Teks -- Acts 10:1-48 (NET)

Peter Visits Cornelius

10:1 Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort. 10:2 He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly. 10:3 About three o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before God. 10:5 Now send men to Joppa and summon a man named Simon, who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius called two of his personal servants and a devout soldier from among those who served him, 10:8 and when he had explained everything to them, he sent them to Joppa. 10:9 About noon the next day, while they were on their way and approaching the city, Peter went up on the roof to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 10:11 He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners. 10:12 In it were all kinds of four-footed animals and reptiles of the earth and wild birds. 10:13 Then a voice said to him, “Get up, Peter; slaughter and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 10:15 The voice spoke to him again, a second time, “What God has made clean, you must not consider ritually unclean!” 10:16 This happened three times, and immediately the object was taken up into heaven. 10:17 Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was and approached the gate. 10:18 They called out to ask if Simon, known as Peter, was staying there as a guest. 10:19 While Peter was still thinking seriously about the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, go down, and accompany them without hesitation, because I have sent them.” 10:21 So Peter went down to the men and said, “Here I am, the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.” 10:23 So Peter invited them in and entertained them as guests. On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him. 10:24 The following day he entered Caesarea. Now Cornelius was waiting anxiously for them and had called together his relatives and close friends. 10:25 So when Peter came in, Cornelius met him, fell at his feet, and worshiped him. 10:26 But Peter helped him up, saying, “Stand up. I too am a mere mortal.” 10:27 Peter continued talking with him as he went in, and he found many people gathered together. 10:28 He said to them, “You know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean. 10:29 Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?” 10:30 Cornelius replied, “Four days ago at this very hour, at three o’clock in the afternoon, I was praying in my house, and suddenly a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity have been remembered before God. 10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. So now we are all here in the presence of God to listen to everything the Lord has commanded you to say to us.” 10:34 Then Peter started speaking: “I now truly understand that God does not show favoritism in dealing with people, 10:35 but in every nation the person who fears him and does what is right is welcomed before him. 10:36 You know the message he sent to the people of Israel, proclaiming the good news of peace through Jesus Christ (he is Lord of all)– 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 10:38 with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power. He went around doing good and healing all who were oppressed by the devil, because God was with him. 10:39 We are witnesses of all the things he did both in Judea and in Jerusalem. They killed him by hanging him on a tree, 10:40 but God raised him up on the third day and caused him to be seen, 10:41 not by all the people, but by us, the witnesses God had already chosen, who ate and drank with him after he rose from the dead. 10:42 He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead. 10:43 About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message. 10:45 The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles, 10:46 for they heard them speaking in tongues and praising God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?” 10:48 So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 10:1 - Cornelius

Cornelius ( Kornēlios ).

The great Cornelian family of Rome may have had a freedman or descendant who is centurion (hekatoṅtarchēs , leader of a hundred, Latin centurio ). See Mat 8:5. These Roman centurions always appear in a favourable light in the N.T. (Mat 8:5; Luk 7:2; Luk 23:47; Act 10:1; Act 22:25; Act 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.

Robertson: Act 10:1 - Of the band called the Italian

Of the band called the Italian ( ek speirēs tēs kaloumenēs Italikēs ).

A legion had ten cohorts or "bands"and sixty centuries. The word speirēs (note genitive in ̇es like the Ionic instead of ̇as ) is here equal to the Latin cohors . In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

Robertson: Act 10:2 - Devout

Devout ( eusebēs ).

Old word from eu (well) and sebomai (to worship, to reverence), but rare in the N.T. (Act 10:2, Act 10:7; 2Pe 2:1). It might refer to a worshipful pagan (Act 17:23, sebasmata , objects of worship), but connected with "one that feared God"(phoboumenos ton theon ) Luke describes "a God-fearing proselyte"as in Act 10:22, Act 10:35. This is his usual term for the Gentile seekers after God (Act 13:16, Act 13:26;Act 17:4, Act 17:17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate"(cf. Act 13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (Act 10:28, Act 10:34; Act 11:1, Act 11:8; Act 15:7). They had seats in the synagogue, but were not Jews.

Robertson: Act 10:2 - Gave much alms

Gave much alms ( poin eleemosunas pollas ).

Doing many alms (the very phrase in Mat 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.

Robertson: Act 10:2 - Prayed

Prayed ( deomenos ).

Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18).

Robertson: Act 10:3 - Coming in

Coming in ( eiselthonta ).

Ingressive second aorist active participle, not present. So punctiliar, "saw come,"not "saw coming."So also "say"or "speak,"not "saying."Luke repeats the account of this vision to Cornelius twice (Act 10:30; Act 11:13) and also the story of the vision to Peter (10:1-16, Act 10:28; Act 11:5).

Robertson: Act 10:4 - Lord

Lord ( kurie ).

Cornelius recognizes the angel of God (Act 10:3) as God’ s messenger.

Robertson: Act 10:4 - Are gone up

Are gone up ( anebēsan ).

Timeless second aorist active indicative of anabainō . Gone up like the smoke of incense in sacrifices.

Robertson: Act 10:4 - For a memorial

For a memorial ( eis mnēmosunon ).

Old word from mnēmōn . The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Mat 26:13; Mar 14:9). His prayers and his alms proved his sincerity and won the ear of God.

Robertson: Act 10:5 - Fetch

Fetch ( metapempsai ).

First aorist middle (indirect, for one’ s self) imperative of metapempō , usual voice in ancient Greek with this verb in sense of sending another for one’ s own sake. Only in Acts in the N.T. See also Act 10:22.

Robertson: Act 10:6 - Lodgeth

Lodgeth ( xenizetai ).

Present passive indicative of xenizō old verb from xenos , a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Act 17:20; 1Pe 4:4).

Robertson: Act 10:6 - Whose

Whose ( hōi ).

To whom, dative of possession.

Robertson: Act 10:6 - By the seaside

By the seaside ( para thalassan ).

Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

Robertson: Act 10:8 - Rehearsed

Rehearsed ( exēgēsamenos ).

See note on Luk 24:35. All the details about the vision. The soldier was "devout"like Cornelius and would protect the two household servants (oiketōn ).

Robertson: Act 10:9 - On the morrow

On the morrow ( tēi epaurion ).

Locative case of article with the compound adverb (hēmerāi day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, Act 10:23) they start back home and the fourth day (on the morrow again, Act 10:24) they reach Caesarea.

Robertson: Act 10:9 - As they

As they ( ekeinōn ).

The party of three from Caesarea. Genitive absolute with present participle hodoiporountōn (journeying) and eggizontōn (drew nigh).

Robertson: Act 10:9 - The housetop

The housetop ( to dōma ).

Old word and in Gospels (Luk 3:19, etc.), but only here in Acts. From demō , to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

Robertson: Act 10:10 - Hungry

Hungry ( prospeinos )

Only instance of the word known, a hapax legomenon . Probably "very hungry"(pros =besides, in addition).

Robertson: Act 10:10 - Desired

Desired ( ēthelen ).

Imperfect active. Was longing to eat. It was about twelve o’ clock noon and Peter may even have smelt the savory dishes, "while they made ready"(paraskeuazontōn ). "The natural and the supernatural border closely on one another, with no definable limits"(Furneaux).

Robertson: Act 10:10 - He fell into a trance

He fell into a trance ( egeneto ep' auton ekstasis ).

More exactly, "An ecstasy came upon him,"in which trance he passed out of himself (ekstasis , from existēmi ) and from which one came to himself (Act 12:11). Cf. also Act 11:5; Act 22:17. It is thus different from a vision (horama ) as in Act 10:3.

Robertson: Act 10:11 - Beholdeth

Beholdeth ( theōrei ).

Vivid historical present and change from past time.

Robertson: Act 10:11 - Opened

Opened ( aneōigmenon , perfect passive participle with double reduplication, state of completion).

Robertson: Act 10:11 - Descending

Descending ( katabainon ).

Present active participle describing the process.

Robertson: Act 10:11 - Sheet

Sheet ( othonēn ).

Old word for linen cloth and only here in the N.T. Accusative case in apposition with skeuos (vessel).

Robertson: Act 10:11 - Let down

Let down ( Kathiemenon ).

Present passive participle of Kathiēmi . Old verb, but in the N.T. only here and Luk 5:19; Act 9:25. Linear action here picturing the process, "being let down."

Robertson: Act 10:11 - By four corners

By four corners ( tessarsin archais ).

Instrumental case of archē , beginning. We say "end"or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isa 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

Robertson: Act 10:12 - Were

Were ( hupērchen ).

Imperfect of huparchō in sense of ēn , to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also (Lev 11:9; Deu 14:9).

Robertson: Act 10:12 - All manner of

All manner of ( panta ).

Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.

Robertson: Act 10:14 - Not so, Lord

Not so, Lord ( Mēdamōs , kurie ).

The negative mēdamōs calls for the optative eiē (may it not be) or the imperative estō (let it be). It is not oudamōs , a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (thuson ) the unclean animals as from the Lord (kurie ) but declines it three times.

Robertson: Act 10:14 - For I have never eaten anything

For I have never eaten anything ( hoti oudepote ephagon pan ).

Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew (lȯ̇kōl ) though a like idiom appears in the vernacular Koiné[28928]š (Robertson, Grammar , p. 752).

Robertson: Act 10:14 - Common and unclean

Common and unclean ( Koinon kai akatharton ).

Koinos from epic xunos (xun , sun , together with) originally meant common to several (Latin communis ) as in Act 2:44; Act 4:32; Tit 1:4; Jud 1:3. The use seen here (also Mar 7:2, Mar 7:5; Rom 14:14; Heb 10:29; Rev 21:27; Act 10:28; Act 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word "common."See notes on Mar 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’ s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

Robertson: Act 10:15 - Make not thou common

Make not thou common ( su mē Koinéou ).

Note emphatic position of su (thou). Do thou stop making common what God cleansed (ekatharisen ). The idiom of mē with the present active imperative Koinéou means precisely this. Peter had just called "common"what God had invited him to slay and eat.

Robertson: Act 10:16 - Thrice

Thrice ( epitris ).

For three times. Peter remained unconvinced even by the prohibition of God. Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one’ s preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord. Peter was defiling what God had cleansed.

Robertson: Act 10:16 - Was received up

Was received up ( anelēmphthē ).

First aorist passive indicative of analambanō , to take up. The word used of the Ascension (Act 1:22).

Robertson: Act 10:17 - Was much perplexed in himself

Was much perplexed in himself ( en heautōi diēporei ).

Imperfect active of diaporeō , intensive compound (dia , thoroughly, and a privative and poros , way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with dia . See note on Luk 9:7 and note on Act 2:12. When out of the ecstasy he was more puzzled than ever.

Robertson: Act 10:17 - Might be

Might be ( an eiē ).

Optative with an in indirect question simply retained from the direct (Robertson, Grammar , pp. 1021, 1044). See note on Act 17:18, for the direct and note on Luk 1:62 for the indirect (an theloi both times). It is the conclusion of a fourth class condition.

Robertson: Act 10:17 - Having made inquiry

Having made inquiry ( dierōtēsantes ).

First aorist active participle of dierōtaō , another compound of dia , to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner.

Robertson: Act 10:17 - Stood before the gate

Stood before the gate ( epestēsan epi ton pulōna ).

Second aorist active indicative of ephistēmi , intransitive. Note repetition of epi . The messengers stopped right at the folding gates of the passage (pulōna ) which led from the street to the inner court or house.

Robertson: Act 10:18 - Called

Called ( phōnēsantes ).

In a loud voice that those inside the house might hear.

Robertson: Act 10:18 - Asked

Asked ( epunthanonto ).

Imperfect middle of punthanomai , old verb to make inquiry especially with an indirect question as here. Kept on inquiring. Westcott and Hort follow B C here and read eputhonto (second aorist middle, effective aorist). Either makes sense, though the imperfect is more picturesque.

Robertson: Act 10:18 - Were lodging

Were lodging ( xenizetai ).

Present middle indicative retained in indirect question. See note on Act 10:6for the verb.

Robertson: Act 10:19 - Thought

Thought ( dienthumoumenou ).

Genitive absolute of present middle participle of dienthumeomai , a double compound (dia and eṅ with thumos ) and another hapax legomenon save in ecclesiastical writers, though enthumeomai is common enough and Textus Receptus so reads here. Peter was revolving in his mind, through and through, in and out, to find the meaning of the strange vision.

Robertson: Act 10:20 - But

But ( alla ).

So usually, though it is open to question whether alla is adversative here and not rather, "Now then."

Robertson: Act 10:20 - Get thee down

Get thee down ( katabēthi ).

Second aorist active imperative, at once.

Robertson: Act 10:20 - Go

Go ( poreuou ).

Present middle imperative, go on.

Robertson: Act 10:20 - Nothing doubting

Nothing doubting ( mēden diakrinomenos ).

Another compound of dia , old and common verb for a divided mind (dia like duo , two). Note usual negative of the present middle participle, the subjective mēden . The notion of wavering (Jam 1:6) is common with this verb in the middle voice. In Act 11:12 the aorist active (mēden diakrinanta ) is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page).

Robertson: Act 10:20 - For I

For I ( hoti egō ).

The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (Act 10:19).

Robertson: Act 10:21 - Cause

Cause ( aitia ).

Or reason. Common in this sense. See note on Mat 19:3.

Robertson: Act 10:22 - Righteous

Righteous ( dikaios ).

In the Jewish sense as in Luk 1:6; Luk 2:25.

Robertson: Act 10:22 - Well reported of

Well reported of ( marturoumenos ).

Present passive participle as in Act 6:3. Cf. the other centurion in Luk 7:4.

Robertson: Act 10:22 - Nation

Nation ( ethnous ).

Not laou , for the speakers are Gentiles.

Robertson: Act 10:22 - Was warned

Was warned ( echrēmatisthē ).

First aorist passive of chrēmatizō , old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Mat 2:12, Mat 2:22; Luk 2:26; Heb 11:7. Then to be called or receive a name from one’ s business as in Act 11:26; Rom 7:3.

Robertson: Act 10:23 - Lodged them

Lodged them ( exenisen ).

Active voice here rather than passive as in Act 10:6.

Robertson: Act 10:23 - Accompanied him

Accompanied him ( sunēlthan autōi ).

Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem (Act 11:12).

Robertson: Act 10:24 - Was waiting

Was waiting ( ēn prosdokōn ).

Periphrastic imperfect active, in eager expectation and hope, directing the mind (dokaō ) towards (pros ) anything. Old and common verb.

Robertson: Act 10:24 - Near

Near ( anagkaious ).

Only instance in the N.T. of this sense of anagkaios from anagkē , necessity, what one cannot do without, necessary (1Co 12:22), duty (Act 13:46), or blood relations as here. The ancient Greek writers combined these two words (suggeneis , kinsmen, anagkaious , necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

Robertson: Act 10:25 - That Peter entered

That Peter entered ( tou eiselthein ton Petron ).

This is a difficult construction, for the subject of egeneto (it happened) has to be the articular genitive infinitive tou eiselthein with the accusative of general reference ton Petron . Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of tou and the infinitive as the subject of a verb occurs in the lxx (2 Chronicles 6:7, etc.). See Robertson, Grammar , pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in Act 20:3; Act 27:1. But the Codex Bezae avoids this awkward idiom by the genitive absolute (proseggizontos tou Petrou ) and some additional details (one of the servants ran forward and announced that he was come).

Robertson: Act 10:25 - Worshipped him

Worshipped him ( prosekunēsen ).

"Cornelius was not an idolator and would not have honoured Peter as a god"(Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (Act 10:26). Jesus accepted such worship (Mat 8:2; Luk 5:8 by Peter).

Robertson: Act 10:27 - As he talked with him

As he talked with him ( sunomilōn autōi ).

Present active participle of sunomileō , rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in Luk 24:14 which see and Act 20:11; Act 24:26.

Robertson: Act 10:27 - Findeth

Findeth ( heuriskei ).

Vivid historical present indicative active.

Robertson: Act 10:27 - Come together

Come together ( sunelēluthotas ).

Second perfect active participle of sunerchomai . It was an expectant group of Gentiles eager for Peter’ s interpretation of the vision of Cornelius.

Robertson: Act 10:28 - How that it is an unlawful thing

How that it is an unlawful thing ( hōs athemiton estin ).

The conjunction hōs is sometimes equivalent to hoti (that). The old form of athemitos was athemistos from themisto (themizō , themis , law custom) and a privative. In the N.T. only here and 1Pe 4:3 (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, Jewish Social Life , pp. 26-28; Taylor’ s Sayings of the Jewish Fathers , pp. 15, 26, 137, second edition). See also Act 11:3; Gal 2:12. It is that middle wall of partition between Jew and Gentile (Eph 2:14) which Jesus broke down.

Robertson: Act 10:28 - One of another nation

One of another nation ( allophulōi ).

Dative case of an old adjective, but only here in the N.T. (allos , another, phulon , race). Both Juvenal ( Sat. XIV. 104, 105) and Tacitus ( History , Gal 2:5) speak of the Jewish exclusiveness and separation from Gentiles.

Robertson: Act 10:28 - And yet unto

And yet unto ( kamoi ).

Dative of the emphatic pronoun (note position of prominence) with kai (crasis ) meaning here "and yet"or adversative "but"as often with kai which is by no means always merely the connective "and"(Robertson, Grammar , pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (Act 10:14) "common and unclean."It is a long journey that Peter has made. He here refers to "no one"(mēdena ), not to "things,"but that is great progress.

Robertson: Act 10:29 - Without gainsaying

Without gainsaying ( anantirrhētōs ).

A privative with compound adverb from anti (back, in return, against) and verbal rhētos (from errhēthēn , to speak). Late and rare and here only in the N.T., but the adjective in Act 19:36. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (Act 10:19-23). Peter’ s objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom.

Robertson: Act 10:29 - With what intent

With what intent ( tini logōi ).

More exactly, "for what reason"as in Plato, Gorgias 512 C.

Robertson: Act 10:30 - Four days ago

Four days ago ( apo tetartēs hēmeras ).

From the fourth day, reckoning backwards from this day.

