Acts 10:33

Act 10:33. Καλῶς ἐποίησας, thou hast done well) A formula of approbation. He praises Peter, in that he has not hesitated to come: Act 10:29.—ἐνώπιόν σου, in thy presence) A most ancient reading.[63] A transcriber easily took τοῦ Θεοῦ for σοῦ, either from the end of the verse or from Act 10:31.—πάρεσμεν, we are present) Cornelius, in his own house, speaks in the same way as if he and his friends were at Peter’s house. They had been religiously prepared for hearing. The soil was good; and in consequence the fruit was most speedy in its growth: Act 10:44.—τὰ προστεταγμένα σοι, that have been commanded thee) It does not seem to have been previously told to Peter what he should say.

[63] Which the Germ. Vers. prefers, following the margin of Ed. 2 rather than the larger Ed.—E. B.

ABCEe (B has Κυρίου in the collation of Birch, probably an error of the collator) have τοῦ Θεοῦ. D corrected, d Vulg. Syr. and Theb. have σου.—E. and T.

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

Act_10:33. Ἐνώπιον τοῦ κυρίου (see critical remarks), לְפְנֵי יְהֹוָה in conspectu Dei. Cornelius knows that it is God, who so wonderfully arranged everything, before whose eyes this assembly in the house stands. He knows Him to be present as a witness.

ἀπό (see the critical remarks), on the part of, divinitus. See Winer, p. 347 f. [E. T. 463].

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

Act 10:33 . ἐξαυτῆς , sc. , ὥρας : four times in Acts, otherwise only once in Mar 6:25 and once in Phi 2:23 , not in LXX; for instances in Polyb., Jos., see Wetstein, sub Mark l.c. καλῶς ἐποίησας , cf. Phi 4:14 , 2Pe 1:19 , 2Pe 1:3 John Act 10:6 , 1Ma 12:18 ; 1Ma 12:22 . In some instances it may be described as a formula of expressing thanks, see Page’s note. ἀκοῦσαι : as in Act 4:20 , i.e. , to obey. ἐνώπ . τοῦ Θ .: this is the way we ought to attend to God’s servants, Chrys., Hom. , xxii.

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

we are all here present before God, to hear all things that are commanded thee of God--Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!

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 33. Are we all here present before God] Instead of before GOD, the Codex Bezae, Syriac, AEthiopic, Armenian, and Vulgate, read before THEE. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life.

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

33. Therefore, we are all now present. To the end Peter may be more ready and willing to teach, Cornelius affirmeth that himself and the rest will be apt to be taught, and ready to obey God; for this serveth not a little to move the teacher to take pains with the hearers, when as he hopeth assuredly that they shall profit thereby, These words, before God, may have a double meaning; they may either be an oath, or Cornelius may thereby simply profess that that company was gathered together at his house, as in the sight of God, that they may hear man’s voice in like sort as if it proceeded out of God’s own mouth. Whethersoever you choose, there shall be always one end; for to the end Cornelius may the more procure the credit of his sincerity, he testifieth that he hath God before his eyes, whom no man may mock by dissimulation; and assuredly, so often as the Word of God is set before us, we must thus think with ourselves, that we have not to deal with a mortal man, but that God is present, and doth call us. For, from this respect of God ariseth the majesty of God’s word, and reverence in hearing the same. Notwithstanding, he seemeth to promise unadvisedly for others in a matter so weighty, for who can be a fit borrow [cautioner] for another man’s faith? But because every man had promised obedience for himself, he doth, for good causes, hope that they were so affectioned; and, undoubtedly, we may think that they had promised that they would be obedient to his sayings so soon as the matter was showed them, and that even then every one confirmed by himself that which one had spoken in the name of all.

To hear all things. This only is true faith when we embrace not the one half of the Word of God alone, but addict [subject] ourselves wholly unto it; and yet, notwithstanding, there be few examples in the world of this full and universal faith, for the more part doth not submit themselves to the doctrine of God, as if they had made a covenant with God, save only so far forth as it pleaseth them. If any thing displease them they either carelessly contemn or mislike the same. But Cornelius doth wisely distinguish between God and man, for he maketh God the author of the doctrine, and leaveth nothing for man besides the ministry and embassage. “Thou shalt” saith he, “have attentive scholars, and those which will be obedient in all things which God hath commanded thee; that he alone may be principal, and thou only his minister; that, he alone may speak but out of thy mouth,” which thing God prescribeth to all his servants in the person of Ezekiel.

“Take” saith he, “the word out of my mouth, and thou shalt show unto them from me,” (Ezekiel 33:7.)

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.

(33) Thou hast well done.—The peculiar turn of the phrase, in social usage, made it the expression, not of mere approval, but of heartfelt gratitude. (Comp. St. Paul’s use of it in Php_4:14.)

Now therefore are we all here present.—The words imply that the circle that had gathered round Cornelius were sharers in his solicitude, ready to comply with whatever might come to them as the command of God, and yet anxiously hoping that it might not impose upon them a burden too heavy to be borne.

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

33. to hear all things that are commanded thee of God] The oldest authorities read “of the Lord.” In “hear” there is implied the intention to obey. For the words which the centurion expected to hear from Peter were words “whereby he and all his house might be saved.”

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.

