SermonIndex

Home
Bible
YLT
Acts
Chapter 10

Acts 10

Scripture
Sermons
Commentary

¹And there was a certain man in Caesarea, by name Cornelius, a centurion from a band called Italian,

²pious, and fearing God with all his house, doing also many kind acts to the people, and beseeching God always,

³he saw in a vision manifestly, as it were the ninth hour of the day, a messenger of God coming in unto him, and saying to him, 'Cornelius;'

⁴and he having looked earnestly on him, and becoming afraid, said, 'What is it, Lord?' And he said to him, 'Thy prayers and thy kind acts came up for a memorial before God,

⁵and now send men to Joppa, and send for a certain one Simon, who is surnamed Peter,

⁶this one doth lodge with a certain Simon a tanner, whose house is by the sea; this one shall speak to thee what it behoveth thee to do.'

⁷And when the messenger who is speaking to Cornelius went away, having called two of his domestics, and a pious soldier of those waiting on him continually,

⁸and having declared to them all things, he sent them to Joppa.

⁹And on the morrow, as these are proceeding on the way, and are drawing nigh to the city, Peter went up upon the house-top to pray, about the sixth hour,

¹⁰and he became very hungry, and wished to eat; and they making ready, there fell upon him a trance,

¹¹and he doth behold the heaven opened, and descending unto him a certain vessel, as a great sheet, bound at the four corners, and let down upon the earth,

¹²in which were all the four-footed beasts of the earth, and the wild beasts, and the creeping things, and the fowls of the heaven,

¹³and there came a voice unto him: 'Having risen, Peter, slay and eat.'

¹⁴And Peter said, 'Not so, Lord; because at no time did I eat anything common or unclean;'

¹⁵and [there is] a voice again a second time unto him: 'What God did cleanse, thou, declare not thou common;'

¹⁶and this was done thrice, and again was the vessel received up to the heaven.

¹⁷And as Peter was perplexed in himself what the vision that he saw might be, then, lo, the men who have been sent from Cornelius, having made inquiry for the house of Simon, stood at the gate,

¹⁸and having called, they were asking if Simon, who is surnamed Peter, doth lodge here?

¹⁹And Peter thinking about the vision, the Spirit said to him, 'Lo, three men do seek thee;

²⁰but having risen, go down and go on with them, nothing doubting, because I have sent them;'

²¹and Peter having come down unto the men who have been sent from Cornelius unto him, said, 'Lo, I am he whom ye seek, what [is] the cause for which ye are present?'

²²And they said, 'Cornelius, a centurion, a man righteous and fearing God, well testified to, also, by all the nation of the Jews, was divinely warned by a holy messenger to send for thee, to his house, and to hear sayings from thee.'

²³Having called them in, therefore, he lodged them, and on the morrow Peter went forth with them, and certain of the brethren from Joppa went with him,

²⁴and on the morrow they did enter into Caesarea; and Cornelius was waiting for them, having called together his kindred and near friends,

²⁵and as it came that Peter entered in, Cornelius having met him, having fallen at [his] feet, did bow before [him];

²⁶and Peter raised him, saying, 'Stand up; I also myself am a man;'

²⁷and talking with him he went in, and doth find many having come together.

²⁸And he said unto them, 'Ye know how it is unlawful for a man, a Jew, to keep company with, or to come unto, one of another race, but to me God did shew to call no man common or unclean;

²⁹therefore also without gainsaying I came, having been sent for; I ask, therefore, for what matter ye did send for me?'

³⁰And Cornelius said, 'Four days ago till this hour, I was fasting, and [at] the ninth hour praying in my house, and, lo, a man stood before me in bright clothing,

³¹and he said, Cornelius, thy prayer was heard, and thy kind acts were remembered before God;

³²send, therefore, to Joppa, and call for Simon, who is surnamed Peter; this one doth lodge in the house of Simon a tanner, by the sea, who having come, shall speak to thee;

³³at once, therefore, I sent to thee; thou also didst do well, having come; now, therefore, are we all before God present to hear all things that have been commanded thee by God.'

³⁴And Peter having opened his mouth, said, 'Of a truth, I perceive that God is no respecter of persons,

³⁵but in every nation he who is fearing Him, and is working righteousness, is acceptable to Him;

³⁶the word that he sent to the sons of Israel, proclaiming good news — peace through Jesus Christ (this one is Lord of all,)

³⁷ye — ye have known; — the word that came throughout all Judea, having begun from Galilee, after the baptism that John preached;

³⁸Jesus who [is] from Nazareth — how God did anoint him with the Holy Spirit and power; who went through, doing good, and healing all those oppressed by the devil, because God was with him;

³⁹and we — we are witnesses of all things that he did, both in the country of the Jews, and in Jerusalem, — whom they did slay, having hanged upon a tree.

⁴⁰'This one God did raise up the third day, and gave him to become manifest,

⁴¹not to all the people, but to witnesses, to those having been chosen before by God — to us who did eat with [him], and did drink with him, after his rising out of the dead;

⁴²and he commanded us to preach to the people, and to testify fully that it is he who hath been ordained by God judge of living and dead —

⁴³to this one do all the prophets testify, that through his name every one that is believing in him doth receive remission of sins.'

⁴⁴While Peter is yet speaking these sayings, the Holy spirit fell upon all those hearing the word,

⁴⁵and those of the circumcision believing were astonished — as many as came with Peter — because also upon the nations the gift of the Holy Spirit hath been poured out,

⁴⁶for they were hearing them speaking with tongues and magnifying God.

⁴⁷Then answered Peter, 'The water is any one able to forbid, that these may not be baptized, who the Holy Spirit did receive — even as also we?'

⁴⁸he commanded them also to be baptized in the name of the Lord; then they besought him to remain certain days.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Verse 1

There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato's Tower, as has been already noted, and the residence of the Roman procurator. A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat 20:16 (note). A centurion among the Romans was about the same rank as a captain among us. The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: - l. maesio. l. f. pol. rvfo. proc. avg. trib. mil. leg. x. appollinaris. trib. coh. mil. ITALIC. volunt. qvae. est. in. syria. praef. fabrvm. bis. See Gruter's Inscriptions, p. ccccxxxiii-iv. This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius. Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk 1:1 (note), etc., and Luk 3:1 (note), etc., and the notes there.

Verse 2

A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater. One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God. With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house. Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity. Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act 10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

Verse 3

He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on Act 3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan 9:20-23, and that especially to Zachariah, the father of John Baptist, Luk 1:11, etc.

Verse 4

Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High. Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven. These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev 2:16, is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

Verse 6

Simon a tanner - See the note on Act 9:43. What thou oughtest to do - From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, "Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do." This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Act 11:14, where it stands in substance.

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.

Verse 8

He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.

Verse 9

On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe. Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily.

Verse 10

He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished. He fell into a trance - Επεπεσεν επ' αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter's ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

Verse 11

And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its πληρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions. A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc.

Verse 12

All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev 11:1, etc., where see the notes.

Verse 13

Rise, Peter, kill and eat - Θυσον και φαγε, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified."

Verse 14

Common or unclean - By common, κοινον, whatever was in general use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by the unclean animals forbidden by the law the Gentiles were meant.

Verse 15

What God hath cleansed - God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, "that call not thou common."

Verse 16

This was done thrice - For the greater certainty, and to make the deeper impression on the apostle's mind. And the vessel was received up again into heaven - Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return.

Verse 17

While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.

Verse 21

Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions. Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation, - coram, quem quaeritis, adsum! Aen. lib. i. 595. What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him.

Verse 22

Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on Act 10:2 (note). To hear words of thee - But of what kind they could not as yet tell.

Verse 23

Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner. Certain brethren from Joppa - They were six in number, as we learn from Act 11:12. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles.

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 Act 10:27.

Verse 25

Fell down at his feet, and worshipped him - As Peter's coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place.

Verse 26

I myself also am a man - "I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life."

Verse 27

And as he talked with him - Cornelius had met Peter at some short distance from his house, and they conversed together till they went in.

Verse 28

Ye know how that it is an unlawful thing, etc. - He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes. But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews.

Verse 29

I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, Act 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, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

Verse 30

Four days ago I was fasting until this hour - It was then about three o'clock in the afternoon; and it appears that Cornelius had continued his fasts from three o'clock the preceding day to three o'clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word νηϚευων, fasting is wanting in ABC, one other; the Coptic, Ethiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament.

Verse 31

Thy prayer is heard - See the note on Act 10:4. Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to purchase it: a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i.e., that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given.

Verse 33

Are we all here present before God - Instead of before God, the Codex Bezae, Syriac, Ethiopic, 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.

Verse 34

God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev 19:15; Deu 1:16, Deu 1:17; Deu 16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.

Verse 35

But in every nation he that feared him, etc. - In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word), and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbor, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, etc., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favor, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, According to the Light afforded by that very Gospel. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbor as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it?

Verse 36

The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him. I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Act 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Act 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.

Verse 37

That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know. St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ's manifestation. 1. After he had been baptized by John, he went into the desert, and remained there forty days. 2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip. 3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle. 4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.

Verse 38

God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.

Verse 39

We are witnesses of all - In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him. Whom they slew - As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence.

Verse 40

Him God raised up the third day - He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there.

Verse 41

Not to all the people - In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples. Witnesses chosen before of God - That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master's existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfill the ministry which they had received from their Lord, and finish their course with joy. But why was not Christ, after his resurrection, shown to all the people! 1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, "Here is the man who was dead three days, and who is risen from the dead!" what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude. 2. God chose such witnesses whose testimony should be unimpeachable; the men who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And, 3. as multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact.

Verse 42

And he commanded us to preach - By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing. The Judge of quick and dead - The word quick we retain from our ancient mother tongue, the Saxon, to live, and from this our quicks, quick-set hedges, fences made of living thorns, etc. By quick and dead we are to understand: 1. All that had lived from the foundation of the world till that time; and all that were then alive. 2. All that should be found alive at the day of judgment, as well as all that had died previously.