Robertson: Act 10:30 - I was keeping the ninth hour of prayer

I was keeping the ninth hour of prayer ( ēmēn tēn enatēn proseuchomenos ).

Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).

Robertson: Act 10:31 - Is heard

Is heard ( eisēkousthē ).

Sort of timeless first aorist passive indicative as is "are had in remembrance"(emnēsthēsan . See note on Act 10:4 "are gone up for a memorial").

Robertson: Act 10:32 - In the house of Simon

In the house of Simon ( en oikiāi Simnos ).

See note on Act 9:43 for para Simōni with same idea.

Robertson: Act 10:33 - And thou hast well done that thou art come

And thou hast well done that thou art come ( su te kalōs epoiēsas paragenomenos ).

"And thou didst well in coming."A regular formula for expressing thanks as in Phi 4:14; 3 Jo Phi 1:6; 2Pe 1:19. The participle completes the idea of kalōs poieō neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter.

Robertson: Act 10:33 - Commanded thee

Commanded thee ( prostetagmena soi ).

Perfect passive participle with the dative case (soi ). Cornelius is a military man and he employs a military term (prostassō , old word to command). He is ready for orders from the Lord.

Robertson: Act 10:34 - Opened his mouth

Opened his mouth ( anoixas to stoma ).

Solemn formula for beginning his address (Act 8:35; Act 18:14; Mat 5:2; Mat 13:35). But also good elocution for the speaker.

Robertson: Act 10:34 - I perceive

I perceive ( katalambanomai ).

Aoristic present middle of katalambanō , to take hold of, the middle noting mental action, to lay hold with the mind (Act 4:13; Act 10:34; Act 25:25; Eph 3:18). It had been a difficult thing for Peter to grasp, but now "of a truth"(ep' alētheias ) the light has cleared away the fogs. It was not until Peter had crossed the threshold of the house of Cornelius in the new environment and standpoint that he sees this new and great truth.

Robertson: Act 10:34 - Respecter of persons

Respecter of persons ( prosōpolēmptēs ).

This compound occurs only here and in Chrysostom. It is composed of prosōpon face or person (pros and ops , before the eye or face) and lambanō . The abstract form prosōpolēmpsia occurs in Jam 2:1 (also Rom 2:11; Eph 6:9; Col 3:25) and the verb prosōpolempteō in Jam 2:9. The separate phrase (lambanein prosōpon ) occurs in Luk 20:21; Gal 2:6. The phrase was already in the lxx (Deuteronomy 10:17; 2 Chronicles 19:7; Ps 82:6). Luke has simply combined the two words into one compound one. The idea is to pay regard to one’ s looks or circumstances rather than to his intrinsic character. The Jews had come to feel that they were the favourites of God and actually sons of the kingdom of heaven because they were descendants of Abraham. John the Baptist rebuked them for this fallacy.

Robertson: Act 10:35 - Acceptable to him

Acceptable to him ( dektos autōi ).

Verbal adjective from dechomai . Acceptabilis . That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off"(Act 2:39) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter’ s outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

Robertson: Act 10:36 - The word which he sent

The word which he sent ( ton logon hon apesteilen ).

Many ancient MSS. (so Westcott and Hort) read merely ton logon apesteilen (he sent the word). This reading avoids the anacoluthon and inverse attraction of logon to the case of the relative hon (which).

Robertson: Act 10:36 - Preaching good tidings of peace through Jesus Christ

Preaching good tidings of peace through Jesus Christ ( euaggelizomenos eirēnēn dia Iēsou Christou ).

Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Eph 2:17 where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near."Peter here sees what Paul will see later with great clearness.

Robertson: Act 10:36 - He is Lord of all

He is Lord of all ( houtos estin pantōn kurios ).

A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.

Robertson: Act 10:37 - Ye know

Ye know ( humeis oidate ).

Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of humeis (you).

Robertson: Act 10:37 - Beginning

Beginning ( arxamenos ).

The Textus Receptus has arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luk 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of arxamenos in the same sense by Peter in Act 1:22. The baptism of John is given as the terminus a quo . The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Act 10:37-44) corresponds in broad outline with Mark’ s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John’ s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.

Robertson: Act 10:38 - Jesus of Nazareth

Jesus of Nazareth ( Iēsoun ton apo Nazareth ).

Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by prolepsis , Jesus being expressed for emphasis before the verb "anointed"and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it"(Hackett).

Robertson: Act 10:38 - God anointed him

God anointed him ( echrisen , auton , ho theos ).

First aorist active of the verb chriō , to anoint, from which the verbal Christos is formed (Act 2:36). The precise event referred to by Peter could be the Incarnation (Luk 1:35.), the Baptism (Luk 3:22), the Ministry at Nazareth (Luk 4:14). Why not to the life and work of Jesus as a whole?

Robertson: Act 10:38 - Went about doing good

Went about doing good ( diēlthen euergetōn ).

Beautiful description of Jesus. Summary (constative) aorist active of dierehomai , to go through (dia ) or from place to place. The present active participle euergetōn is from the old verb euergeteō (eu , well, ergon , work) and occurs only here in the N.T. The substantive euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luk 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide).

Robertson: Act 10:38 - And healing

And healing ( kai iōmenos ).

And in particular healing. Luke does not exclude other diseases (cf. Luk 13:11, Luk 13:16), but he lays special emphasis on demoniacal possession (cf. Mar 1:23).

Robertson: Act 10:38 - That were oppressed

That were oppressed ( tous katadunasteuomenous ).

Present passive articular participle of katadunasteuō . A late verb in lxx and papyri. In the N.T. only here and Jam 2:6 (best MSS.). One of the compounds of kata made transitive. The reality of the devil (the slanderer, diabolos ) is recognized by Peter.

Robertson: Act 10:38 - For God was with him

For God was with him ( hoti ho theos ēn met' autou ).

Surely this reason does not reveal "a low Christology"as some charge. Peter had used the same language in Act 7:9 and earlier in Luk 1:28, Luk 1:66 as Nicodemus does in Joh 3:2.

Robertson: Act 10:39 - And we are witnesses

And we are witnesses ( kai hēmeis martureōs ).

Compare "ye yourselves know"(Act 10:37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (Act 2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John’ s Gospel). In the Greek hōn (which) is attracted into the genitive case to agree with the antecedent pantōn (all), a common enough idiom.

Robertson: Act 10:39 - Whom also they slew

Whom also they slew ( hon kai aneilan ).

Second aorist active indicative of anaireō with a as often in Acts (Act 2:23; Act 5:30). But note kai (also) in the old MSS., not in the Textus Receptus. They "also"slew him, went that far, "this crowning atrocity"(Vincent), kai could here be "even."

Robertson: Act 10:39 - Hanging him on a tree

Hanging him on a tree ( kremasantes epi xulou ).

This same expression used by Peter in Act 5:30 which see note for discussion.

Robertson: Act 10:40 - Gave him to be made manifest

Gave him to be made manifest ( edōken auton emphanē genesthai ).

Peculiar phrase, here only in the N.T. and in Rom 10:20 (quoted from Isa 65:1). Emphanē , predicate accusative after infinitive genesthai agreeing with auton object of edōken .

Robertson: Act 10:41 - Chosen before

Chosen before ( prokecheirotonēmenois ).

Perfect passive participle dative plural from procheirotoneō , to choose or designate by hand (cheirotoneō , cheir , hand, and teinō , to stretch, as in Act 14:23; 2Co 8:19), beforehand (pro ), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian’ s candour"(Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion.

Robertson: Act 10:41 - To us who did eat and drink with him

To us who did eat and drink with him ( hēmin hoitines sunephagomen kai sunepiomen autōi ).

The "who"(hoitines ) is first person agreeing with "us"(hēmin ). Second aorist active indicative of the common verbs sunesthiō and sumpinō . Autōi is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in Luk 24:41-43, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him"(meta to anastēnai auton , meta with the accusative articular infinitive second aorist active and the accusative auton of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.

Robertson: Act 10:42 - He charged

He charged ( parēggeilen ).

First aorist active indicative as in Act 1:4. There Jesus is the subject and so probably here, though Page insists that ho theos (God) is here because of Act 10:40.

Robertson: Act 10:42 - To testify

To testify ( diamarturasthai ).

First aorist middle infinitive. See note on Act 2:40.

Robertson: Act 10:42 - Ordained

Ordained ( hrisōmenos ).

Perfect passive participle of horizō , old verb, to mark out, to limit, to make a horizon.

Robertson: Act 10:42 - Judge

Judge ( kritēs ).

The same point made by Peter in 1Pe 4:5. He does not use the word "Messiah"to these Gentiles though he did say "anointed"(echrisen ) in Act 10:38. Peter’ s claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).

Robertson: Act 10:43 - Every one that believeth

Every one that believeth ( panta ton pisteuonta ).

This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only labein (second aorist active infinitive of lambanō ) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God’ s plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (Act 2:38), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group.

Robertson: Act 10:43 - Through his name

Through his name ( dia tou onomatos autou )

, not as a title or magic formula (Act 18:13), but the power of Christ himself represented by his name.

Robertson: Act 10:44 - While Peter yet spake

While Peter yet spake ( eti lalountos tou Petrou ).

