Acts 10:5

Act 10:5. Μετάπεμψαι, send for, invite to come) Cornelius is not sent to Peter, but is desired to send for him, that he should not seem to have become a mere proselyte [i.e. attaching himself as a convert to the Jews], and that it might be thus intimated that so the Gospel is about to come to the Gentile nations, to each in its own country.—Πέτρος, Peter) A surname not unpleasant to the Gentiles: as also is the case with the surname Paul.

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

Act_10:5-7. The tanner, on account of his trade, dwelt by the [Mediterranean] sea, and probably apart from the city, to which his house belonged (Cadavera et sepulcra separant et coriarium quinquaginta cubitos a civitate. Surenh. Mischn. xi. 9. Comp. Artemid. i. 53). See Walch, de Simone coriario, Jen. 1757.

The τινά is added to Σίμωνα (see the critical remarks) from the standpoint of Cornelius, as to him Peter was one unknown.

εὐσεβῆ] the soldier, one of the men of the cohort specially attached and devoted to Cornelius (τῶν προσκαρτ. αὐτῷ), had the same religious turn of mind as his master, Act_10:2. On προσκαρτ., comp. Act_8:13; Dem. 1386. 6 : θεραπαίνας τὰς Νεαίρᾳ τότε προσκαρτερούσας. Polyb. xxiv. 5. 3.

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 10:5 . μετάπεμψαι : middle, his messengers were to perform his wishes; only in Acts in N.T., where it occurs nine times, but found twice in LXX and in Maccabees; so too mostly in the middle in classical writers, although the active is also found in same sense. Σίμωνά ( τινα ), see critical notes; as unknown to Cornelius, marked out by his surname as the one of the many who were called Simon.

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

send to Joppa . . . for one Simon, &c.--(See on Act 9:11).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5. Now send to Joppa. God dealt most favorably with Cornelius, in that he doth not command him to go himself, but to send messengers unto Peter, that he may stay quietly at home, and that Peter may endure the toil of the journey for his sake. But let us not wonder that Cornelius was so courteously handled, seeing that God thrusteth the ministers of his word daily upon the unwilling; so that he appeareth of his accord to those which do not seek him, as he saith by Isaiah, (Isaiah 65:1.) But why doth not the angel rather teach him? For this seemeth an inconvenient thing that he resigneth his office to a mortal man; for the oracle should have had greater authority than when the gospel is preached to him by a mortal man. As when Christ appeared to Paul by a vision, he set, notwithstanding, Ananias to teach him, that he might by such an example establish the ministry of the preaching of the gospel, which he committed to his Church; so now the angel giveth place to Peter, that he may execute the office committed unto him by Christ. Therefore, whosoever will be the disciple of Christ, and be illuminated by the (heavenly) light of the heavenly wisdom, let him not grudge to use attentiveness and docility toward the external voice of men, which Christ useth as an instrument, and whereunto he will have our faith annexed. And we see how sore God hath punished their furious pride, who, contemning preaching, have looked for revelations from heaven. For since God will be heard in men, the ministers to whom he hath given his word cannot be contemned without contempt and reproach of him. Nevertheless, I confess that the spirits must be proved, (1 John 4:1,) that we hear not without choice whosoever do pretend that they are ministers of Christ. But because faith cometh by hearing, (Romans 10:17,) no man shall attain thereunto which shall refuse and despise the word when it is preached,

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.

(5, 6) Call for one Simon, whose surname is Peter.—The circumstances of the communication present, it is obvious, a striking parallelism with those attendant on the revelation to Ananias in Act_9:10-17. To those who regard both narratives as fictitious, the resemblance will appear as characteristic of St. Luke’s style as a writer. Admitting, however, the possibility of a divine guidance being given by a supernatural message, it will not seem strange to us, as has been said already, that it should in each case take the form which made it most effectual, giving directions as to names and places, and yet leaving something open as a test of faith.

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

And now send men to Joppa,.... Which lay near to Caesarea;

and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.

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

5 And now send men to Joppa, and call for one Simon, whose surname is Peter:

Ver. 5. Call for one Simon] Though an angel certifies Cornelius’s prayers were accepted, yet he reads not to him the doctrine of redemption, but refers him to Peter. The office of preaching the gospel is taken from the angels (who first preached it to the shepherds) and given to the ministers.

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.

Joppa, a town that was memorable for Jonah’s taking ship there, when he would flee from God, and decline his message, Joh 1:3. The angel could have declared the gospel, and instructed Cornelius; but he sends him to Peter, God being willing to honour the means of his own institution.

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

5. Simon… Peter—Dr. Clarke, on Act_8:26, remarks how very minute angelic directions are, as in Act_9:11, and in this place. Naturally so; for the directions for an errand must be minute and must be remembered, and, being so remembered, can be reported subsequently with verbal accuracy.

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

Fetch for call for, A.V.; one (in italics) for one (in roman), A.V. and T.R.; who is surnamed for whose surname is, A.V. Peter is always used by St. Luke, rather than Cephas.

