Acts 10:7

Act 10:7-8. When the angel was departed, he called, &c. — He was obedient to the heavenly vision, without dispute or delay, and sent forthwith to Joppa to fetch Peter to him. Had he himself only been concerned, he might have gone to Joppa to Peter; but he had a family, and kinsmen and friends, (Act 10:24,) a little congregation of them, that could not go with him, and therefore he sends for Peter. And to show him the greater respect, he sends two of his household servants — All of whom feared God; (Act 10:2;) and a devout soldier that waited on him continually — Always attended his person. How many such attendants have our modern officers? A devout soldier would now be looked upon by many as little better than a deserter from his colours. Observe, a devout centurion had devout soldiers; a little devotion, indeed, commonly goes a great way with soldiers; but there would be more of it in them, if there were more of it in their commanders. And when he had declared all these things — Just in the manner they had happened, of which he informed them, because Peter’s coming was a matter in which they also were concerned, having souls to save as well as he. He sent them to Joppa — That very evening. Thus, on Cornelius’s part, all things are disposed toward his receiving the gospel; and the same providence, at the same time, disposes all things on Peter’s part toward his coming to publish it.

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

Act 10:7. Ὡς, when) when first, as soon as: Act 10:33, “Immediately therefore I sent.”—ἀπῆλθεν, was departed) He did not suddenly disappear.—δύο, two) In our days, he who is deemed to be the successor of Peter receives more splendid embassies.

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

Act 10:7 . οἰκετῶν : one related to the οἶκος , a milder and a narrower term than δοῦλος , which would simply denote ownership; more closely associated with the family than other servants, οἰκέτας τε καὶ δούλους , cf. Rom 14:4 , 1Pe 2:18 . εὐσεβῆ : not of itself showing that the soldier had entered into any relationship with the Jews, but in connection with Act 10:2 it can scarcely imply less than in the case of Cornelius; of each it might be said, as of St. Paul in his service of Christ, δουλεύων τῷ Κ . μετὰ πάσης ταπεινοφροσύνης (Act 20:19 ), and both master and servant were about to become οἰκέται of a nobler household: οἰκεῖοι τοῦ Θεοῦί and συμπολῖται τῶν ἁγίων ; see Act 11:14 . προσκαρτερούντων , see above on chap. Act 1:14 . A good reference is given by Wendt to Dem., 1386, 6, θεραπείνας τὰς Νεαίρᾳ τότε προσκαρτερούσας (so too Polyb., xxiv., 5, 3); but see on the other hand Blass, in loco . Kuinoel supposes that they acted as house-sentries, but there is no need to limit the service to that; cf. Act 8:13 , and LXX, Susannah , ver 6.

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

7. For τῷ Κορνηλίῳ read αὐτῷ with אABCE. Vulg. ‘qui loquebatur illi.’

Omit αὐτοῦ after οἰκετῶν, with אABCE.

7. ὡς δὲ ἀπῆλθεν κ.τ.λ., and when he was departed. The reality (see φανερῶς in Act 10:3) of the angelic presence is strongly marked by this language, which speaks of his going away just as if he had been any human visitor.

τῶν προσκαρτερούντων αὐτῷ, of those that attended on him. So of the judges in the History of Susanna (Act 10:7), οὗτοι προσεκαρτέρουν ἐν τῇ οἰκίᾳ Ἰωακείμ, ‘These kept much at Joachim’s house,’ where ‘keep’ is in the sense still common in the Universities and elsewhere, of ‘live,’ ‘abide,’ ‘dwell.’ So here the soldier was attached to the personal service of Cornelius. Compare that other centurion’s retinue (Luk 7:8) where the master says to one ‘Go,’ and his order is at once obeyed.

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.

when the angel . . . was departed, he called--immediately doing as directed, and thereby showing the simplicity of his faith.

a devout soldier of them that waited on him continually--of the "soldiers under him," such as the centurion at Capernaum had (Mat 8:9). Who this "devout soldier" was, can only be matter of conjecture. DA COSTA [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.

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 7. And a devout soldier] It has already been remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time.

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

7. And after that the angel. Luke declareth here how ready Cornelius was to obey when as he maketh no tarriance, but doth that with all diligence which he was commanded to do. And this was the cause that he was so forward, because he believed the promise; as want of faith is the cause why we are so slow to follow God. Angels come not flying to us from heaven that they may appoint us certain men, but that voice of Christ soundeth in all men’s cars.

“Seek, and ye shall find; knock, and it shall be opened unto you,” (Matthew 7:7.)