Verse 43

To him give all the prophets witness - See Isa 9:6; Isa 52:7; Isa 53:5, Isa 53:6; Isa 59:20; Jer 31:34; Dan 9:24; Mic 7:18, etc.; and Zac 13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets. Remission of sins - The phrase, αφεσις ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.

Verse 44

While Peter yet spake - It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

Verse 45

They of the circumcision - were astonished - Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion.

Verse 46

And magnify God - They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted.

Verse 47

Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Act 19:4-6, where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity.

Verse 48

To be baptized in the name of the Lord - That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Savior and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers. Then prayed they him to tarry certain days - They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews. 1. God is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that "there is nothing which concerns their present or eternal welfare in which God does not interest himself." We often, to our great spiritual detriment, lose sight of this truth, because we think that the Majesty of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart. 2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that "God has way every where, and that all things serve the purposes of his will." We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart. 3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, Rom 8:28. 4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us outward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God's bounties. He who is taught by the Spirit of God will be saved from both.

Introduction

ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48) CÃ&brvbrsarea--(See on Act 8:40). the Italian band--a cohort of Italians, as distinguished from native soldiers, quartered at CÃ&brvbrsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [AKERMAN, Numismatic Illustrations of the New Testament.]

Verse 2

A devout man, &c.--an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship. gave much alms to the people--that is, the Jewish people, on the same principle as another centurion before him (Luk 7:5); thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things" (Co1 9:11). prayed to God alway--at the stated daily seasons. (See on Act 10:3).

Verse 3

saw . . . evidently--"distinctly." the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Act 10:30), perhaps from the sixth hour (Act 10:9).

Verse 4

What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility. Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men. are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev 8:4).

Verse 5

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

Verse 7

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.

Verse 9

upon the housetop--the flat roof, the chosen place in the East for cool retirement. the sixth hour--noon.

Verse 10

a trance--differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.

Verse 12

all manner of four-footed beasts, &c.--that is, the clean and the unclean (ceremonially) all mixed together.

Verse 14

Not so, Lord--See Marginal reference. I have never eaten anything that is common--that is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [WEBSTER and WILKINSON].

Verse 15

What God hath cleansed, that call not thou common--The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people (Act 10:28), and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.

Verse 16

done thrice--See Gen 41:32.

Verse 17

while Peter doubted . . . what this should mean, behold, the three men . . . stood before the gate . . . and asked--"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.

Verse 21

I am he whom ye seek--This seems to have been said without any communication being made to Peter regarding the men or their errand.

Verse 22

they said, Cornelius . . . a just man, &c.--fine testimony this from his own servants. of good report among all the nation of the Jews--specified, no doubt, to conciliate the favorable regard of the Jewish apostle. to hear words of thee--(See on Act 11:14).

Verse 23

called them in and lodged them--thus partially anticipating this fellowship with Gentiles. Peter went . . . with them, and certain brethren--six in number (Act 11:12). from Joppa--as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

Verse 24

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

Verse 25

as Peter was coming in, Cornelius met him--a mark of the highest respect. fell down at his feet, and worshipped him--In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [GROTIUS]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [ALFORD] (therein only verifying Th2 2:4, and compare Rev 19:10; Rev 22:9).

Verse 28

Ye know it is . . . unlawful . . . for . . . a Jew to keep company, or come unto one of another nation, &c.--There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.

Verse 29

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.

Verse 30

Four days ago--the messengers being despatched on the first; on the second reaching Joppa (Act 10:9); starting for CÃ&brvbrsarea on the third; and on the fourth arriving.

Verse 33

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!

Verse 34

Peter opened his mouth--(See on Mat 5:2). Of a truth I perceive--that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."

Verse 35

But in every nation--not (observe), in every religion; according to a common distortion of these words. he that feareth him, and worketh righteousness--This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuous character, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship--in its internal spirituality and external fruitfulness--as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (Jam 4:6; Mat 25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch.

Verse 36

the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy. preaching peace by Jesus Christ--the glorious sum of all Gospel truth (Co1 1:20-22). he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).

Verse 37

That word . . . ye how--The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them. which was published throughout all Judea, and began from Galilee--(See Luk 4:14, Luk 4:37, Luk 4:44; Luk 7:17; Luk 9:6; Luk 23:5). after the baptism which John preached--(See on Act 1:22).

Verse 38

Now God anointed Jesus of Nazareth--rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him." with the Holy Ghost and with power--that is, at His baptism, thus visibly proclaiming Him MESSIAH, "the Lord's Christ." See Luk 4:18-21. For it is not His unction for personal holiness at His incarnation that is referred to--as many of the Fathers and some moderns take it--but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people. went about doing good--holding up the beneficent character of all His miracles, which was their predicted character (Isa 35:5-6, &c.). healing all that were oppressed of the devil--whether in the form of demoniacal possessions, or more indirectly, as in her "whom Satan had bound with a spirit of infirmity eighteen years" (Luk 13:16); thereby showing Himself the Redeemer from all evil. for God was with him--Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers.

Verse 39

we are witnesses of all . . . he did--not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded. slew and hanged--that is, slew by hanging. on a tree--So Act 5:30 (and see on Gal 3:13).

Verse 40

showed him openly; Not to all the people--for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person. but unto witnesses chosen before of God . . . to us, who did eat and drink with him after he rose, &c.--Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body. he which was ordained of God to be the Judge of quick and dead--He had before proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see Joh 5:22-23, Joh 5:27; Act 17:31. Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter's beautifully simple discourse.

Verse 43

To him give all the prophets witness--that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament. whosoever believeth in him--This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.

Verse 44

While Peter yet spake . . . the Holy Ghost fell--by visible and audible manifestation (Act 10:46).

Verse 45

they of the circumcision . . . were astonished . . . because that on the Gentiles also was poured out, &c.--without circumcision.

Verse 46

heard them speak with tongues and magnify God--As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown (Act 2:11), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise. Then answered Peter, Can any man forbid water . . . which have received the Holy Ghost, &c.--Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?

Verse 47

which have received the Holy Ghost as well as we--and are thus, in all that is essential to salvation, on a level with ourselves.

Verse 48

he commanded them to be baptized--not doing it with his own hands, as neither did Paul, save on rare occasions (Co1 1:14-17; compare Act 2:38; Joh 4:2). prayed . . . him to tarry certain days--"golden days" [BENGEL], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse. Next: Acts Chapter 11

Introduction

There was a certain man in Caesarea,.... This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa: called Cornelius; which was a Roman name, and he himself was a Roman or an Italian: a centurion of the band called the Italian band; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.

Verse 2

A devout man,.... A truly religious person, who had forsaken the Roman idolatry and superstition, in which he was brought up: and one that feared God: the one only living and true God, the God of Israel; he had the fear of God wrought in his heart, which is a part of the covenant of grace, a blessing of it, and the beginning of wisdom; he was truly a gracious man, a converted person, and who from an internal principle worshipped God externally: with all his house; he brought up his family in a religious way, as every good man should; and which was very remarkable in a Gentile, a soldier, and an officer: which gave much alms to the people; to the Jews that dwelt at Caesarea, and therefore was of good report among them, and much beloved by them, Act 10:22 he had regard to both tables of the law, both to the worship of God, and the love of the neighbour: and prayed to God always; every day, at the usual times of prayer; prayed privately in his closet, and with his family, as well as attended public service of this kind.

Verse 3

He saw in a vision evidently,.... He was not in a dream, or in a trance, but he was thoroughly awake, and his eyes open, and was himself; it was not in the night, but in clear day: about the ninth hour of the day; or three o'clock in the afternoon, which was the hour of prayer, Act 3:1 in which exercise he was now engaged, Act 10:30 at this time he saw an angel of God coming to him; into the room where he was at prayer: and saying unto him, Cornelius; he called him by his name, to let him know that he knew him, as angels are very knowing spirits; and to express his affection and friendship to him, and that he was a messenger, not of bad, but of good news to him; as well as to engage his attention to him; for he might be so intent at his devotion, that had he not called him by name, he would not have minded him.

Verse 4

And when he looked on him, he was afraid,.... What with the brightness of his clothing, Act 10:30 and the lustre of his countenance, and the majestic form in which he appeared, he perceived there was something uncommon and divine in this vision, and therefore was filled with awe and reverence, yea, with something of a panic fear; as it was usual, even with good persons, as the patriarchs and prophets of the Old Testament, Zacharias, the Virgin Mary, and others; from a sense of the greatness of the divine majesty, which they supposed to be near, or this to be an emblem of it, and from a notion that, at the sight of God, they should die. And said, what is it, Lord what is the matter? what is to be said or done? What is the reason of this unusual appearance? Some of the Latin copies, and the Ethiopic version, read, "who art thou, Lord?" but by the angel's answer, not this, but the former was the question: for it follows, and he said unto him, thy prayers and thine alms are come up for a memorial before God; that is, the prayers which he had put up in faith, for himself and family, and the charitable actions he had performed from a principle of love, were like sacrifices upon the altar, which ascended to God with acceptance; so these sacrifices of prayer and beneficence came up with acceptance from off that altar which sanctities the gift, or were acceptable to God, through Jesus Christ; these were taken notice of, approved by God, and remembered by him, and the fruits and effects he was shortly to enjoy; for that Cornelius was a believer, need not be questioned; since he was not only a devout and religious person, but one that feared God, which includes the whole of religion, internal and external; and so faith in Christ, without which he could not pray aright: there is no doubt of it, but he had read the prophecies of the Old Testament, attended the synagogues of the Jews, and believed in the Messiah to come, though he did not know that he was come, and that Jesus of Nazareth was he; so that his faith was of the same kind with that of the saints before the coming of Christ; and in this faith he did all the good works he did, which became acceptable to God through Christ, and without which it is impossible to please him.