Genitive absolute of present participle, still going on.

Robertson: Act 10:44 - The Holy Ghost fell

The Holy Ghost fell ( epepesen to pneuma to hagion ).

Second aorist active indicative of epipiptō , old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in Act 8:16; Act 10:44; Act 11:15. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (Act 2:4), the Samaritans (Act 8:17), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul’ s case (Act 9:17.). In Act 8:16; Act 19:5 the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter’ s message and had believed on Jesus Christ as Saviour.

Robertson: Act 10:45 - They of the circumcision which believed

They of the circumcision which believed ( hoi ek peritomēs pistoi ).

The believing ones of the circumcision, more exactly.

Robertson: Act 10:45 - Were amazed

Were amazed ( exestēsan ).

Second aorist active indicative, intransitive, of existēmi . They stood out of themselves.

Robertson: Act 10:45 - On the Gentiles also

On the Gentiles also ( kai epi ta ethnē ).

Or, even upon the Gentiles.

Robertson: Act 10:45 - Was poured out

Was poured out ( ekkechutai ).

Present perfect passive retained in indirect discourse of ekcheō or ekchunō , old verb, used metaphorically of the Holy Spirit also in Act 2:17 (from Joe 2:28.), Act 2:33.

Robertson: Act 10:46 - They heard

They heard ( ēkouon ).

Imperfect active, were hearing, kept on hearing.

Robertson: Act 10:46 - Speak

Speak ( lalountōn ).

Present active participle, speaking, for they kept it up.

Robertson: Act 10:46 - With tongues

With tongues ( glōssais ).

Instrumental case as in Act 2:4, Act 2:11 which see. The fuller statement there makes it clear that here it was new and strange tongues also as in Act 19:6; 1 Corinthians 14:4-19. This sudden manifestation of the Holy Spirit’ s power on uncircumcised Gentiles was probably necessary to convince Peter and the six brethren of the circumcision that God had opened the door wide to Gentiles. It was proof that a Gentile Pentecost had come and Peter used it effectively in his defence in Jerusalem (Act 11:15).

Robertson: Act 10:47 - Can any man forbid the water?

Can any man forbid the water? ( Mēti to hudōr dunatai kōlūsai tiṡ ).

The negative mēti expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Luk 6:39. Note the article with "water."Here the baptism of the Holy Spirit had preceded the baptism of water (Act 1:5; Act 11:16). "The greater had been bestowed; could the lesser be withheld?"(Knowling).

Robertson: Act 10:47 - That these should not be baptized

That these should not be baptized ( tou mē baptisthēnai toutous ).

Ablative case of the articular first aorist passive infinitive of baptizō with the redundant negative after the verb of hindering (kōlūsai ) and the accusative of general reference (toutous ). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the Koiné[28928]š (papyri). Without it see note on Mat 19:14 and note on Act 8:36, and with it see note on Luk 4:42, note on Luk 24:16; and note on Act 14:18. Cf. Robertson, Grammar , pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (mēti in the question, kōlūsai , to hinder or to cut off, mē with baptisthēnai ). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism."

Robertson: Act 10:47 - As well as we

As well as we ( hōs kai hēmeis ).

The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Act 8:36).

Robertson: Act 10:48 - Commanded

Commanded ( prosetaxen ).

First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in 1Co 1:14). Evidently it was done by the six Jewish brethren.

Robertson: Act 10:48 - Them to be baptized

Them to be baptized ( autous baptisthēnai ).

Accusative of general reference with the first aorist passive infinitive.

Robertson: Act 10:48 - In the name of Jesus Christ

In the name of Jesus Christ ( en tōi onomati Iēsou Christou ).

The essential name in Christian baptism as in Act 2:38; Act 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett’ s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia ). "Golden days"(aurei dies , Bengel) were these for the whole group.

Vincent: Act 10:1 - Centurion

Centurion

See on Luk 7:2.

Vincent: Act 10:1 - Band

Band ( σπείρης )

See on Mar 15:16.

Vincent: Act 10:1 - Italian

Italian

Probably because consisting of Roman soldiers, and not of natives of the country.

Vincent: Act 10:2 - Devout

Devout ( εὐσεβὴς )

See on godliness, 2Pe 1:3.

Vincent: Act 10:2 - Prayed

Prayed ( δεόμενος )

See on prayers, Luk 5:33.

" Unheard by all but angel ears

The good Cornelius knelt alone,

Nor dream'd his prayers and tears

Would help a world undone.

" The while upon his terrac'd roof

The lov'd apostle to his Lord,

In silent thought aloof

For heavenly vision soared."

Keble, Christian Year.

Vincent: Act 10:3 - A vision

A vision

See on Act 7:31.

Vincent: Act 10:3 - Evidently

Evidently ( φανερῶς )

Better, clearly or distinctly, as opposed to a fancy.

Vincent: Act 10:4 - When he looked

When he looked ( ἀτενίσας )

Rev., more accurately, fastening his eyes. Compare Act 7:55; and see on Luk 4:20.

Vincent: Act 10:6 - A tanner

A tanner

Showing that the strictness of the Jewish law was losing its hold on Peter; since the tanner's occupation was regarded as unclean by strict Jews, and the tanners were commanded to dwell apart. " If a tanner married without mentioning his trade, his wife was permitted to get a divorce. The law of levirate marriage might be set aside if the brother-in-law of the childless widow was a tanner. A tanner's yard must be at least fifty cubits from any town" (Farrar, " Life and Work of St. Paul" ).

Vincent: Act 10:6 - By the seaside

By the seaside

Outside the walls, both for proximity to the business, and because of the ceremonial requirement referred to above. Mr. William C. Prime, describing a visit to Joppa, says: " I was walking along the sea-beach, looking for shells, and at about a fourth of a mile from the city, to the southward, I found two tanneries directly on the seaside. I observed that the rocks in front of them were covered with the water a few inches deep, and that they soaked their hides on these rocks, and also submitted them to some process in the water which I did not stop to understand" (" Tent-life in the Holy Land" ).

Vincent: Act 10:6 - Of them that waited on him continually

Of them that waited on him continually ( προσκαρτερούν των αὐτῷ )

See on Act 1:14.

Vincent: Act 10:8 - Declared

Declared ( ἐξηγησάμενος )

Better, as Rev., rehearsed. See on Luk 24:35.

Vincent: Act 10:9 - They

They ( ἐκείνων )

Those messengers, the servants and the soldier. The pronoun has a more specific reference than the English they .

Vincent: Act 10:10 - Very hungry

Very hungry ( πρόσπεινος )

Only here in New Testament.

Vincent: Act 10:10 - Would have eaten

Would have eaten ( ἤθελε γεύσασθαι )

Rev., correctly, de sired to eat. Γευέσθαι is rendered both to eat and to taste, more frequently the latter. See Mat 27:34; Joh 2:9; 1Pe 2:3; and compare Act 20:11.

Vincent: Act 10:10 - He fell into a trance

He fell into a trance ( ἐπέπεσεν ἐπ ' αὐτὸν ἔκστασις )

Lit., an ecstasy fell upon him. The best texts, however, read ἐγένετο , came upon him, or happened to him. See on astonishment, Mar 5:42. Luke alone employs the word in this sense of ecstasy or trance.

Vincent: Act 10:11 - Saw

Saw ( θεωρεῖ )

Rev., better, and more literally, beholdeth. See on Luk 10:18. The present tense is graphically introduced into the narrative.

Vincent: Act 10:11 - Unto him

Unto him

The best texts omit.

Vincent: Act 10:11 - Sheet

Sheet ( ὀθόνην )

Only here and Act 11:5. Originally fine linen; later, sail-cloth or a sail. Dr. J. Rawson Lumby suggests that the word, " applied to loose, bellying sails of ships," may indicate that the form of vessel which appeared to Peter " recalled an image most familiar to his previous life - the wind-stretched canvas of the craft on the Lake of Galilee" (" Expositor," iii., 272).

Vincent: Act 10:11 - Knit

Knit ( δεδεμένον )

If this is retained, we must render bound, or attached; but the best texts omit, together with the following and. Render, as Rev., let down by four corners. Compare Act 11:5.

Vincent: Act 10:11 - Corners

Corners ( ἀρχαῖς )

Lit., beginnings; the extremity or corner, marking a beginning of the sheet. " We are to imagine the vessel, looking like a colossal four-cornered linen cloth letting itself down, while the corners attached to heaven to support the whole." The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, " and the person who is about to offer, taking his station behind the victim, pulls the end (ἀρχὴν ) of the rope, and thereby throws the animal down" (iv., 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ὀθόνιον , used of the linen bandages in which the Lord's body was swathed. See Luk 24:12; Joh 19:40; Joh 20:5, Joh 20:6, Joh 20:7. Mr. Hobart says: " We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing" (" Medical Language of St. Luke" ).

Vincent: Act 10:12 - All manner of four-footed beasts

All manner of four-footed beasts ( πάντα τὰ τετράποδα )

Lit., all the four-footed beasts. Without exception, clean and unclean. Not, of very many kinds.

Vincent: Act 10:12 - Wild beasts

Wild beasts

The best texts omit.