Vers. 5, 6. The intimacy of Divine knowledge.

This is a striking passage when thoughtfully considered. The doctrine of Divine omniscience we may accept without having any adequate conception of it, or feeling any practical impression attending on our faith. The ease with which a general truth or principle may be held, while it yet remains ineffective on the life, has often been urged on us. The skilful teacher seeks to set forth the general truth in some particular instance, and expects that the truth will thus be seen clearly and grasped firmly. We have an instance in the passage before us. Cornelius had some appropriate ideas concerning God"s omniscience and omnipresence, yet we may be sure that they had never been practical, real, and searching thoughts to him, until the angel showed that God knew all about him and all about Peter, his name, lodging, host, etc. In our childish days we were often frightened by being reminded of the words, "Thou God seest me." It is well if in our manhood we can have such a revelation of the marvelous minuteness, yet more marvelous tenderness and graciousness, of the Divine inspection. David"s joy in the omniscience and omnipresence of God, as indicated in such psalms as the hundred and forty-ninth, may be referred to. "The Lord knoweth them that are his." We may notice the points in the passage which suggest the intimacy and exactness of God"s daily knowledge of us.

I GOD KNOWS OUR NAMES. Our surname, by which we are commonly known to the world, and even our Christian name, by which we are known to our intimate friends. He knew Peter the fisherman, but he knew him as Simon. This includes God"s knowledge of all that our fellow men, with whom we have to do in daily business, know of us; and his further knowledge of all that our most intimate relatives could tell of our character and disposition. There may be some things of private thought or conduct which we would gladly keep from God; even these are "naked and open unto the eyes of him with whom we have to do.

II OUR EMPLOYMENT. God knew that this other Simon was a tanner by trade. We somehow dissociate the common occupations of life from the thought of God, but he watches us in daily work. And we may surely feel that he judges day by day the spirit in which our daily work is done. "Whereunto a man is called, therein let him abide with God.

III THE SITUATION OF OUR HOUSE. God knew that this tanner"s house was by the seaside," placed there, probably, for the conveniences of his trade. So God knows our precise circumstances and surrounding, and the exact influence which these things bear upon us. And if he knows all this, we may confidently rest assured that he is ready and willing to be the power that helps us to overcome our disabilities, and master our difficulties, and live for him "even where Satan"s seat is," if our lot should be cast in such scenes.

IV OUR RELATION TO THE FAMILY. Brining his inspections to bear on the family circle, he knows the place of each one. He knew that Peter was only a lodger. Then he can give each one the needed grace for worthily occupying his place, and faithfully maintaining his relations and doing the consequent duties. Apart from the revelation of the humanity and sympathetic brotherhood of Christ, as "God manifest in the flesh," so minute a Divine knowledge would only appall us, crushing down energy, effort, and hope. Now we glory in the thought of the perfect knowledge, for he who besets us behind and before is our Father, whom we know well through his Son and our Brother, the "Man Christ Jesus. 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.

Observe here, 1. That although God sent an angel to Cornelius, to acquaint him with his will; yet the angel was to direct him to the apostle, who was to instruct him in the faith. This, no doubt, God did, to put honour upon the ministers and ministry of the gospel; as also to let us understand and know, that we are not to expect extraordinary ways of teaching, when God affords us the use of ordinary means. Send to Joppa, and call for Peter, he shall tell thee what thou oughtest to do.

Observe, 2. What an exact knowledge Almighty God has of particular persons, and particular places; he tells Cornelius, by the angel, in what town Peter was, in Joppa; in whose house he lodged, in Simon the tanner’s; in what part of the town the house stood, by the sea-side.

It is matter of consolation, yea, of great consolation to the people of God, to know and remember that God knows them; He knows their persons, their purposes, their performances, their places of abode; he knows who they are, what they do, and where they dwell. So dear are the holy servants of God unto him, that he loves the very street in which they lodge, the house in which they dwell, the walls of their habitation are continually before him, and he delights perpetually to look upon them:

Oh let holiness to the Lord be writ in legible characters upon the walls of our houses! Zec 14:20. Then will God dwell where we dwell, and the beloved of the Lord shall dwell in safety by him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5, 6. When I was in Joppa, I visited the house of Simon the tanner by the seaside, ascended to the roof, and there prayed where Peter was praying when he saw the vision and heard the voice of the Spirit commanding him to go with the messengers who had already arrived from Cornelius. “Do you think it is the same house?” I have no reason to doubt. All the houses in Palestine are stone, consolidated by that wonderful calcareous cement, so they never decay. This house is all solid stone walls, floors, stairway and roof, so consolidated that it looks like a monolith throughout, not so much as a seam anywhere visible. The roof is simply a great solid, flat rock, looking as old as the native mountain strata.

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

See notes on verse 3

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.

5. Send men to Joppa. He is not told to go, because a soldier could not leave his post without orders, but to send. Joppa is about thirty miles south of Cæsarea.

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.

5. Σίμωνά τινα with ABC. Vulg. ‘Simonem quemdam.’

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.