Verse 5

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.

Verse 6

He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Act 9:43. whose house is by the sea side; Joppa was a sea port, Ch2 2:16 Jon 1:3 hence we read of , "the sea of Joppa" (x); and also of , "the port of Joppa" (y); now Simon's house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z), "they place dead carcasses, graves, , "and a tanner's workshop", (in which he dresses his skins,) fifty cubits from the city; nor do they make a tanner's workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.'' The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, "and the house of Cornelius is near the sea"; for not his, but Simon's is meant: he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Act 10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions. (x) Ezra iii. 7. Targum in 2 Chron. ii. 16. (y) T. Hieros. Yoma, fol. 41. 1. Joseph. Antiqu. l. 11. c. 4. sect. 1. & 13. 9. 1 Maccab. xiv. 5. 1. Esdr. v. 55. (z) Misn. Bava Bathra, c. 2. sect. 9. (a) Maimou. & Bartenora in ib.

Verse 7

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.

Verse 8

And when he had declared all these things unto them,.... Which he had heard and seen in the vision, and of which he gave them a particular account; partly to engage them the more cheerfully to go on the errand, and partly that they might be able to give a distinct relation of it to Peter, that so he might be moved the more to comply with the request, and come along with them: he sent them to Joppa; perhaps not that evening, since it was at the ninth hour, or three o'clock in the afternoon, when Cornelius had the vision; and some time must be taken up in discourse with the angel, and afterwards in sending for his servants, and relating the affair to them, and giving them their proper instructions. So that it may be they did not set out till early the next morning, as seems from the following verse.

Verse 9

On the morrow, as they went on their journey,.... From Caesarea to Joppa; Joppa is said to be six and thirty miles distant from Caesarea; so far Caesarea was from Lydda, but it seems to be further from Joppa; for according to Josephus (b), from Joppa to Antipatris were a hundred and fifty furlongs, which are almost nineteen miles, and from thence to Caesarea were twenty six miles; unless there was a nearer way by the sea shore, as there was a way by that from Caesarea to Joppa, of which the above author makes mention (c); wherefore they must either have set out the evening before, or early that morning, to get to Joppa by the sixth hour, or twelve o'clock at noon; as it seems they did, by what follows: and drew nigh unto the city; that is, of Joppa, were but a little way distant from it: Peter went up upon the housetop to pray; the roofs of houses in Judea were flat, and persons might walk upon them, and hither they often retired for devotion and recreation; See Gill on Mat 10:27, Mat 24:17, it was on the former count, namely for prayer, that Peter went up thither, and that he might, be private and alone, and undisturbed in the discharge of that duty. This being at a tanner's house, though not in his shop, brings to mind a canon of the Jews (d), "a man may not enter into a bath, nor into a tanner's shop, near the Minchah,'' or time of prayer. Now this was about the sixth hour or twelve o'clock at noon, when Peter went up to pray; at which time the messengers from Cornelius were near the city of Joppa; this was another time of prayer used by the Jews, and is what they call the great Minchah, which began at the sixth hour and an half, and so was as is here said, about the sixth hour See Gill on Act 3:1. (b) Antiqu. l. 13. c. 13. (c) De Bello Jud. l. 5. c. 14. (d) Misn. Sabbat, c. 1. sect. 2.

Verse 10

And he became very hungry,.... It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah: and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers: but while they made ready, while Simon's family were getting dinner ready, preparing the food for it: he fell into a trance; or an ecstasy, or an ecstasy fell upon him; it was what was supernatural, and came from above, and did not arise from any natural cause in him; he was as it were out of the body, and entirely in the spirit; all the bodily organs and senses were shut up, and all sensible objects removed from him; and he was wholly intent on what was proposed to him in the vision, which filled him with wonder and astonishment. (e) Maimon. & Bartenora in Misn. Sabbat. ib.

Verse 11

And saw heaven opened,.... Not literally, as at the baptism of Christ, and the stoning of Stephen; but in a visionary way, and which was an emblem of the opening and revealing the mystery of the calling of the Gentiles, which in other ages was not made known, as it now and afterwards was: and a certain vessel descending unto him, as it had been a great sheet: which seems to represent the church of God, whose original is from heaven, and consists of persons born from above, who have their conversation in heaven, and were designed for it; and especially as under the Gospel dispensation, which Peter had a vision of in this emblematic way; the doctrines and ordinances of which are from heaven: and which may be compared to a linen sheet for its purity and holiness; through the blood and righteousness of Christ, and the grace of his Spirit, and with respect to its discipline and conversation; and so to a great one for its largeness; for though the number of its members, when compared with the world, are few, yet in themselves are a number which no man can number; and though it was but small at first, yet the Gospel being carried among the Gentiles it increased, and in the last times will be large: knit at the four corners; which may denote the preaching of the Gospel, and the spread of it, and the planting of churches by it in the four parts of the world; and also the church being knit to Christ, and the members of it one to another: and let down to the earth; for Peter to see it, and where it was to continue for a while, even to the second coming of Christ, and when the whole church of the firstborn will be let down to earth again; see Rev 21:2.

Verse 12

Wherein were all manner of four-footed beasts of the earth,.... Not as if they were painted upon it, and these were only pictures and representations of them made on the linen sheet; but as if they really add actually were upon it alive; since Peter is afterwards called upon to kill and eat: and these design four-footed beasts of every kind, that are tame, as distinct from the wild ones, after mentioned, as horses, camels, oxen, sheep, hogs, dogs, &c. and wild beasts; lions, tigers, panthers, bears, &c. This clause is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions: and creeping things; the above copy and versions here add, "of the earth", which they omit in the first clause; these intend serpents, snakes, worms, &c: and fowls of the air; birds of all sorts: now the whole of this signifies, that the church of Christ, under the Gospel dispensation, consists of all sorts of persons, of all nations, Jews and Gentiles, the one being reckoned clean, the other unclean; of men of all sorts of tempers and dispositions, comparable to wild or tame beasts; and of all sorts of sinners, who before conversion have been greater or lesser sinners; as well as denotes that the distinction of food under the ceremonial law was now ceased. This is not designed to represent that there are good and bad in Gospel churches, as there certainly are and much less that immoral persons are to be received and retained there; but that those who have been of the blackest character, if called by grace, should be admitted into them; and chiefly to show that Gentiles reckoned unclean, when converted, are not to be rejected.

Verse 13

And there came a voice to him,.... Formed by an angel, or rather by Christ himself: rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.

Verse 14

But Peter said, not so, Lord,.... God forbid I should do this, so contrary to the law of God, and to my own practice, throughout the whole course of my life: for I have never eaten anything that is common or unclean; in a ceremonial sense, which was in common use with Gentiles, but unclean by the law of Moses: this shows that Peter as yet closely adhered to the ceremonial law, nor did he know that it was abolished by Christ; and notwithstanding the commission given to him and the rest of the apostles to preach the Gospel to every creature, and the extraordinary gifts of speaking with divers tongues for that purpose, bestowed on them at the day of Pentecost; yet he and they remained greatly strangers to the calling of the Gentiles, and the admitting of them to a civil and religious conversation with them; the knowledge of every truth was not at once communicated to them, but gradually, as it pressed the Lord to enlighten their minds.

Verse 15

And the voice spake unto him again the second time,.... The following words, what God hath cleansed; that is, hath pronounced clean and lawful to be used, as he now had all sorts of food, Mat 15:11. that call not thou common; or pronounce it to be unholy or unclean, and unlawful to be used: and the same holds good of men, as well as things; for as hereby the Lord instructed Peter, that there was nothing of itself common, or unclean, and unfit for use; so that no man, not any Gentile, Barbarian, Scythian, or be he who he would, was common or unclean, and his company to be avoided as such. Distinctions both of men and meats were now to be laid aside; and the Jews themselves own, that what is now unclean, will be clean in the time to come, or the times of the Messiah; they say (f), "every beast which is unclean in this world, the holy blessed God , cleanses it, in the time to come, (the times of the Messiah,) as they were at first clean to the sons of Noah Gen 9:3, wherefore, as the herb was clean to all, and as the beasts were clean to the sons of Noah; so also in the time to come he will loose what he has bound, or forbidden.'' And particularly they observe, that a swine is call from "to return", because the Lord will return it unto Israel. (g). (f) R. Moses Haddarsan in Galatin. l. 11. c. 12. & Bereshit Rabba in Pugio Fidei, c. 12. sect. 1. (g) Abarbinel Rosh Amana, c. 12. fol. 18. 2.

Verse 16

This was done thrice,.... That is, either the voice spoke the same words three times, or the sheet was let down three times; and it may be both; it may be, that every time the voice was spoke, the sheet was let down: this was done, not with respect to any mystical meaning in the number three, but for the confirmation of Peter, that he might be the more firmly assured of the truth of the things represented unto him: and the vessel was received up again into heaven; to denote, that when the general assembly and church of the firstborn, whose names are written in heaven, whether Jews or Gentiles, are all gathered in, by the preaching of the Gospel to them, they will be taken up to heaven, their original and native place, and be for ever with the Lord; as well as to certify to Peter, that what was now shown him on earth, concerning the taking away the distinction of men and meats, was ratified in heaven.

