, and wholly his, ολως εκεινου, 1Co 4:5. Peter’s pretended successor styleth himself the "servant of God’s servants;" but is nothing less.

For what intent] This he desireth to know of them, that he might not shoot at rovers, run at uncertainty; but be able to conclude his discourse, as he did, Det Deus, ut sermo meus adeo commodus sit, quam sit accommodus, God grant my speech may be as profitable as it is seasonable.

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.

Without gainsaying - without “saying anything against it”; without hesitation or reluctance.

I ask, therefore ... - The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Act 10:22. But Peter now desired from his own lips a more particular statement of the considerations which had induced him to send for him.

For what intent - For what purpose or design.

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

Gainsaying, or delay.

I ask therefore for what intent ye have sent for me? Peter did in a great measure know the business he came about, partly by the vision and its interpretation, partly by what he might have heard from them that Cornelius sent for him, unto whom Cornelius had declared the whole matter, as we find, Act 10:8; yet Peter’s question is but necessary, for to give Cornelius an opportunity to acquaint his friends, who were met there, with all that had passed.

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

Wherefore also I came for therefore came I unto you, A.V.; when for as soon as, A.V.; with what for for what, A.V.; ye sent for ye have sent, A.V.

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

I ask for what intent ye have sent for me? - St. Peter knew this already. But he puts Cornelius on telling the story, both that the rest might be informed, and Cornelius himself more impressed by the narration: the repetition of which, even as we read it, gives a new dignity and spirit to Peter's succeeding discourse,

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

See notes on verse 28

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.

29. ἀναντιρρήτως, without gainsaying, i.e. I have followed the guidance of the Spirit, though I did not see fully what God would have me do.

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.

29. τίνι λόγῳ] on what account: the dative of the cause: see reff.: and cf. Hes. Theog. 626: γαίης φραδμοσύνῃσιν ἀνήγαγεν,—Winer, edn. 6, § 31. 6. c, and Bernhardy, Syntax, ch. iii. 14.

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

With what intent [τινι λογω] . More strictly, for what reason.

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