How is it that of an hundred scarce one or two will stir one foot, that some creep so little that they profit but a little, but because we do not indeed believe the promise? Therefore, let us learn that we must not drive off from day to day, but every man must hasten thither whither he is called, so soon as he heareth the voice of God.

Two of his servants. Cornelius had this reward for being so diligent in teaching his family, that he had faithful and honest servants who were willing to do him service; and also such as that he might commit any thing to them. On the other side, the Lord doth oftentimes punish masters with just punishments who have no regard to instruct their families. For they find those justly stubborn and unfaithful whom they would not frame unto godliness and the fear of God, and also they are afraid of their treachery.

A godly soldier. Forasmuch as this soldier was much conversant with Cornelius, he had also taught him to fear God, as well as his household servants. It is meet that we call to mind here that which I touched before, that there is no kind of life which excuseth us but that we must worship God purely. For a soldier’s life was at that time most corrupt; for they were fallen unto filthy licentiousness, from the ancient discipline, and yet the Spirit of God beareth record in this place of the godliness of soldiers. Wherefore, there is no cause why they should require a calling that is free from worshipping God, under color of warfare, who would by one means or other be free from all righteousness. If they deny that they can serve God because they be soldiers, they shall have these two soldiers meet judges and witnesses against them at the last day, who shall condemn them. And in the mean season, those brain-sick fellows are condemned who cry that it is unlawful for Christians to carry weapons. For these men were warriors, and yet godly, and when they embrace Christ they forsake not their former kind of life; they cast not away their armor as hurtful, nor yet forsake their calling.

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.

(7) A devout soldier.—The word implies that the man was, like his superior officer, a convert to the faith of Israel, though not, in the full sense of the word, a proselyte. It is natural to infer the same of the two slaves to whom their master imparted the vision, which to those who were living as heathens would have seemed strange and unintelligible. It is obvious that all such facts are interesting as throwing light on the character of Cornelius, and showing that, to the extent of his power, he sought to lead those over whom he had any influence to the Truth which he had found precious as leading him to a higher life.

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

7. And when the angel which spake unto Cornelius [him] was departed] The proper name does not appear in the oldest MSS. When the additional note on the last verse had found its way into the text, the name of Cornelius was placed instead of the pronoun for greater clearness. The reality of the angelic presence is strongly marked by these words which speak of his going away from the sight of Cornelius as any human being would have departed.

a devout soldier of them that waited on him continually] Better, “of them that attended on him.” The soldier was attached to the personal service of Cornelius in the same way as that in which the soldiers were under that other centurion (Luk_7:8) who could say to one, “Go,” and he was obeyed.

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 when the angel which spake unto Cornelius was departed,.... For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for

he called two of his household servants; who were not of the band of soldiers under him, but were servants in his family, and such as feared God with him;

and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.

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

7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;

Ver. 7. A devout soldier] Cornelius had either found him, or made him so. Nero complained that he could never find a faithful servant; and no wonder, for those that were good, cared not to come about him; and those that were bad, he cared not to make better, as being himself desperately wicked. Qualis herus, talis servus. The master’s faults go as little unattended as their persons.

Of them that waited on him] The Syriac hath it, of them whom he esteemed highly. Good servants are rare and precious.

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.

A devout soldier - A pious man. This is an instance of the effect of piety in a military officer. Few people have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the disadvantages of a camp are not necessarily hostile to the existence of piety. Compare Luk 3:14.

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

Two of his household servants; these servants doubtless Cornelius had instructed, as appears Act 10:2, and God blesses him with faithful and successful service from them.

A devout soldier; no condition, or temptation, too hard for the grace of God to overcome; both centurion and soldier are willing to hazard all they had, rather than not to obey God, and come to the knowledge of Jesus Christ.

Waited on him continually; this soldier, for his religion’s sake, and his holy life, was taken into nearer attendance on Cornelius; it is no small matter to have one near us that hath power with God.

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

7. Servants—Οικετων, domestics, probably slaves.

Devout soldier—See note on Act_10:2. “A very rare epithet for a soldier,” says Grotius.

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

That for which, A.V.; him for Cornelius, A.V. and T.R. Two of his household servants. (see Act_9:38, note) Cornelius"s faith and piety were like Abraham"s he taught his household to keep the way of the Lord, and to do justice and judgment. (Gen_18:19)

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

angel

(See Scofield "Heb 1:4").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. That as Cornelius had a vision from God, to encourage him to send for Peter, so the apostle had likewise a vision to encourage him to go to Cornelius.