Verse 17

Now while Peter doubted in himself,.... For notwithstanding what he had heard and seen, he had not at once a full knowledge of this matter. Beza's most ancient copy reads, "as he was in himself, he doubted"; that is, when he came to himself, for he was before, as it were, out of himself, and was in a trance, or ecstasy; and now being come to himself, and reflecting on what he had seen and heard, he had some doubts and hesitations in his mind: what this vision which he had seen should mean; what the vessel or sheet should signify, what should be meant by the four-footed beasts, &c. why he should be called to arise, and kill, and eat such creatures, and what should be designed by God's cleansing them; and while he was revolving these things in his mind, and at some uncertainty about them, something providentially happened, which was a key unto, and opened the whole vision clearly to him: behold, the men which were sent from Cornelius, had made inquiry for Simon's house; they were come to Joppa, and, according to the direction given them, had inquired and found out the house of Simon the tanner, where Peter was: and stood before the gate; of the house; perhaps knocking at it, in order to bring out somebody within to them, of whom they might inquire for Peter.

Verse 18

And called, and asked,.... That is, they called to the people of the house, Simon's family; and in a civil and courteous manner asked them, whether Simon, which was surnamed Peter; which they said to distinguish him from Simon the master of the house, and as Cornelius was directed, and they were instructed by him: concerning him they inquired, whether he were lodged there; the Ethiopic version adds, without any foundation for it, "and the place where they called at was Peter's lodging room".

Verse 19

Which greatly amused him, affected his mind, and employed his thoughts what should be the meaning and design of it: the Spirit said unto him; the holy Spirit of God, either by an articulate voice, or by making an impulse on his mind; behold, three men seek thee; the Arabic version leaves out the word "three": the Spirit of God is omniscient, and knows all things; if the deep things of God, then much more man, and the things of man.

Verse 20

Arise, therefore, and get thee down,.... From the top of the house where he was: and go with them; the three men, to Caesarea doubting nothing; whether it is right or wrong, lawful or unlawful, to go with them, because not Jews, but uncircumcised Gentiles, laying aside all such Jewish scruples: for I have sent them: the Spirit of God is said to do what Cornelius did at his instigation and direction, signified by an angel he sent to him, Act 10:5.

Verse 21

Then Peter went down to the men,.... The Ethiopic version adds, "from the third floor"; to the place where the men were: the following clause, which were sent unto him from Cornelius, is not in Beza's most ancient copy, nor in the Alexandrian copy, nor in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions: and said, behold, I am he whom ye seek; without being called by any of the family he came down, and without being informed in that way who the men were inquiring for; it being suggested to him by the Spirit of God, he declared himself to be the person they were seeking after: and put this question to them, what is the cause wherefore ye are come? for that was not intimated to him by the Spirit; it was only told him there were three men seeking him, and he was bid to go with them, without any scruple or hesitation; but what they came for, or he was to go with them about, was not suggested.

Verse 22

And they said, Cornelius, the centurion,.... A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a "centurion", that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ's righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier: and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God: and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add, was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned: and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.

Verse 23

Then called he them in,.... Into Simon's house; not "into his own house", as the Ethiopic version adds; as yet they stood without, before the gate of the house; he took them in, no doubt, with the leave of Simon, his host, and set provisions before them, and lodged them that night: and in the morning Peter went away with them; the next morning he set out with them towards Caesarea: and certain brethren from Joppa accompanied him; there were six of them, as appears from Act 11:12 these went with him, not only to bear him company, and out of respect to him; but to be witnesses of what might be seen, heard, said, or done, and for Peter, should there be any occasion for it, as there afterwards was.

Verse 24

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.

Verse 25

And as Peter was coming in,.... Not into the city of Caesarea, for his entrance there is mentioned before, but into the house of Cornelius: Cornelius met him, and fell down at his feet; to testify his great affection for him, and reverence of him: and worshipped him; not with a religious adoration, or with worship due to God; for that would have been contrary to his character as a devout man, and one that feared God; but with civil worship and respect, in which he might exceed just bounds, and therefore is reproved by Peter: nor could he take him for an angel of God, or for one sent immediately from heaven to him; for he had been informed who he was, and what he was, and from whence he came, and what he was to do.

Verse 26

But Peter took him up,.... As he lay at his feet, and lifted him up and set him on his legs: saying, stand up; and continue in this posture: I myself also am a man; a mortal man, a man of like passions with others, no better than others by nature: and it was by grace, and not any merit of his own, that he was a believer in Christ, and an apostle of his; and therefore he chose not to have any distinguishing homage and respect paid to him, and especially in any excessive and extravagant way; which though not designed, might carry in it a suggestion, as if he was more than a man.

Verse 27

And as he talked with him,.... About the excessive respect he showed him, and his own infirmity and frailty, and unworthiness, as a creature: he went in; to Cornelius's house, at the door, and through the porch, to some interior room and apartment in it: and found many that were come together; besides his family, many of his relations and intimate friends, whom he had got together on this occasion, that they might receive some advantage, as well as himself.

Verse 28

And he said unto them,.... The whole company that were met together, who were chiefly, if not altogether Gentiles: ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deu 7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal: for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i), "it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.'' It is said (k) of some Rabbins, that they saw a certain man coming; "says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.'' They looked upon the houses of Gentiles unclean, and therefore would not enter into them: See Gill on Joh 18:28. yea they say (l), that: "the court of a stranger (or Gentile) is as the habitation of a beast.'' Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that "they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;'' and this was well known to Jews and Gentiles: but God hath showed me; partly by the vision he had seen, and partly by discourse with the men that came from Cornelius to him; and by comparing the vision and their message to him together, he saw that he was not obliged to abide by the customs and laws of the Jews: but was showed, as he says, that I should not call any man common or unclean; that is, in a ceremonial sense; for otherwise, all by nature are morally unclean; and none are pure, but such who are washed in the blood of Christ, and are justified by his righteousness, and sanctified by his Spirit: he saw there was now no difference between Jew and Gentile; that the one was not clean because of his circumcision, nor the other unclean on account of his uncircumcision, or to be avoided for that reason; that the Gospel was to be preached to all; and that every believer of whatsoever nation, was acceptable to God, and ought to be regarded by his ministers and people. (h) Mitzvot Tora, pr neg. 143. (i) Hilchot Rotzeach, c. 12. sect. 7. (k) Zohar in Exod. fol. 21. 1. (l) T. Bab. Erubin, fol. 62. 2. (m) Philostrat. Vita Apollon. l. 5. c. 11.

Verse 29

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.

Verse 30

And Cornelius said,.... The Syriac version adds, "to him", to the apostle; the following he said, in a very submissive and humble manner: four days ago I was fasting unto this hour; in the Greek text it is, "from the fourth day unto this hour I was fasting": which looks as if he had been fasting four days, and was still fasting at that hour; though the Vulgate Latin and Ethiopic versions leave out the phrase "I was fasting": but the sense which our version and others give is the truest; that four days ago, or reckoning four days back, Cornelius was fasting on that day, until such time in that day as now it was in this present day; and which perhaps might be the ninth hour, or three o'clock in the afternoon: the account of days exactly agrees; as soon as Cornelius had had the vision, he sends men to Joppa, which was one day; on the morrow they came to Joppa, which makes two days; Peter lodged them all night there, and the next day set out on the journey with them, so you have three days; and the day after that, which was the fourth, he entered into Caesarea, and came to Cornelius's house, where he now was: and at the ninth hour I prayed in my house; which was one of the stated times of prayer; See Gill on Act 3:1. And behold a man stood before me in bright clothing; or "in a white garment", as the Vulgate Latin, Syriac, and Ethiopic versions read: which was an emblem of the excellency, glory, and purity of the angel, and of the divine majesty in him: he calls him a man, because he appeared in the form of one, as angels used to do.

Verse 31

And said, Cornelius, thy prayer is heard,.... What he was now particularly making to God, as well as others he had before put up to him: and thine alms are had in remembrance in the sight of God; See Gill on Act 10:4.

Verse 32

Send therefore to Joppa,.... See Gill on Act 10:5, Act 10:6. who when he cometh shall speak unto thee, is left out in the Alexandrian copy, and in the Vulgate Latin, and Ethiopic versions, but agrees with Act 10:6.

Verse 33

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.

Verse 34

Then Peter opened his mouth,.... See Gill on Act 8:35. And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Rom 2:11

Verse 35

But in every nation,.... In any Gentile nation in the Roman empire, and in any part, even in Scythia, or in the most uncultivated parts of the universe, as well as in Judea: he that feareth him; God, not with a slavish fear, or with the fear of punishment to be inflicted by him, with a fear of hell and damnation, with which Cain, Pharaoh, Judas, and even the devils themselves have feared him; nor with an hypocritical fear; but with a godly filial fear; which is a new covenant blessing, springs from the love of God, is a grace implanted in the soul and regeneration, and includes all true religion, both external and internal; and faith among the rest, without which it is impossible to please God, or do works of righteousness acceptable in his sight, as it follows: and worketh righteousness, is accepted with him; that is, he who from such principles, as the fear of the Lord; love to him, and faith in Christ, does works of righteousness, particularly alms, as Cornelius did, and which the Jews often call "righteousness"; See Gill on Mat 6:1, such an one is acceptable, or well pleasing to God, let him be of what nation he will: it should be observed, that though God accepts of such who fear him, and work righteousness from a right principle, and to a right end, without any regard to their being circumcised, or not circumcised, or to their being of this or the other nation, yet their fear of him, and working righteousness, are not the ground of their acceptance; but are to be considered as descriptive of the persons, who are accepted by him in Christ; for there is no acceptance of persons or services, but in Christ Jesus: the Jews themselves say, that "the godly of the nations of the world shall have their part and portion in the world to come. (n)'' (n) Maimon. apud Shebet Juda. Ed. Gent. p. 282.

Verse 36

The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was, preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added, he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph 2:17.

Verse 37

The word I say you know,.... By common fame and report, which had for some years past been published by John, Christ, and his apostles, in Judea and Galilee; especially some parts of it, or points in it, such as the apostle hereafter mentions must have reached their ears: Which was published throughout all Judea; by Christ, his twelve apostles, and seventy disciples; who were sent out by him into all places, where he himself would come: and began from Galilee, after the baptism which John preached; that is, after John had began to preach the ordinance of water baptism, and to administer it; which were done, to set the Jews inquiring after the Messiah, and to make him manifest in Israel; upon which the word of the Gospel quickly began to be preached by Christ and his apostles, and that in Galilee; for here Christ began to preach himself, and here he called his apostles, and sent them forth to preach it.