Vincent: Act 10:14 - Not so

Not so ( μηδαμῶς )

Stronger: by no means. " With that simple and audacious self-confidence which in his (Peter's) character was so singularly mingled with fits of timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight" (Farrar, " Life and Works of Paul" ). Compare Mat 16:22.

Vincent: Act 10:14 - Common

Common ( κοινὸν )

Unholy.

Vincent: Act 10:15 - Call not thou common

Call not thou common ( σὺ μὴ κοίνου )

The thought goes deeper than merely styling " common." Lit., do not thou defile . Do not profane it by regarding and calling it common. Rev., " make not thou common. "

Vincent: Act 10:17 - Doubted

Doubted ( διηπόρει )

See on Luk 9:7.

Vincent: Act 10:17 - In himself

In himself

On reflection, as compared with his ecstatic state.

Vincent: Act 10:17 - Had made inquiry

Had made inquiry ( διερωτήσαντες )

" Having inquired out ;" having asked their way through (διά ) streets and houses, until they found the dwelling of the tanner, who was an obscure man, and not easily found.

Vincent: Act 10:18 - Called

Called

A general summons to any one within, in order to make inquiries.

Vincent: Act 10:19 - Thought on

Thought on ( διενθυμουμένου )

Was earnestly (διά ) pondering.

Vincent: Act 10:22 - Was warned

Was warned ( ἐχρηματίσθη )

See on Mat 2:12.

Vincent: Act 10:24 - Near

Near ( ἀναγκαίους )

The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen is expressed by συγγενεῖς , this must be taken in the sense of intimate friends, a meaning which it has in later Greek writers.

Vincent: Act 10:25 - Worshipped

Worshipped ( προσεκύνησεν )

An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the marriage-service of the English Church occurs the phrase, " With my body I thee worship. " So Wycliffe renders Mat 19:19, " Worship thy father and thy mother;" and Joh 12:26, " If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental manner.

Vincent: Act 10:28 - An unlawful thing

An unlawful thing ( ἀθέμιτον )

The word is peculiar to Peter, being used only here and 1Pe 4:3. See note there. It emphasizes the violation of established order, being from the same root as τίθημι , to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses " not to show the way except to one who practises the same rites, and to guide the circumcised alone to the well which they seek" (Sat., xiv., 104, 105). Tacitus also says of the Jews that " among themselves they are inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial connections" (" Histories," v., 5).

Vincent: Act 10:28 - Of another nation

Of another nation ( ἀλλοφύλῳ )

Only here in New Testament. Used of the Philistines, 1 Samuel 13:3-5 (Sept.).

Vincent: Act 10:28 - Me

Me

Emphatic, by contrast with ye. " Ye know," etc., " but God hath showed me. "

Vincent: Act 10:29 - With what intent

With what intent ( τίνι λόγω )

More strictly, for what reason .

Vincent: Act 10:30 - Four days ago

Four days ago ( ἀπὸ τετάρτης ἡμέρας )

Lit., from the fourth day; reckoning backward from the day on which he was speaking.

Vincent: Act 10:30 - I was fasting, and

I was fasting, and

The best texts omit.

Vincent: Act 10:30 - At the ninth hour I prayed

At the ninth hour I prayed ( τὴν ἐννάτην προσευχόμενος )

Lit., praying during the ninth hour. With the omission of I was fasting , and , the rendering is as Rev., Four days ago, until this hour, I was keeping the ninth hour of prayer .

Vincent: Act 10:31 - Said

Said ( φησι )

Rev., saith. The historical present, giving vividness to the narrative.

Vincent: Act 10:33 - Well

Well ( καλῶς )

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

Vincent: Act 10:34 - I perceive

I perceive

See on Act 4:13.

Vincent: Act 10:34 - Respecter of persons

Respecter of persons ( προσωπολήμπτης )

See on respect of persons, Jam 2:1. Only here in New Testament.

Vincent: Act 10:36 - The word

The word ( τὸν λόγον )

The message.

Vincent: Act 10:37 - That word

That word ( ῥῆμα )

The contents of the message: the report or history which it proclaimed.

Vincent: Act 10:38 - Anointed

Anointed ( ἔχρισεν )

See on Christ , Mat 1:1.

Vincent: Act 10:38 - Went about

Went about ( διῆλθεν )

Lit., went through (the country). Compare Act 8:4.

Vincent: Act 10:38 - And healing

And healing

The and (καὶ ) has a particularizing force: doing good, and in particular, healing.

Vincent: Act 10:38 - Oppressed

Oppressed ( καταδυναστευομένους )

Only here and Jam 2:6, on which see note.

Vincent: Act 10:39 - They slew

They slew

The best texts insert καὶ , also: " whom also they slew;" also having an incressive force. They added this crowning atrocity to other persecutions.

Vincent: Act 10:39 - Tree

Tree

See on Luk 23:31.

Vincent: Act 10:40 - Shewed him openly

Shewed him openly ( ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι )

Lit., gave him to become manifest. Compare, for the construction, Act 2:27.

Vincent: Act 10:41 - Chosen before

Chosen before ( προκεχειροτονημένοις )

Only here in New Testament. The simple verb χειροτονέω , to appoint, occurs Act 14:23; 2Co 8:19; and originally means to stretch out the hand for the purpose of giving a vote. Hence to elect by show of hands, and generally to appoint. Plato uses the word of the election of leaders of choruses (" Laws," 765). In later ecclesiastical usage it signified ordain , as bishops or deacons.

Vincent: Act 10:41 - Who

Who ( οἵτινες )

The compound pronoun marks them more strongly as belonging to the class of eye-witnesses.

Vincent: Act 10:42 - Testify

Testify ( διαμαρτύρασθαι )

See on Act 2:40.

Vincent: Act 10:42 - Remission

Remission

See on Luk 3:3; and Jam 5:15.

Vincent: Act 10:43 - His name

His name

As in the Lord's prayer: not simply the title, but all that is embraced and expressed by the name: Christ's " entire perfection, as the object revealed to the believer for his apprehension, confession, and worship" (Meyer).

Vincent: Act 10:44 - The Holy Ghost fell

The Holy Ghost fell

The only example of the bestowment of the Spirit before baptism.

Vincent: Act 10:45 - They of the circumcision

They of the circumcision

From this point Luke distinguishes Christians into two classes - those of the circumcision and those of the uncircumcision; calling the former , Jews, and the latter Gentiles or Greeks.

Vincent: Act 10:45 - Were amazed

Were amazed

See on Act 2:7.

Vincent: Act 10:47 - Water

Water ( τὸ ὕδωρ )

Note the article: the water; co-ordinating the water with the Spirit (see 1Jo 5:8), and designating water as the recognized and customary element of baptism.

Wesley: Act 10:1 - And there was a certain man

The first fruits of the Gentiles, in Cesarea - Where Philip had been before, Act 8:40; so that the doctrine of salvation by faith in Jesus was not unknown there. Cesarea was the seat of the civil government, as Jerusalem was of the ecclesiastical. It is observable, that the Gospel made its way first through the metropolitan cities. So it first seized Jerusalem and Cesarea: afterward Philippi, Athens, Corinth, Ephesus, Rome itself. A centurion, or captain, of that called the Italian band - That is, troop or company.

Wesley: Act 10:2 - Who gave much alms to the people

That is, to the Jews, many of whom were at that time extremely poor.

Wesley: Act 10:3 - He saw in a vision

Not in a trance, like Peter: plainly, so as to leave one not accustomed to things of this kind no room to suspect any imposition.

Wesley: Act 10:4 - Thy prayers and thine alms are come up for a memorial before God

Dare any man say, These were only splendid sins? Or that they were an abomination before God? And yet it is certain, in the Christian sense Cornelius was then an unbeliever. He had not then faith in Christ. So certain it is, that every one who seeks faith in Christ, should seek it in prayer, and doing good to all men: though in strictness what is not exactly according to the Divine rule must stand in need of Divine favour and indulgence.

Wesley: Act 10:8 - A devout soldier

How many such attendants have our modern officers? A devout soldier would now be looked upon as little better than a deserter from his colours.

Wesley: Act 10:10 - And he became very hungry

At the usual meal time. The symbols in visions and trances, it is easy to observe, are generally suited to the state of the natural faculties.

Wesley: Act 10:11 - Tied at the corners

Not all in one knot, but each fastened as it were up to heaven.

Wesley: Act 10:14 - But Peter said, In nowise, Lord

When God commands a strange or seemingly improper thing, the first objection frequently finds pardon. But it ought not to be repeated. This doubt and delay of St. Peter had several good effects. Hereby the will of God in this important point was made more evident and incontestable. And Peter also, having been so slow of belief himself, could the more easily bear the doubting of his brethren, Act 11:2, &c.

Wesley: Act 10:15 - What God hath purified

Hath made and declared clean. Nothing but what is clean can come down from heaven. St. Peter well remembered this saying in the council at Jerusalem, Act 15:9.

Wesley: Act 10:16 - This was done thrice

To make the deeper impression.

Wesley: Act 10:17 - While Peter doubted in himself, behold the men

Frequently the things which befall us within and from without at the same time, are a key to each other. The things which thus concur and agree together, ought to be diligently attended to.