Immediately therefore I sent unto thee,.... This he said, to show his obedience to the heavenly vision, and his faith in it; and to remove from himself any suspicion of pride, vanity, and imperiousness: he did not send for the apostle of himself, but by a divine order; which as soon as he had, he executed; for the very same hour, he called his servants and gave them their instructions, and sent them away:

and thou hast well done, that thou art come; a phrase expressive of benignity and goodness in Peter, and of thankfulness to him for his coming; it was not only doing that which was right in the sight of God, but was kind in him, and acceptable to Cornelius and his house:

now therefore are we all here present before God; the searcher of hearts, the omniscient God, who knew the sincerity of their intentions in meeting together, and the eagerness of their souls, and their fervent desire to hear the word: it is a sort of an appeal to God, for the truth of all this: in Beza's most ancient copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, it is read "before thee"; before the apostle: to hear all things that are commanded thee of God; or "of the Lord", as the Alexandrian copy and the Vulgate Latin versions read; that is, of the Lord Jesus Christ; and designs all things, both with respect to doctrine and practice, which Christ had commanded his apostles to teach: and particularly, what he had ordered Peter to instruct Cornelius and his friends in.

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

33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

Ver. 33. Now therefore we are all, &c.] All of a mind to serve the Lord with one shoulder, Zep 3:9; as Hezekiah’s servants joined together in that laudable work of copying out those proverbs of Solomon for the Church’s use, Pro 25:1.

Present before God] Whom we look full in the face, ενωπιον, seeing him by faith who is invisible, and setting ourselves to receive the law at his mouth, to hear the word, not of a mortal man, but of the everliving God.

To hear all things] sc. With due reverence and diligence; not to jeer at anything that is commanded thee of God, that hath the stamp and impress of God upon it, that comes cum privilegio, and appears to be cor et anima Dei (as Gregory calleth the word), the counsel and mind of God. Lo, these were right hearers. Oh for such in this day! Ours (alas) have corpora in sacellis, animos in sacculis, as Ezekiel’s had, Eze 33:31, and as serpents have their bodies in the water, but their heads out.

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.

Thou hast well done - This is an expression of grateful feeling.

Before God - In the presence of God. It is implied that they believed that God saw them; that they were assembled at his command, and that they were disposed to listen to his instructions.

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

Immediately therefore I sent to thee; as a hungry soul delays not to send for food, as soon as he knows where to have it.

Thou hast well done that thou art come; which does not only approve of St. Peter’s coming, but thank him for it.

Present before God; we will set ourselves to attend to thy words, as if we saw God looking upon us, whom we call to witness that we are ready to do whatsoever he shall require of us. Thus it becomes every one that would profit by the word of God, to attend upon it. Men do not behave themselves as before God, and therefore they enjoy nothing less than God in an ordinance, and are as if God had taken no notice of them.

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

33. Hast well done—Hast generously done; a phrase of thanks. Grotius finely remarks: “The angelic ministry was surpassed by apostolic; for the former directed Cornelius to an apostle, the latter directed him to Christ.”

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

Forthwith for immediately, A.V.; we are for are we, A.V.; in the sight of for before, A.V.; have been for are, A.V.; the Lord for God, A.V. and T.R.

Good hearers.

Picture the company assembled in Cornelius"s house. It was composed of the God-fearing, devout people in the neighborhood; and, in their attitude, interest, and openness of heart, we may find the example of the "good hearer" to whom God"s Word may come with power, and in whom it may be made fruitful The following are the marks of the "good hearer," of which we may be reminded by the text: There will be

I THE DUE SENSE OF GOD"S PRESENCE. "We are all here present before God." Though that presence now finds no outward or symbolic expression m cloud or flame, it is inwardly realized, and has now on men"s hearts its due solemnizing effect. The true worshipper can say, "Surely God is in this place.

II FULL RESOLVE AND INTENT. The company had not gathered according to custom or merely to please each other; all were purposed to come, and had set their minds upon hearing what St. Peter might have to say. Cornelius had awakened this earnestness by telling of his vision.

III DUE OPENNESS OF HEART. They were prepared to put all prejudice aside, "and hear all things commanded of God." The openhearted listen to all, receiving what God sends, not merely what may please them or accord with their doctrinal views or prejudices.

IV CONSCIOUSNESS THAT WHAT GOD COMMANDS WILL HAVE TO BE DONE. The only good listener is the obedient listener, who goes forth to life prepared to carry out God"s will as it may be revealed to him, and determined to tone all life by the principles which God may announce. Illustrate by the parable of the Sower and the seed. R.T.

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

Now therefore we are all present before God - The language of every truly Christian congregation.

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

See notes on verse 30

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.

33. We are all here present before God to hear. It was an assembly of “devout” men who recognized the fact that Peter had a message of the Lord for them; the first Gentile audience that ever listened to a gospel sermon.

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.

33. τοῦ κυρίου for τοῦ θεοῦ with אABCE. Vulg. ‘Domino.’

33. ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου, to hear all things that are commanded thee of the Lord. Cornelius infers that as he had been instructed to send for Peter, so Peter had God’s command for his conduct and speech. By ‘hear’ the centurion meant also ‘to obey.’ To one so directed from heaven the words of the Apostle would be divine orders. We learn also (Act 11:14) that the message which Peter would bring had been described to him as one ‘whereby he and all his house might be saved.’ To hear then was to 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.

33.] The reading ἐνώπ. σου, for ἐνώπ. τοῦ θεοῦ, is remarkable, and had it more manuscript authority, would seem as if it might have been genuine. It was much more likely to have been altered into τ. θεοῦ (as making the expression more solemn), than the converse: and the sense, ‘We are all here present before thee,’ follows better on the two preceding verses.

τὰ προστ.] Not doubting that God, who had directed him to Peter, had also directed Peter what to speak to him.

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

Well [καλως] . You have done a courteous and handsome thing in coming. Compare 3Jo 1:5, 6.

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