Verse 38

How God anointed Jesus of Nazareth,.... And so declared him to be the Messiah, that was promised to the Jews, and expected by them; the anointed prophet, priest, and King; who because his parents lived at Nazareth, and he was educated there, and there he chiefly preached and wrought his miracles, he was by way of contempt called Jesus of Nazareth: and him God anointed, with the Holy Ghost and with power; with the gifts and graces of the Spirit, without measure; signified by the descent of the Spirit, as a dove upon him at his baptism, and is what in Psa 45:7 is called, "the oil of gladness". The person anointed is elsewhere represented as a divine person; as God, and the Son of God, Psa 2:6 but here under his most contemptible character, by which he was known among men, because it was in his human nature, that he was anointed; and this anointing belongs to him, as considered in his office capacity; from whence he is called the Christ, or anointed of God. The anointer of him is God, which must be understood of God the Father, who is the God of Christ, and the same that anoints his people, Co2 1:21 and none but God can anoint with the Holy Ghost; and he it is, with whom Christ is here said to be anointed; who is compared to oil, in allusion to the anointing oil under the former dispensation, used for the anointing of persons, prophets, priests, and kings, and of the tabernacle, and the vessels of it; to the oil that was poured on Aaron's head, which ran down to the skirts of his garments, emblematical of the Spirit poured on Christ, the head, and which from him descends to all the members of his body; and to common oil, both for ornament and refreshment: "power" is added, which is but another name for the Holy Spirit, Luk 24:49. And one particular branch of the extraordinary and immeasurable gifts of the Spirit, bestowed on him as man, was a power of doing miracles: for it follows, who went about; the land of Judea and all Galilee; which shows laboriousness, diligence, and delight: doing good; both to the bodies and souls of men; to the latter, by preaching the Gospel to them; and to the former, by curing all their diseases, of whatsoever sort: he did what none of Adam's sons could do, for there is none of them that does good, no not one, Rom 3:10 he was good himself, essentially and naturally good, and therefore he did good, and he did nothing but good: he knew no sin, he did none, nor could any be found in him; and he always did good, that which was according to the will of God, and well pleasing in his sight; and without him no good is done, even by his own people; they have all the grace and strength from him, by which they perform the good things they do: he is the reverse of Satan, who goes about doing all the mischief he can; and he is to be imitated by his followers, who, as they have opportunity, should do good to all men, especially to the household of faith. And healing all that were oppressed of the devil; both in body, as "lunatics, epileptics, and demoniacs"; and in soul, such as were led captive by him: for God was with him; as his Son, essentially, through union to him; and as man, from his cradle to his cross, supporting and assisting him, and with his gracious presence comforting him; and by various instances, showing that he came from heaven, and had a divine mission and commission; which had he not, he would never have been encouraged and assisted as he was, as man, and could never have done the things he did: the Ethiopic version very wrongly reads, "for God was with them";

Verse 39

And we are witnesses of all things,.... That is, Peter, and the rest of the apostles, were witnesses, even eyewitnesses, of Christ's going about from place to place, and of the good he did every where, and of the miracles which he wrought; and even of every thing which he did both in the land of the Jews; which takes in not only Judea, but Galilee, and beyond Jordan; and in Jerusalem; the metropolis of Judea: whom they slew and hanged on a tree; whom the Jews put to death; for since it was by their instigation, and at their request, it is ascribed to them; and who not content with any death, desired he might be crucified, or hanged on a tree; partly because of the pain and torture of it, and partly because of the shame and ignominy that attended it; as well as to throw off the scandal of his death from themselves to the Romans, crucifixion being a Roman punishment.

Verse 40

Him God raised up the third day,.... According to the Scriptures, particularly Hos 6:2. The resurrection, of Christ, though it is sometimes ascribed to himself, as God, whereby he was declared to be the Son of God, yet generally to God the Father, as here: and showed him openly; in a glorious body, and yet numerically the same he before lived and suffered in, so as to be heard, seen, and handled; by which full proof was given of the truth of his resurrection, in which he appeared to be the conqueror over death and the grave.

Verse 41

Not to all the people,.... Of the Jews, who crucified him; nor to the whole body of the Christians, though at one time to a large number, even five hundred brethren at once: but unto witnesses chosen before of God; by Christ himself, who is God: even to us, who did eat and drink with him after he rose from the dead; namely, to the apostles, with whom he familiarly conversed by times, for the space of forty days after his resurrection; and Beza's most ancient copy; and the Ethiopic version here add, "forty days"; and particularly he did sometimes eat and drink with them; Luk 24:42 and though drinking is not mentioned, it is included in eating, as in Luk 7:36 wherefore there is no need to connect the last clause, "after he rose from the dead", with the latter part of the preceding verse, as some do, on that account.

Verse 42

And he commanded us, to preach unto the people,.... Not only of the Jews, but of the Gentiles; to all nations, to the whole world, and every creature; for the apostle seems to refer to the commission given to him, and the rest of the apostles, after Christ's resurrection, Mat 28:19. And to testify that it is he which was ordained of God, to be the Judge of quick and dead: the preaching of the Gospel is a testification of Christ, or a bearing a testimony for him; and among the rest to this truth, that he was from all eternity in the council and covenant of grace; appointed by God to have all power in heaven and in earth; and not only to judge and govern his church and people on earth, but to be the Judge of all men at the last day, of such who will be found alive at his coming, and of those that are dead; who will be raised again, and stand before his judgment seat, to receive their proper sentence; and though this is not expressed in the commission given the apostles, yet is implied therein; Mat 28:18 That there will be a general judgment at the last day is certain, from the reason of things; from the relation of creatures to God as their Creator, to whom they are accountable for their conduct and actions; from the justice of God, which requires it, which does not take place in the present state of things; and it has a testimony in the consciences of men, which the most daring of infidels, at times, show by the fears they are possessed of about it; and it is abundantly clear from revelation, from the writings of the Old and New Testament; from whence it appears that it is future, it is yet to come; that it is certain, being appointed by God, though the time to men is uncertain; that it will be universal, and reach to all men, righteous and wicked, quick and dead, and to all actions, good and bad, open and secret; and that it will be a righteous one, and be administered according to the strictest rules of justice and equity; and that it is an eternal one; not that it will be ever carrying on, but will issue in the determination of the states of men to all eternity: now Christ he is appointed to do this work, he was ordained to unto it in the purposes of God from everlasting; this was settled in the covenant between them; and for the execution of which, he has all power and authority given him as Mediator: and for it he is every way qualified: he is of great and infinite majesty, being the mighty God; of great sagacity and wisdom, having, as Mediator, the spirit of wisdom and knowledge upon him, whereby he is of quick understanding and discernment; and he is of great faithfulness and integrity, and will judge not after the sight of his eyes, and the hearing of his ears, but with righteousness and equity, and will do the thing that is right; and especially, inasmuch as he is omniscient, and knows the secrets of all hearts, and so capable of bringing every work into judgment, with every secret thing; and also omnipotent, and so able to raise the dead, summon all nations before him, separate the wicked and the righteous, and not only denounce the proper sentences upon them, but execute them.

Verse 43

To him give all the prophets witness,.... As David, Psa 32:1 Dan 9:9 that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God's grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God's elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, "through his blood".

Verse 44

While Peter yet spake these words,.... As he was thus discoursing concerning Christ, his person, his miracles, his death and resurrection, and the efficacy of his blood for pardon, before he had done speaking, the Holy Ghost fell on all them which heard the word. This is not to be understood of the operations of the Spirit of God upon the souls of men, under the ministry of the word; though true it is, that the Spirit of God attends the preaching of thee Gospel, and not only qualifies men for it, and assists them in it, but makes it effectual to many that hear it: hearers of the word lie in the way of the gracious operations of the Spirit; and the gifts and graces of the Spirit are given to persons, or the Spirit falls upon them under such means: which may denote the original of the grace of the Spirit, it falls down from above, from heaven; the freeness of it, it is bestowed on whom he pleases, under the same ministry; the suddenness of it, it comes at once, unthought of, and undesired, as well as undeserved; the power and efficacy of it, it falls with weight, it melts the heart, and converts the sinner; and the plenty of it, it falls in abundance, it is exceeding abundant with faith and love; and the permanency of it, it continues where it falls, and is a well of living water springing up unto everlasting life: and also the invisibility of it unto others. But this is not here intended, at least it is not only designed; for though the Spirit of God, in the operations of his grace, might fall upon them that heard the word, whereby they were regenerated, converted, and sanctified, and so became proper subjects for baptism; yet also the extraordinary gifts of the Spirit came upon them, as they were hearing; not upon the men, the believing Jews, that came along with Peter; but upon Cornelius and his family, and upon all his relations and friends, who came together to hear the word at his invitation, and now were hearing it; and as they were, the Holy Ghost, in his miraculous gifts of speaking with divers tongues, fell upon them in a visible form, as upon the apostles on the day of Pentecost; for that it was in the same way seems probable from Act 11:15. These extraordinary gifts of the Spirit were necessary at the first preaching of the Gospel to the Gentiles, for the confirmation of it: as well as for the further confirmation of Peter, that he was right in so doing; as also for the sake of the believing Jews he brought along with him.