Wesley: Act 10:19 - Behold three men seek thee, arise therefore and go down, and go with them, doubting nothing

How gradually was St. Peter prepared to receive this new admonition of the Spirit! Thus God is went to lead on his children by degrees, always giving them light for the present hour.

Wesley: Act 10:24 - Cornelius was waiting for them

Not engaging himself in any secular business during that solemn time, but being altogether intent on this one thing.

Wesley: Act 10:26 - I myself also am a man

And not God, who alone ought to be worshipped, Mat 4:10. Have all his pretended successors attended to this?

Wesley: Act 10:28 - But God hath showed me

He speaks sparingly to them of his former doubt, and his late vision.

Wesley: Act 10:29 - I ask for what intent ye have sent for me?

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

Wesley: Act 10:30 - Four days ago I was fasting

The first of these days he had the vision; the second his messengers came to Joppa; on the third, St. Peter set out; and on the fourth, came to Cesarea.

Wesley: Act 10:31 - Thy prayer is heard

Doubtless he had been praying for instruction, how to worship God in the most acceptable manner.

Wesley: Act 10:33 - Now therefore we are all present before God

The language of every truly Christian congregation.

Wesley: Act 10:34 - I perceive of a truth

More clearly than ever, from such a concurrence of circumstances.

Wesley: Act 10:34 - That God is not a respecter of persons

Is not partial in his love. The words mean, in a particular sense, that he does not confine his love to one nation; in a general, that he is loving to every man, and willeth all men should be saved.

Wesley: Act 10:35 - But in every nation he that feareth God and worketh righteousness

He that, first, reverences God, as great, wise, good, the cause, end, and governor of all things; and secondly, from this awful regard to him, not only avoids all known evil, but endeavours, according to the best light he has, to do all things well; is accepted of him - Through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favour of God, whether enjoying his written word and ordinances or not. Nevertheless the addition of these is an unspeakable blessing to those who were before in some measure accepted. Otherwise God would never have sent an angel from heaven to direct Cornelius to St. Peter.

Wesley: Act 10:36 - This is the word which God sent

When he sent his Son into the world, preaching - Proclaiming by him - peace between God and man, whether Jew or Gentile, by the God - man. He is Lord of both; yea, Lord of and over all.

Wesley: Act 10:37 - Ye know the word which was published

You know the facts in general, the meaning of which I shall now more particularly explain and confirm to you.

Wesley: Act 10:37 - The baptism which John preached

To which he invited them by his preaching, in token of their repentance. This began in Galilee, which is near Cesarea.

Wesley: Act 10:38 - How God anointed Jesus

Particularly at his baptism, thereby inaugurating him to his office: with the Holy Ghost and with power - It is worthy our remark, that frequently when the Holy Ghost is mentioned there is added a word particularly adapted to the present circumstance. So the deacons were to be full of the Holy Ghost and wisdom, Act 6:3. Barnabas was full of the Holy Ghost and faith, Act 11:24. The disciples were filled with joy, and with the Holy Ghost, Act 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power.

Wesley: Act 10:38 - For God was with him

He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.

Wesley: Act 10:41 - Not now to all the people

As before his death; to us who did eat and drink with him - That is, conversed familiarly and continually with him, in the time of his ministry.

Wesley: Act 10:42 - It is he who is ordained by God the Judge of the living and the dead

Of all men, whether they are alive at his coming, or had died before it. This was declaring to them, in the strongest terms, how entirely their happiness depended on a timely and humble subjection to him who was to be their final Judge.

Wesley: Act 10:43 - To him give all the prophets witness

Speaking to heathens he does not quote any in particular; that every one who believeth in him - Whether he be Jew or Gentile; receiveth remission of sins - Though he had not before either feared God, or worked righteousness.

Wesley: Act 10:44 - The Holy Ghost fell on all that were hearing the word

Thus were they consecrated to God, as the first fruits of the Gentiles. And thus did God give a clear and satisfactory evidence, that he had accepted them as well as the Jews.

Wesley: Act 10:45 - The believers of the circumcision

The believing Jews.

Wesley: Act 10:47 - Can any man forbid water, that these should not be baptized, who have received the Holy Ghost?

He does not say they have the baptism of the Spirit; therefore they do not need baptism with water. But just the contrary: if they have received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our rule! Either men have received the Holy Ghost or not. If they have not, Repent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water?

Wesley: Act 10:48 - In the name of the Lord

Which implies the Father who anointed him, and the Spirit with which he was anointed to his office. But as the Gentiles had before believed in God the Father, and could not but now believe in the Holy Ghost, under whose powerful influence they were at this very time, there was the less need of taking notice, that they were baptized into the belief and profession of the sacred Three: though doubtless the apostle administered the ordinances in that very form which Christ himself had prescribed.

JFB: Act 10:1-2 - Cæsarea

(See on Act 8:40).

JFB: Act 10:1-2 - the Italian band

A cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, 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.]

JFB: Act 10:2 - 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.

JFB: Act 10:2 - 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" (1Co 9:11).

JFB: Act 10:2 - prayed to God alway

At the stated daily seasons. (See on Act 10:3).

JFB: Act 10:3-6 - saw . . . evidently

"distinctly."

JFB: Act 10:3-6 - 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).

JFB: Act 10:4 - What is it, Lord?

Language which, tremulously though it was uttered, betokened childlike reverence and humility.

JFB: Act 10:4 - 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.

JFB: Act 10:4 - 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).

JFB: Act 10:5 - send to Joppa . . . for one Simon, &c.

(See on Act 9:11).

JFB: Act 10:7-8 - when the angel . . . was departed, he called

Immediately doing as directed, and thereby showing the simplicity of his faith.

JFB: Act 10:7-8 - 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.

JFB: Act 10:9-16 - upon the housetop

The flat roof, the chosen place in the East for cool retirement.

JFB: Act 10:9-16 - the sixth hour

Noon.

JFB: Act 10:10 - 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.

JFB: Act 10:12 - all manner of four-footed beasts, &c.

That is, the clean and the unclean (ceremonially) all mixed together.

JFB: Act 10:14 - Not so, Lord

See Marginal reference.

JFB: Act 10:14 - 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].

JFB: Act 10:15 - 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.

JFB: Act 10:16 - done thrice

See Gen 41:32.

JFB: Act 10:17-24 - 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.

JFB: Act 10:21 - 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.

JFB: Act 10:22 - they said, Cornelius . . . a just man, &c.

Fine testimony this from his own servants.

JFB: Act 10:22 - of good report among all the nation of the Jews

Specified, no doubt, to conciliate the favorable regard of the Jewish apostle.

JFB: Act 10:22 - to hear words of thee

(See on Act 11:14).

JFB: Act 10:23 - called them in and lodged them

Thus partially anticipating this fellowship with Gentiles.

JFB: Act 10:23 - Peter went . . . with them, and certain brethren

Six in number (Act 11:12).

JFB: Act 10:23 - from Joppa

As witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

JFB: Act 10:24 - Cornelius . . . called together his kinsmen and near friends

Implying that he had been long enough at Cæsarea 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.

JFB: Act 10:25-29 - as Peter was coming in, Cornelius met him

A mark of the highest respect.

JFB: Act 10:25-29 - 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 2Th 2:4, and compare Rev 19:10; Rev 22:9).

JFB: Act 10:28 - 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.

JFB: Act 10:29 - 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.

JFB: Act 10:30-33 - Four days ago

The messengers being despatched on the first; on the second reaching Joppa (Act 10:9); starting for Cæsarea on the third; and on the fourth arriving.

JFB: Act 10:33 - 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!

JFB: Act 10:34-35 - Peter opened his mouth

(See on Mat 5:2).

JFB: Act 10:34-35 - Of a truth I perceive

That is, "I have it now demonstrated before mine eyes."

JFB: Act 10:34-35 - 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."

JFB: Act 10:35 - But in every nation

Not (observe), in every religion; according to a common distortion of these words.

JFB: Act 10:35 - 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.

JFB: Act 10:36-38 - 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.

JFB: Act 10:36-38 - preaching peace by Jesus Christ

The glorious sum of all Gospel truth (1Co 1:20-22).

JFB: Act 10:36-38 - 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).

JFB: Act 10:37 - 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.

JFB: Act 10:37 - 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).

JFB: Act 10:37 - after the baptism which John preached

(See on Act 1:22).

JFB: Act 10:38 - Now God anointed Jesus of Nazareth

Rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him."

JFB: Act 10:38 - 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.

JFB: Act 10:38 - went about doing good

Holding up the beneficent character of all His miracles, which was their predicted character (Isa 35:5-6, &c.).

JFB: Act 10:38 - 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.

JFB: Act 10:38 - 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.

JFB: Act 10:39-43 - 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.

JFB: Act 10:39-43 - slew and hanged

That is, slew by hanging.

JFB: Act 10:39-43 - on a tree

So Act 5:30 (and see on Gal 3:13).

JFB: Act 10:40-41 - 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.

JFB: Act 10:40-41 - 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.

JFB: Act 10:40-41 - 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.

JFB: Act 10:43 - 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.

JFB: Act 10:43 - 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.