In which note, 1. The time when he had this vision, it was at the sixth hour, or high noon; which was one of the three hours of prayer: When we are upon our knees in prayer, then is the time for receiving gracious manifestations from God.

Note, 2. The place where he had this vision; when at prayer upon the house-top. The Jewish houses being flat-roofed, with battlements upon them, Peter went up to the house-top to pray, as a place of privacy and retirement, free from noise and distraction; as also to take advantage of the place for divine contemplation, and perhaps to look towards the temple, which was formerly a type of Christ. It teaches us that fitting places, as well as fitting seasons for prayer, are to be sought out and improved by us: Peter went up upon the house to pray.

Note, 3. The frame wherein St. Peter was as to his body, when he had this vision; namely, exceedingly hungry: God ordered it so, to fit him the more for this vision of dainty meat.

Oh taste and see how gracious the Lord is in sending down a dish of dainties from heaven to his hungry children, that are praying to him here on earth!

Note, 4. The manner how the vision was made to St. Peter: It was in the way of divine rapture or ecstasy; he fell into a trance; his soul was as it were abstracted out of the body, and absent from it: that is, drawn off from the perception of all earthly and sensible objects, and enabled unto a more entire attendance upon spiritual and heavenly matters and mysteries: To be sure it made him forget his dinner, and filled him with divine consolation: a soul fed and filled with divine dainties doth sometimes forget bodily hunger: We read no more of St. Peter’s sharp hunger after this divine entertainment.

Note, 5. The division itself, or what was represented to St. Peter, first to his eye, then to his ear. To his eye first, He saw heaven opened, Act 10:11.

Teaching, that although heaven had been shut to the children of men by the sin of the first Adam, yet now it was opened by the grace of the second Adam to all believers, both Jews and Gentiles.

Next, he saw a great vessel descending like a large sheet, with all sorts of meats in it, both clean and unclean; and he hears a voice from God, giving him a commission, though he was a Jew, to feed freely without distinction of clean and unclean; signifying to him thereby, that he might indifferently converse with Gentiles as well as Jews, and preach the gospel to one as well as the other.

Note, lastly, How St. Peter’s Jewish principles made him startle at this large commission, looking upon the command as unlawful and impious, Not so, Lord, for I have never eaten anything that is common or unclean Act 10:14.

But mark the divine direction: What God hath cleansed, that call thou not common. His mistake was rectified by God, who gave him by this vision a clear intimation, that the distinction of meats was now taken away, and the difference between nation and nation was now removed by the death of Christ; and consequently, that he might go and preach the gospel to Cornelius, a Gentile, without scruple or doubtfulness; the partition wall betwixt Jew and Gentile being now broken down.

Learn hence, That the doctrine of the conversion of the Gentiles came first from heaven, was revealed and made known by God himself, who was graciously declared, That there is neither Jew nor Greek; neither bond nor free, neither male nor female. For we are all one in Christ Jesus. Gal 3:28 Thanks be to God, that the blessing of Abraham is come upon us, through Jesus Christ.

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

7. Such was the exemplary and practical piety of Cornelius that God honored his prayers, testimony and preaching, not only in his home, but among the soldiers of his command.

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

7, 8. (7) " And when the angel who spoke to Cornelius went away, he called two of his household servants, and a devout soldier of those who attended him, (8) and having fully related all these things to them, he sent them to Joppa. " The two servants are included in the household, who with him feared God, and the soldier selected had also learned the same great lesson. None but men of such character would be suitable messengers in a case like this.

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.

7. Two of his household servants, and a devout soldier. The first were his personal servants, the second of his military household; all, no doubt, “devout.”

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.

When the angel who spoke to him had left

"When Cornelius' vision of the angel had ended."

a devout soldier from among those who served him

"one of the soldiers who served him, who also worshiped God." This soldier worshiped God. That was rare in the Roman army, so Cornelius' other soldiers probably did not worship God.

devout

An adjective to describe a person who worshiped God and served him.

told them all that had happened

Cornelius explained his vision to his two servants and to one of his soldiers.

sent them to Joppa

"sent two of his two servants and the one soldier to Joppa."

translationWords

angel

Cornelius

servant

soldier

servant

Joppa

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

7. ἀπῆλθεν] So in Luk 1:38:—another token of the objective reality of the vision: εἰσελθόντα (ver. 3) and ἀπῆλθ. denoting the real acts of the angel, not the mere deemings of Cornelius.

λαλῶν must be regarded as the imperfect participle, as in Joh 9:8.

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