Verse 45

And they of the circumcision which believed,.... Or "of the Jews that believed", as the Ethiopic version renders it; the circumcised Jews who believed in Jesus Christ: were astonished, as many as came with Peter; who were six brethren, as appears from Act 11:12 these were amazed, because that on the Gentiles also was poured out of the gift of the Holy Ghost; which they before thought was peculiar to the Jews; and this was according to their former notions, and the sentiments of the whole nation, that the Shekinah does not dwell without the land, and only in the land of Israel (o); yea, they sometimes say, only upon the families in Israel, whose genealogies are clear (p): the same they say of prophecy (q), which is one of the gifts of the Holy Ghost, and was one of those which were now bestowed. They own, that before the giving of the law, the Holy Ghost was among the Gentiles, but from that time ceased to be among them (r): hence even these believing Jews wonder at the pouring it forth upon them; which they needed not, had they known that the legal dispensation was now at an end, and the Gospel dispensation had taken place; in which it had been foretold the Spirit should be poured forth on the dry ground of the Gentiles. (o) Zohar in Gen. fol. 118. 4. & in Exod. fol. 2. 3. & 70. 2. Maimon. Kiddush Hachodesh, c. 4. sect. 12. & Jarchi in Jonah i. 3. (p) T. Bab. Kiddushin, fol. 70. 2. (q) Zohar in Gen. fol. 128. 4. (r) Seder Olam Rabba, c. 21. p. 59.

Verse 46

For they heard them speak with tongues,.... With divers tongues, which they had never learned, and before did not understand: and magnify God; they spoke of the wonderful works of God in these languages, as the apostles did at Pentecost, Act 2:11 they spoke greatly in the praise of God, and gave thanks for his rich grace and mercy bestowed on them: then answered Peter; as follows.

Verse 47

Can any man forbid water,.... The use of his river, or bath, or what conveniency he may have for baptizing persons: which shows, that it required a place of some quantity of water, sufficient for baptism by immersion, otherwise it would not be in the power of any man to hinder them having a little water, to be sprinkled or poured on the face: unless rather by water should be meant baptism itself; and then the sense is, who can forbid these persons the ordinance of baptism, or deny the administration of it to them? for such who have the Spirit of Christ, are openly Christ's, and therefore have a right to his ordinances; such, being enlightened by him, are able to see to the end of the ordinance; and to such only can it be of use, and they only can please God in it: nor should it be forbidden them; this is to withstand God, act contrary to the commission of Christ, and resist the Holy Ghost; no, not though Gentiles: converted Gentiles, have as good a right as any to this ordinance; descent from Abraham gives no right to it; there is no difference among men under the Gospel dispensation; Christ's commission reaches both to Jews and Gentiles; and there is but one baptism for both. That these should not be baptized; though they are uncircumcised Gentiles: which have received the Holy Ghost as well as we; the extraordinary gifts of the Spirit; though, no doubt also, they had received the Spirit, as a spirit of illumination and conviction, as a spirit of regeneration, sanctification, and conversion, and as a spirit of faith and adoption, and as a witness, earnest, and pledge of future glory: and receiving him supposes, that they were without him before, and that he is a gift of God's free grace unto them; and which is no other than the baptism of the Spirit, and is a necessary pre-requisite to water baptism; and they that have the one, are right subjects of the other; nor ought it to be denied them. From hence it appears that water baptism is an ordinance of Christ, to be continued under the Gospel dispensation; it was not only what was practised in the times of John and of Christ, but what was practised by the apostles after the ascension of Christ, in compliance with the commission he gave, which could have respect to no other baptism; since the apostles were not capable of baptizing with any other, not with the baptism of the Spirit: and it is certain from hence, and by other instances, that they did baptize in water; and from the apostle's question it seems, that it must be by immersion in water, as before observed; and from what follows it is clear, that such who are partakers of the Holy Spirit and his grace, are the proper subjects of it.

Verse 48

And he commanded them to be baptized,.... By some of the six brethren that came with him from Joppa, who might all of them, at least some of them, be ministers of the Gospel: and this he ordered to be done in the name of the Lord; that is, of the Lord Jesus Christ, though not to the exclusion of the Father, and of the Spirit: perhaps the phrase, "in the name of the Lord", may stand connected with the word commanded; and the sense be, that in the name of the Lord, and by authority from him, he ordered them to be baptized: then prayed they him to tarry certain days; partly to express their gratitude to him for the favour they had received through him as an instrument, and partly that they might be more instructed and established by him. And these baptized persons very likely laid the foundation of a Gospel church state in this place, which we find to continue in succeeding ages; in the "second" century Theophilus presided over it; and in the "third" century Origen and Pamphilus, were presbyters of it; and in the same age, succeeding one another, Theoctistus, Domnus, and Theotecnus were bishops of it; and in the beginning of the "fourth" century, Eusebius the famous ecclesiastical historian was bishop of this church, after him Acacius; in the fifth century Gelasius the successor of Eunomius bore the same office in it; and in the "sixth" century the bishop of this place was present in the fifth synod at Constantinople; and in the "seventh" century it appears there was a church in this place: in which century the Arabians, after they had besieged this city seven years, took it, and killed seven thousand persons in it; and since it has been in the hands of the Turks; and this seems to have put an end to the ecclesiastical state of this place, as Christian (s). (s) Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 2. cent. 3. c. 2. p. 1. c. 7. p. 109. c. 10. p. 153. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 2. c. 3. p. 19. Next: Acts Chapter 11

Introduction

It is a turn very new and remarkable which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews' religion; but now, "Lo, we turn to the Gentiles;" and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uncircumcised Gentiles into the Christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly (Act 10:1-8). II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it, and did go accordingly (Act 10:9-23). III. The happy interview between Peter and Cornelius at Cesarea (Act 10:24-33). IV. The sermon Peter preached in the house of Cornelius to him and to his friends (Act 10:34-43). V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water (Act 10:44-48).

Verse 1

The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles themselves, and such a surprise (Eph 3:3, Eph 3:6), that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godliness - Christ preached to the Gentiles, and believed on in this world, Ti1 3:16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized - Cornelius was the first; and here we have, I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man - two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable. 1. Cornelius was an officer of the army, Act 10:1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Caesar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or pro-consul ordinarily resided here, Act 23:23, Act 23:24; Act 25:6. Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Saviour's time, of whom he gave a great commendation, Mat 8:10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the army plead that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious; for here was an officer of the army that embraced Christianity, and yet was neither turned out of his place nor turned himself out. And, lastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who was taken in was an officer of the Roman army, which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, Act 10:2. He was no idolater, no worshipper of false gods or images, nor allowed himself in any of those immoralities to which the greater part of the Gentile world were given up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a devout man and one that feared God. He believed in one God, the Creator of heaven and earth, and had a reverence for his glory and authority, and a dread of offending him by sin; and, though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man: He gave much alms to the people, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other. II. The orders given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been thus directed to do it. Observe, 1. How, and in what way, these orders were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself, Act 10:30. Now here we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it. (3.) That he called him by his name, Cornelius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion (Act 10:4): When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings thence. And therefore Cornelius cries, "What is it, Lord? What is the matter?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth. 2. What the message was that was delivered to him. (1.) He is assured that God accepts him in walking according to the light he had (v. 4): Thy prayers and thine alms are come up for a memorial before God. Observe, Prayers and alms must go together. We must follow our prayers with alms; for the fast that God hath chosen is to draw out the soul to the hungry, Isa 58:6, Isa 58:7. It is not enough to pray that what we have may be sanctified to us, but we must give alms of such things as we have; and then, behold, all things are clean to us, Luk 11:41. And we must follow our alms with our prayers that God would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God; and he is here told that they were come up for a memorial before God. They were upon record in heaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage: "Thy prayers shall be answered, and thine alms recompensed." The sacrifices under the law are said to be for a memorial. See Lev 2:9, Lev 2:16; Lev 5:12; Lev 6:15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to. What he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes are to become baptized Christians. (2.) He is appointed to enquire after a further discovery of divine grace, now lately made to the world, Act 10:5, Act 10:6. He must send forthwith to Joppa, and enquire for one Simon Peter; he lodgeth at the house of one Simon a tanner; his house is by the sea side, and, if he be sent for, he will come; and when he comes he shall tell thee what thou oughtest to do, in answer to thy question, What is it, Lord? Now here are two things very surprising, and worthy our consideration - [1.] Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it, and yet there is something further that he ought to do - he ought to embrace the Christian religion, now that God has established it among men. Not, He may do it if he pleases; it will be an improvement and entertainment to him. But, He must do it; it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah must now believe the performance of that promise. Now that God has given a further record concerning his Son than what had been given in the Old Testament prophecies he requires that we receive this when it is brought to us; and now neither our prayers nor our alms can come up for a memorial before God unless we believe in Jesus Christ, for it is that further which we ought to do. This is his commandment, that we believe. Prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more; but, from those to whom it is preached that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they believe this, and rest upon him alone for acceptance. [2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say is, "Send for Peter, and he shall tell thee." As the former observation puts a mighty honour upon the gospel, so does this upon the gospel ministry: it was not to the highest of angels, but to those who were less that the least of all saints, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ (Eph 3:8), that the excellency of the power might be of God, and the dignity of an institution of Christ supported; for unto the angels hath he not put in subjection the world to come (Heb 2:5), but to the Son of man as the sovereign, and the sons of men as his agents and ministers of state, whose terrors shall not make us afraid, nor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle that he must preach that which an angel might not, so it was a further honour that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in. III. His immediate obedience to these orders, Act 10:7, Act 10:8. He sent with all speed to Joppa, to fetch Peter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends (Act 10:24), a little congregation of them, that could not go with him to Joppa, and therefore he sends for Peter. Observe, 1. When he sent: As soon as ever the angel which spoke unto him had departed, without dispute or delay, he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it told him. He made haste, and delayed not, to do this commandment. In any affair wherein our souls are concerned it is good for us not to lose time. 2. Whom he sent: Two of his household servants, who all feared God, and a devout soldier, one of those that waited on him continually. Observe, a devout centurion had devout soldiers. A little devotion commonly goes a great way with soldiers, but there would be more of it in the soldiers if there were but more of it in the commanders. Officers in an army, that have such a great power over the soldiers, as we find the centurion had (Mat 8:9), have a great opportunity of promoting religion, at least of restraining vice and profaneness, in those under their command, if they would but improve it. Observe, When this centurion had to choose some of his soldiers to attend his person, and to be always about him, he pitched upon such of them as were devout; they shall be preferred and countenanced, to encourage others to be so. He went by David's rule (Psa 101:6), Mine eye shall be upon the faithful in the land, that they may dwell with me. 3. What instructions he gave them (Act 10:8): He declared all these things unto them, told them of the vision he had, and the orders given him to send for Peter, because Peter's coming was a thing in which they were concerned, for they had souls to save as well as he. Therefore he does not only tell them where to find Peter (which he might have thought it enough to do - the servant knows not what his Lord doeth), but he tells them on what errand he was to come, that they might importune him.