JFB: Act 10:44-45 - While Peter yet spake . . . the Holy Ghost fell

By visible and audible manifestation (Act 10:46).

JFB: Act 10:45 - they of the circumcision . . . were astonished . . . because that on the Gentiles also was poured out, &c.

Without circumcision.

JFB: Act 10:46 - 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.

JFB: Act 10:46-48 - 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?

JFB: Act 10:47 - 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.

JFB: Act 10:48 - he commanded them to be baptized

Not doing it with his own hands, as neither did Paul, save on rare occasions (1Co 1:14-17; compare Act 2:38; Joh 4:2).

JFB: Act 10:48 - 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.|| 27309||1||11||0||@@PETER VINDICATES HIMSELF BEFORE THE CHURCH IN JERUSALEM FOR HIS PROCEDURE TOWARDS THE GENTILES.==== (Acts 11:1-18)

JFB: Act 10:48 - the apostles and brethren . . . in Judea

Rather, "throughout Judea."

Clarke: Act 10:1 - There was a certain man in Caesarea

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

Clarke: Act 10:1 - A centurion

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

Clarke: Act 10:1 - The band called the Italian band

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.

Clarke: Act 10:2 - A devout man

A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater

Clarke: Act 10:2 - One that feared God

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

Clarke: Act 10:2 - With all his house

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

Clarke: Act 10:2 - Gave much alms

Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity

Clarke: Act 10:2 - Prayed to God alway

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.

Clarke: Act 10:3 - He saw in a vision evidently

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.

Clarke: Act 10:4 - Thy prayers and thine alms are come up for a memorial

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.

Clarke: Act 10:6 - Simon a tanner

Simon a tanner - See the note on Act 9:43

Clarke: Act 10:6 - What thou oughtest to do

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.

Clarke: Act 10:7 - And a devout soldier

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.

Clarke: Act 10:8 - He sent them to Joppa

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.

Clarke: Act 10:9 - On the morrow, as they went on their journey

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

Clarke: Act 10:9 - Peter went up upon the house-top to pray

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.

Clarke: Act 10:10 - He became very hungry

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

Clarke: Act 10:10 - He fell into a trance

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.

Clarke: Act 10:11 - And saw heaven opened

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

Clarke: Act 10:11 - A great sheet, knit at the four corners

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.

Clarke: Act 10:12 - All manner of four-footed beasts, etc.

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.

Clarke: Act 10:13 - Rise, Peter, kill and eat

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."

Clarke: Act 10:14 - Common or unclean

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.

Clarke: Act 10:15 - What God hath cleansed

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."

Clarke: Act 10:16 - This was done thrice

This was done thrice - For the greater certainty, and to make the deeper impression on the apostle’ s mind

Clarke: Act 10:16 - And the vessel was received up again into heaven

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.

Clarke: Act 10:17 - While Peter doubted - the men - stood before the gate

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.

Clarke: Act 10:21 - Which were sent unto him from Cornelius

Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions

Clarke: Act 10:21 - Behold, I am he whom ye seek

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.

Clarke: Act 10:22 - Cornelius the centurion, etc.

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)

Clarke: Act 10:22 - To hear words of thee

To hear words of thee - But of what kind they could not as yet tell.

Clarke: Act 10:23 - Then called he them in, etc.

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

Clarke: Act 10:23 - Certain brethren from Joppa

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.

Clarke: Act 10:24 - His kinsmen and near friends

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.

Clarke: Act 10:25 - Fell down at his feet, and worshipped him

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.

Clarke: Act 10:26 - I myself also am a man

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."

Clarke: Act 10:27 - And as he talked with him

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.

Clarke: Act 10:28 - Ye know how that it is an unlawful thing, etc.

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

Clarke: Act 10:28 - But God hath showed me, etc.

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.

Clarke: Act 10:29 - I ask - for what intent ye have sent for me?

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.

Clarke: Act 10:30 - Four days ago I was fasting until this hour

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.

Clarke: Act 10:31 - Thy prayer is heard

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.

Clarke: Act 10:33 - Are we all here present before God

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.

Clarke: Act 10:34 - God is no respecter of persons

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.

Clarke: Act 10:35 - But in every nation he that feared him, etc.

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?

Clarke: Act 10:36 - The word which God sent, etc.

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.

Clarke: Act 10:37 - That word - ye know

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.

Clarke: Act 10:38 - God anointed Jesus of Nazareth

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.

Clarke: Act 10:39 - We are witnesses of all

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

Clarke: Act 10:39 - Whom they slew

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.

Clarke: Act 10:40 - Him God raised up the third day

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.

Clarke: Act 10:41 - Not to all the people

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

Clarke: Act 10:41 - Witnesses chosen before of God

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.

Clarke: Act 10:42 - And he commanded us to preach

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

Clarke: Act 10:42 - The Judge of quick and dead

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.

Clarke: Act 10:43 - To him give all the prophets witness

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 Zec 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

Clarke: Act 10:43 - Remission of sins

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.

Clarke: Act 10:44 - While Peter yet spake

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.

Clarke: Act 10:45 - They of the circumcision - were astonished

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.

Clarke: Act 10:46 - And magnify God

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.

Clarke: Act 10:47 - Can any man forbid water

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.

Clarke: Act 10:48 - To be baptized in the name of the Lord

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

Clarke: Act 10:48 - Then prayed they him to tarry certain days

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.

Calvin: Act 10:1 - NO PHRASE

1. Luke passeth over now unto a worthy ⁶⁴³ history, to wit, that God vouchsafeth to advance a stranger, and one uncircumcised, unto singular honor above all the Jews, because he doth both send his angel unto him, and for his sake bringeth Peter to Cesarea, that he may instruct him in the gospel. But first of all Luke showeth what manner of person this Cornelius was, for whose cause an angel descended from heaven, and God spake to Peter in a vision. He was a captain [centurion] of the Italian band; a band [cohort] did consist upon [of] a thousand footmen, and he which was chief captain was called a tribune, (or marshal.) Again, every hundred had a captain. A legion had for the most part five bands. That band was called the Italian band, because the Romans did choose soldiers oftentimes from amongst those which dwelt in the provinces; but they had the strength of the army ⁶⁴⁴ out of Italy; therefore, Cornelius was an Italian born; but he was at Cesarea with his hundred, to guard the city. For the Romans were wont so to distribute their places of abode, ⁶⁴⁵ that every city of renown might have a garrison to stay sudden uproars. A rare example that a soldier was so devout towards God, so upright and courteous towards men! For at that time the Italians, when as they were carried into the provinces to live in warfare, ran to and fro like hungry wolves to get some prey; they had for the most part no more religion than beasts; they had as great care of innocency as cutthroats; for which cause the virtues of Cornelius deserve the greater commendation, in that leading a soldier’s life, which was at that time most corrupt, he served God holily, and lived amongst men without doing any hurt or injury. And this is no small amplification of his praise, in that casting away superstition wherein he was born and brought up, he embraced the pure worship of God; for we know what account the Italians made of themselves, and how proudly they despised others. And the Jews were at that time in such contempt, that for their sakes pure religion was counted infamous, and almost execrable. Seeing that none of these things could hinder Cornelius, but that forsaking his idols he did embrace the true worship of the true God alone, it must needs be that he was endued with rare and singular sincerity. Moreover, he could find scarce any thing amongst the Jews wherewith he could be allured unto the study of godliness, because there was then scarce one amongst a thousand which had even some small smattering of the law; and, undoubtedly, Cornelius had lighted upon some good worshipper of God, who being sound from corrupt opinions, did expound unto him the law faithfully, without mixing any leaven therewith; but because Luke giveth him many titles of commendation, we must note them all [singly.]

Calvin: Act 10:2 - With all his house // Giving alms

2. He saith that he was a godly man, and one that feared God; secondly, that like a good householder he had a care to instruct his families; he praiseth him afterward for the offices of love, because he was beneficial [beneficent] toward all the people; and, lastly, that he prayed [to] God continually. The sum is this, that Cornelius was a man of singular virtues, wherein the integrity of the godly consisteth, so that his life was framed, in all points, according to the rule which God prescribeth unto us. And because the law is contained in two tables, Luke commendeth, in the former place, Cornelius’ godliness; secondly, he descendeth unto the second part, that he exercised the offices of love toward men. This is very profitable to be marked, because we have a way to live well described in his person.

Wherefore, in ordering the life well, let faith and religion be the foundation, which being taken away, all other virtues are nothing else but smokes. Luke reckoneth up the fear of God and prayer as fruits and testimonies of godliness and of the worship of God, and that for good causes. For religion cannot be separated from the fear of God and the reverence of him, neither can any man be counted godly, save he who acknowledging God to be his Father and Lord, doth addict himself wholly to him. And let us know that voluntary fear is commended in this place when those men submit themselves to God willingly and from their heart, who duly consider themselves what is due to him.

Moreover, because a great part of the world doth, with reigned trifles, corrupt and deprave the worship of God, Luke added, for good causes, that Cornelius prayed continually; whereby he doth signify, that he proved not his godliness only with external ceremonies, but that he worshipped God spiritually, when as he exercised himself in prayer. We must also note the continuance of his prayer; whence we gather, that he did not pray only coldly, after the common custom, but that he was earnestly bent to prayer, as the continual benefits of God do exhort us and prick us forward thereunto, and the force of faith ought there to show itself. Wherefore let every one of us exhort himself to persevere in prayer by the example of Cornelius.