Verse 9

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together - the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, Joh 18:28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Eph 3:6. Now here observe, I. The circumstances of this vision. 1. It was when the messengers sent from Cornelius were now nigh the city, Act 10:9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them. 2. It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Psa 55:17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour. 3. It was when he became very hungry, and was waiting for his dinner (Act 10:10); probably he had not that day eaten before, though doubtless he had prayed before; and now he would have eaten, ēthele geusasthai - he would have tasted, which intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread. II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, Co2 12:2, Co2 12:3. See Gen 15:12; Act 22:17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven - that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom 16:25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Rev 21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col 3:11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Psa 8:4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven! 4. He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (Act 10:13): "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. 5. He stuck to his principles, and would by no means hearken to the motion, though he was hungry (Act 10:14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case (Act 10:15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New Testament dispensation, taken off that restraint, and set the matter at large - has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God hath cleansed, and in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, Act 10:16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every nation (Rev 7:9); but they are such as God has cleansed. III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, Act 10:17, Act 10:18. 1. What Christ did, Peter knew not just then (Joh 13:7): He doubted within himself what this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was concerning the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt awhile, to ruminate upon a thing, and debate it to and fro in their own minds, before he clears it up to them. 2. Yet he was made to know presently, for the men who were sent from Cornelius were just now come to the house, and were at the gate enquiring whether Peter lodged there; and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion we have to make use of it.

Verse 19

We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet it is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (Act 15:7), You know that God made choice among us that the Gentiles by my mouth should hear the word of the gospel. Now here, I. Peter is directed by the Spirit to go along with Cornelius's messengers (Act 10:19, Act 10:20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God must think on those things; those that would understand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe, 1. Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (Sa1 9:15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, Joh 16:13. 2. What the direction was. (1.) He is told, before any of the servants could come up to tell him, that three men below want to speak with him (Act 10:19), and he must arise from his musings, leave off thinking of the vision, and go down to them, Act 10:20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries; for the scripture is in the fulfilling every day. (2.) He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty "Go with them, for I have sent them: and I will bear thee out in going along with them, however thou mayest be censured for it." Note, When we see our call clear to any service, we should not suffer ourselves to be perplexed with doubts and scruples concerning it arising from former prejudices or pre-possessions, or a fear of men's censure. Let every man be fully persuaded in his own mind, and prove his own work. II. He receives both them and their message: He went down to them, Act 10:21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were enquiring for. And 1. He favourably receives their message; with abundance of openness and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (Act 10:22): "Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh 7:2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews - they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company - he was warned from God," echrēmatisthē - "he had an oracle from God, sent to him by an angel" (and the lively oracles of the law of Moses were given by the disposition of angels), "by which he was ordered to send for thee to his house (where he is expecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well." Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, Act 11:14. "Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him." 2. He kindly entertained the messengers (Act 10:23): He called them in, and lodged them. He did not bid them go and refresh and repose themselves in an inn at their own charge, but was himself at the charge of entertaining them in his own quarters. What was getting ready for him (Act 10:10) they should be welcome to share in; he little thought what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes Christians and ministers to be hospitable, and ready, according as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were Gentiles, to show how readily he complied with the design of the vision in eating with Gentiles; for he immediately took them to eat with him. Though they were two of them servants, and the other a common soldier, yet Peter thought it not below him to take them into his house. Probably he did it that he might have some talk with them about Cornelius and his family; for the apostles, though they had instructions from the Spirit, yet made use of other information, as they had occasion for it. III. He went with them to Cornelius, whom he found ready to receive and entertain him. 1. Peter, when he went with them, was accompanied by certain brethren from Joppa, where he now was, Act 10:23. Six of them went along with him, as we find, Act 11:12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which he went, and therefore he invited them (Act 11:12), or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow travellers. This was one way in which the primitive Christians very much showed their respect to their ministers: they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them; with a further prospect not only of doing them service, but of being edified by their converse. It is a pity that those who have skill and will to do good to others by their discourse should want an opportunity for it by travelling alone. 2. Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, nearly two, from Joppa to Cesarea; for it was the day after they set out that they entered into Cesarea (Act 10:24), and the afternoon of that day, Act 10:30. It is probable that they travelled on foot; the apostles generally did so. Now when they came into the house of Cornelius Peter found, (1.) That he was expected, and this was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter. (2.) That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job 31:17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it. IV. Here is the first interview between Peter and Cornelius, in which we have, 1. The profound and indeed undue respect and honour which Cornelius paid to Peter (Act 10:25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable - and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev 13:4. 2. Peter's modest and indeed just and pious refusal of this honour that was done him (Act 10:26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, "Stand up, I myself also am a man, and therefore not to be worshipped thus." The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev 19:10; Rev 22:9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! Co2 12:6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake. V. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them together: As he talked with him - sunomilōn autō, he went in, Act 10:27. Peter went in, talking familiarly with Cornelius, endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him; and, when he came in, he found many that were come together, more than he expected, which added solemnity, as well as opportunity of doing good, to this service. Now, 1. Peter declares the direction God gave to him to come to those Gentiles, Act 10:28, Act 10:29. They knew it had never been allowed by the Jews, but always looked upon as an unlawful thing, athemiton - an abomination, for a man that is a Jew, a native Jew as I am, to keep company or come unto one of another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upon to be no less binding. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hebrews could not eat together, Gen 43:32. The three children would not defile themselves with the king's meat, Dan 1:8. They might not come into the house of a Gentile, for they looked upon it to be ceremonially polluted. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt, as appears by many passages in the Latin poets. "But now," saith Peter, "God hath shown me, by a vision, that I should not call any man common or unclean, nor refuse to converse with any man for the sake of his country." Peter, who had taught his new converts to save themselves from the untoward generation of wicked men (Act 2:40), is now himself taught to join himself with the towardly generation of devout Gentiles. Ceremonial characters were abolished, that more regard might be had to moral ones. Peter thought it necessary to let them know how he came to change his mind in this matter, and that it was by a divine revelation, lest he should be upbraided with it as having used lightness. God having thus taken down the partition-wall, (1.) He assures them of his readiness to do them all the good offices he could; that, when he kept at a distance, it was not out of any personal disgust to them, but only because he wanted leave from heaven, and, having now received permission, he was at their service: "Therefore came I unto you without gainsaying, as soon as I was sent for, ready to preach the same gospel to you that I have preached to the Jews." The disciples of Christ could not but have some notion of the preaching of the gospel to the Gentiles, but they imagined it must be only to those Gentiles that were first proselyted to the Jewish religion, which mistake Peter acknowledges was not rectified. (2.) He enquires wherein he might be serviceable to them: "I ask, therefore, for what intent you have sent for me? What do you expect from me, or what business have you with me?" Note, Those that desire the help of God's ministers ought to look well to it that they propose right ends to themselves in it, and do it with a good intention. 2. Cornelius declares the directions God gave to him to send for Peter, and that it was purely in obedience to those directions that he had sent for him. Then we are right in our aims, in sending for and attending on a gospel-ministry, when we did it with a regard to the divine appointment instituting that ordinance and requiring us to make use of it. Now, (1.) Cornelius gives an account of the angel's appearing to him, and ordering him to send for Peter; not as glorying in it, but as that which warranted his expectation of a message from heaven by Peter. [1.] He tells how this vision found him employed (Act 10:30): Four days ago I was fasting until this hour, this hour of the day that it is now when Peter came, about the middle of the afternoon. By this it appears that religious fasting, in order to the greater seriousness and solemnity of praying, was used by devout people who were not Jews; the king of Nineveh proclaimed a fast, Jon 3:5. Some give these words another sense: From four days ago I have been fasting until this hour; as if he had eaten no meat, or at least no meal, from that time to this. But it comes in as an introduction to the story of the vision; and therefore the former must be the meaning. He was at the ninth hour praying in his house, not in the synagogue, but at home. I will that men pray wherever they dwell. His praying in his house intimates that it was not a secret prayer in his closet, but in a more public room of his house, with his family about him; and perhaps after prayer he retired, and had this vision. Observe, At the ninth hour of the day, three of the clock in the afternoon, most people were travelling or trading, working in the fields, visiting their friends, taking their pleasure, or taking a nap after dinner; yet then Cornelius was at his devotions, which shows how much he made religion his business; and then it was that he had this message from heaven. Those that would hear comfortably from God must be much in speaking to him. [2.] He describes the messenger that brought him this message from heaven: There stood a man before me in bright clothing, as Christ's was when he was transfigured, and that of the two angels who appeared at Christ's resurrection (Luk 24:4), and at his ascension (Act 1:10), showing their relation to the world of light. [3.] He repeats the message that was sent to him (Act 10:31, Act 10:32), just as we had it, Act 10:4-6. Only here it is said, thy prayer is heard. We are not told what his prayer was; but if this message was an answer to it, and it should seem it was, we may suppose that finding the deficiency of natural light, and that it left him at a loss how to obtain the pardon of his sin and the favour of God, he prayed that God would make some further discoveries of himself and of the way of salvation to him. "Well," saith the angel, "send for Peter, and he shall give thee such a discovery." (2.) He declares his own and his friends' readiness to receive the message Peter had to deliver (Act 10:33): Immediately therefore I sent to thee, as I was directed, and thou hast well done that thou hast come to us, though we are Gentiles. Note, Faithful ministers do well to come to people that are willing and desirous to receive instruction from them; to come when they are sent for; it is as good a deed as they can do. Well, Peter is come to do his part; but will they do theirs? Yes. "Thou art here prepared to speak, and we are here prepared to hear," Sa1 3:9, Sa1 3:10. Observe, [1.] Their religious attendance upon the word: "We are all here present before God; we are here in a religious manner, are here as worshippers" (they thus compose themselves into a serious solemn frame of spirit): "therefore, because thou art come to us by such a warrant, on such an errand, because we have such a price in our hand as we never had before and perhaps may never have again, we are ready now at this time of worship, here in this place of worship" (though it was in a private house): "we are present, paresmen - we are at the business, and are ready to come at a call." If we would have God's special presence at an ordinance, we must be there with a special presence, an ordinance presence: Here I am. "We are all present, all that were invited; we, and all that belong to us; we, and all that is within us." The whole of the man must be present; not the body here, and the heart, with the fool's eyes, in the ends of the earth. But that which makes it indeed a religious attendance is, We are present before God. In holy ordinances we present ourselves unto the Lord, and we must be as before him, as those that see his eye upon us. [2.] The intention of this attendance: "We are present to hear all things that are commanded thee of God, and given thee in charge to be delivered to us." Observe, First, Peter was there to preach all things that were commanded him of God; for, as he had an ample commission to preach the gospel, so he had full instructions what to preach. Secondly, They were ready to hear, not whatever he pleased to say, but what he was commanded of God to say. The truths of Christ were not communicated to the apostles to be published or stifled as they thought fit, but entrusted with them to be published to the world. "We are ready to hear all, to come at the beginning of the service and stay to the end, and be attentive all the while, else how can we hear all? We are desirous to hear all that thou art commissioned to preach, though it be ever so displeasing to flesh and blood, and ever so contrary to our former notions or present secular interests. We are ready to hear all, and therefore let nothing be kept back that is profitable for us."

Verse 34

We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, Act 10:34. O ye Corinthians, our mouth is open to you, saith Paul, Co2 6:11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon. I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deu 1:17; Deu 16:19; Pro 24:23), and are blamed for doing, Psa 82:2. And it is often said of God that he doth not respect persons, Deu 10:17; Ch2 19:7; Job 34:19; Rom 2:11; Col 3:25; Pe1 1:17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deu 7:7, Deu 7:8; Deu 9:5, Deu 9:6; Mat 20:10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, Act 10:35. The case is plainly thus - 1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom 2:3, Rom 2:8, Rom 2:9, Rom 2:17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews. 2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Psa 18:25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen 4:7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. 14. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom 3:1, Rom 3:2; Rom 9:4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal 5:6; Col 3:11. II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, Act 10:37, etc. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build. 1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, Act 10:37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom 10:18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read - euangelizomenos eirēnēn. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent - to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Psa 126:2. 2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mar 1:1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, Act 14:17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (Act 10:39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country. 3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ - the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, Act 10:38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit. III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (Act 10:40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest - edōken auton emphanē genesthaî to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed - Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non praemio mediocri destinato difficultate constaret - He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty. - Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exo 24:11), that they saw God, and did eat and drink. IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe, 1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (Act 10:43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established. 2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act 10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act 17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act 10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.

Verse 44

We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have, I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (Act 10:44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, Act 11:15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them - while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, Co2 12:12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (Act 10:46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, Act 2:11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (Act 10:45): Those of the circumcision who believed were astonished - those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace. II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them." No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (Act 10:47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized - because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to be baptized, Act 10:48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did - lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, Co1 1:15. the apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur - What a man does by another, he may be said to do by himself. III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them - they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.

Verse 1

10:1-8 a Roman army officer: Literally a centurion, the highest-ranking non-commissioned officer in the Roman army, in command of a century, a subdivision of roughly 100 men. Luke often describes centurions in favorable terms (10:22; 21:32; 22:25-26; 23:17, 23; 27:6, 11, 43; 28:16; Luke 7:1-10; 23:47). It was important for Luke to show that Christianity was not hostile to Roman officials or institutions and could, like Judaism, be permitted in the Roman Empire (see Acts Book Introduction, “Purposes of Acts: Politics”). • a captain of the Italian Regiment: A regiment included six centuries; a Roman legion was usually divided into ten regiments. The New Testament mentions the Italian Regiment and the Imperial Regiment (Acts 27:1).

Verse 2

10:2 a devout, God-fearing man: Gentiles who are described as God-fearing were attracted to the high ethical standards of Judaism but were not prepared to accept the rite of circumcision or the full implications of the Jewish law by becoming full converts to Judaism (cp. 13:43). Christianity was an attractive option to Gentiles who worshiped God (18:7; see 13:48; 16:30; 17:4, 12, 17). These people would be wide open to the message of the gospel that announced that “there is peace with God through Jesus Christ” (10:36).

Verse 3

10:3 In Acts, visions are usually related to prayer (9:3-6, 10-16; 10:2-6, 9-12; 11:5-9; 12:9-17; 18:9-10; 22:17-21; 23:11). These visions are not chance coincidences, but expressions of God’s saving work, providing divine direction and encouragement.

Verse 9

10:9-16 Peter received the same vision three times to confirm its truthfulness (see Gen 41:32; 2 Cor 13:1).

Verse 14

10:14 See Lev 11 for a description of animals that Jewish laws have declared impure and unclean.

Verse 17

10:17 Peter was very perplexed: The meaning of the vision would become clear through the events that followed (10:17-48; see 11:1-18): Peter should not hesitate to enter or even eat in the home of a Gentile because God has accepted Gentiles and cleansed them.

Verse 25

10:25-26 Cornelius . . . worshiped him: This act must have been more than traditional obeisance to a high-ranking person. The Bible restricts worship to God alone (see 14:11-17; Exod 20:3; Deut 5:7; Matt 22:37-38; Mark 12:29-30; Luke 10:27; 1 Cor 10:14; Col 3:5; 1 Pet 4:3; 1 Jn 5:21; Rev 4:10; 9:20; 22:8-9). Peter was just a fellow human being whom Cornelius should not worship.

Verse 34

10:34-35 God shows no favoritism: See Deut 10:17; 2 Chr 19:7; Job 34:19; Luke 20:21; Rom 2:11; Gal 2:6; Col 3:25; 1 Pet 1:17. The application of this principle is the meaning of Peter’s vision (10:9-16). • In every nation he accepts those who fear him and do what is right: See Rom 10:11-13.

Verse 36

10:36-43 Peter repeatedly underscores the importance of the apostolic witnesses to the message of Good News. The apostles ate and drank with Jesus (see Luke 24:41-43) and were eyewitnesses of his resurrection, so they could attest that he had conquered death (see Acts 3:15; 4:33; 13:30-31). The original apostles were chosen in advance to be his witnesses (see 1:12-26); gradually, others such as Paul and Barnabas carried on this powerful preaching and teaching in the name of Jesus Christ (9:15; 14:1-3; 26:16).

Verse 43

10:43 Based on what they had seen and heard (10:39-42), the apostles could proclaim that Jesus of Nazareth was indeed the one all the prophets testified about. The whole plan of the Scriptures is profoundly centered in Christ (see Luke 24:25-27, 44-47; John 5:39). • The major point of their message was that everyone who believes in him will have their sins forgiven through his name (see Luke 24:47).

Verse 44

10:44-48 On the day of Pentecost, Peter told the assembly that if they would repent, turn to God, and be baptized in the name of Jesus for the forgiveness of sins, they would receive “the gift of the Holy Spirit” (2:38; cp. 19:1-7). As Cornelius and his household listened to Peter’s message, the Holy Spirit fell upon them, too, and they were baptized. They received the Holy Spirit just as the Jews did, so clearly God had shown no partiality (10:34-35). This event parallels the day of Pentecost in Jerusalem (2:1-47) and marks the spread of the Holy Spirit’s power to Gentiles (1:8; 2:39).

Verse 48

10:48 Cornelius asked Peter to stay with them for several days, perhaps because of his need for instruction in the Christian way.

Baptism of the Holy Spirit - Part 1

(1 Peter - Part 16): christ...foreordained, Manifest

Available to God

How This Ministry of Healing Came Into Being

Converted by the Spirit

Great Commission - Part 1

Witnessing

Call No Man Common or Unclean

Bringing Your House to Spiritual Victory

(In the Word) 01 - Spiritual Warfare_how We Are Decieved

A Passion to Know Him (P1)

Burning Fire of the Spirit - Part 5

(John - Part 49): He That Believeth on me... Greater Works Than These Shall He Do

Fully Yielded to God

(Genesis) Genesis 37:29-33

Faith in and for the Holy Spirit

Building Up My Brother's House

The Enemy of the Cross

The Abrahamic Faith (1 of 2)

Saving Life of Christ - Part 4

Knowing and Finding the Will of God

Wednesday #1 Revival in America – Mid 1800’s

Thurs. Evening Service (2002 C&ma Council)

God's Supreme Position of Power

Genesis and the Origin of Races

Verse 1

Verse 2

Verse 3

Verse 4

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 33

Verse 34

Verse 35

Verse 36

Verse 37

Verse 38

Verse 39

Verse 40

Verse 41

Verse 42

Verse 43

Verse 44

Verse 45

Verse 46

Verse 47

Verse 48

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 7

Verse 9

Verse 10

Verse 12

Verse 14

Verse 15

Verse 16