With all his house We must not lightly pass over this commendation that Cornelius had a church in his house. And, surely, a true worshipper of God will not suffer so much as in him lieth God to be banished from his house. For how unmeet a thing is it for him to maintain his own right stoutly, that his wife, children, servants, and maids may obey him, and not to regard that God is disobeyed. It shall sometimes fall out so that a godly man cannot have even his wife to be of his mind; yet he, which ruleth others, must endeavor by all means to have God obeyed; and there is nothing more meet than that we should consecrate all ours to God as ourselves. Therefore, if a godly man have children which are unlike him, or a wife of evil conditions, or lewd and wicked servants, let him not wink, nor yet suffer his house to be polluted through his slothfulness. The diligence of Cornelius is not so much commended as the blessing of God, whereby it came to pass that he had his house obedient unto him in godliness. And we must not omit the circumstance, that he instructed his family in the fear of God, setting light by the fear of danger, which did hang over his head therefore. For the Jewish religion was in great contempt; ⁶⁴⁶ and no citizen of Rome might freely ⁶⁴⁷ receive any strange religion, as they called it. Wherefore, although the sincere profession of the gospel be evil spoken of in the world, yet is it too corrupt frightfulness ⁶⁴⁸ if that unjust hatred hinder any man from offering his family to God for a sacrifice, by godly instruction.

Giving alms There is also the figure synecdoche in this member, [clause.] For as it was said, even now, that the worship of God was proved by prayers, so now, when Luke speaketh of love, he maketh choice of one kind; whereby he showeth that Cornelius was a liberal and bountiful man. For our godliness ought so to appear to men, that we declare that we fear God by using bountifulness and justice. The word alms is translated unto those external good works wherewith we help the poor, (Isa 58:7,) forasmuch as misericordia, or mercy, is the inward affection of the heart properly. For from this fountain springeth true and well ordered bountifulness, if the troubles and sorrows of our brethren do move us to compassion; if, considering the unity which is amongst us, we foster and cherish them as we would cherish our own flesh, and study to help them as we would help our own members. Hypocrites are, indeed, sometimes liberal, or at least bountiful; but howsoever they waste all, ⁶⁴⁹ yet no relief which they shall bestow upon the poor shall be worthy to be called by the name of alms. For we must hold that of Paul, He which hath no love is nothing, though he give all his goods to the poor, (1Co 13:3.) Let us, therefore, learn by this word, that God doth then allow our liberality, if we relieve the poverty of the poor, being moved with compassion, and if, as it were, with open bowels we bestow that which the liberality of God doth give.

Whereas Luke saith that he gave alms to all the people, it signifieth as much as everywhere to the poor; for there were not a few rich men to whom to have given had been an absurd thing. But whereas he bestowed so liberally upon the Jews, he declared how he agreed with them in religion; in which respect Luke saith, shortly after, that he was allowed of ⁶⁵⁰ all the Jews. And if so be it he was such an excellent mirror of godliness and holiness, even when he had but a small smattering of faith, although he were letted so many ways, ⁶⁵¹ ought not we to be ashamed who will be accounted most Christian doctors, and are yet so cold in the exercises of godliness? If a small sparkle of faith prevailed so much in him, what ought the full brightness of knowledge to work in us? But howsoever we boast of Christ with full mouth, yet how far are we, for the most part, from the example of the holy man, so that there appeareth scarce a small shadow of those virtues wherewith he was replete? For how loose ⁶⁵² are we in prayer? How slow and sluggish to do the duties of mercy? Yea, many are not only letted with filthiness and covetousness from giving liberally so much of their own as they ought, but they are so inflamed with a desire ⁶⁵³ to have, they are become so beastly through cruelty, ⁶⁵⁴ that they are not afraid to rob the poor of their substance, and to eat their very flesh.

Calvin: Act 10:3 - He saw in a vision

3.He saw in a vision Luke putteth vision for a kind of oracle coming from God, that we may know that Cornelius was brought unto the faith of Christ after an heavenly manner. And because men are oftentimes deceived with juggling, Luke setteth down the time to avoid all suspicion, when he mentioneth the ninth hour. And at that time they were wont to divide the day into twelve hours; from the rising of the sun until the going down thereof. Whereupon it followeth that it was fair daylight when the angel appeared, that the vision might be more evident. Although there were always seals added unto visions, that they might free the servants of God from fear of illusions, because when he appeared in dreams, yet were there such marks of certainty imparted in their minds as would not suffer them to doubt.

Calvin: Act 10:4 - And he beheld, and was afraid // What is it, Lord? // Thy prayers and alms

4.And he beheld, and was afraid Luke expresseth his attentiveness in plain words, that we may know that it was no vain imagination which came upon the man as he was sleeping or doing some other thing. The fear wherewith he was taken ⁶⁵⁵ proceeded from the perceiving of the majesty of God; ⁶⁵⁶ for so soon as men conceive the presence of God, they must needs be afraid and cast down with fear. And whereas his words do no whit terrify us, that must be imputed to our sluggishness, because we do not know nor perceive that it is God which speaketh. But the godly, to whom God revealeth himself in his word, do tremble when they hear it, as Isaiah saith, (Isa 66:2.) Furthermore, the sight of God is unto them terrible, not that they may always lie confounded, and be swallowed up of fear, but only that they may humbly address themselves to reverence him.

What is it, Lord? It appeareth plainly by this answer, that Cornelius’ mind was touched with religion; that he knew that he had to deal with God. Therefore the common translation hath it evil, ⁶⁵⁷ Who art thou, Lord? And it is likely that that which is there read was put in instead of this, forasmuch as in the Greek text there is no doubtfulness, whereby the interpreter might be deceived, and all the copies agree together in this reading, τι εστι. And assuredly, when Cornelius perceived that it is God, he submitteth himself to obey; as the answer is nothing but a commandment.

Thy prayers and alms Because God seemeth to be after a sort deaf, unless he answer our petitions by and by, hence cometh that speech, that our prayers come unto him, and that he is mindful thereof. Furthermore, the angel assigneth this as the cause why God vouchsafeth to show to Cornelius the light of his gospel; because he hath heard his prayers and accepted his alms. Whence we gather that virtues and good works do not only please God, but that they are also adorned with this excellent reward, that he heapeth upon us and enricheth us with greater gifts for their sakes; according to that, “To him that hath shall be given,” (Mat 13:12.) And again,

“Well done, good and faithful servant; thou hast been faithful in a few things, I will set thee over many things,”
(Mat 25:21.)

For God doth after this sort extol his by a continual course of his gifts, as it were by certain steps, until he bring them to the top.

But the Papists abuse this place two ways; for because God respected the prayers and alms of Cornelius, so that he endued him with the faith of the gospel, they wrest that unto the preparations which they have invented, as if a man did get faith by his own industry and power, and did prevent ⁶⁵⁸ the grace of God by the merits of works. Secondly, they gather, generally, that good works are meritorious in such sort, that the graces of God are increased in every man as he hath deserved. In the former they are too childishly deceived, whilst that they feign that the works of Cornelius were acceptable to God before he was illuminate by faith. And we need not to fet [seek] a proof far to refute their ignorance; for he could obtain nothing by prayer unless faith went before, which only openeth the gate for us to pray; and Augustine weigheth that well and wisely, who derideth Pelagius, because he said that faith was obtained by prayers before it was in man in any measure: Who (saith he) will seek a physician save he who is already healed in some part? And it is the health of faith which teacheth us to knock. Furthermore, the fear of God and godliness do plainly prove that he was regenerate by the Spirit. For Ezekiel giveth ⁶⁵⁹ this praise to God alone, that he frameth the hearts of men to fear him, (Eze 32:40 [ sic ].) And Isaiah saith, that the Spirit of the fear of God resteth in Christ, (Isa 11:2,) that we may know that he can be found no where save only in his members. Therefore it is too great folly to feign a man in the person of Cornelius, who, having nature for his guide, can attain unto eternal life, or endeavor to come thither. Therefore they reason blockishly, that we are able to prevent the grace of God with the merits of works.

As touching the second error, when as they imagine that every one of us is increased with greater graces as he hath deserved, it may easily be refuted. First, we deny that we have any good works which God hath not freely given us; secondly, we say that the right use of gifts cometh from him also and that this is his second grace, that we use his former gifts well. Thirdly, we deny that we deserve any thing by our works, ⁶⁶⁰ which are always lame and corrupt. Good works do indeed purchase for us the increase of grace, but not by their own desert. For they cannot be acceptable to God without pardon, which they obtain by the benefit of faith. Wherefore it is faith alone which maketh them acceptable. ⁶⁶¹ Thus did Cornelius obtain more perfect knowledge of Christ by his prayers and alms, but in that he had God to be favorable and merciful to his prayers and alms, that did depend upon faith.

Furthermore, if good works be esteemed [estimated] by faith, it is of mercy, and not of merit, that God doth allow [approve] them. For because faith findeth no worthy thing in us whereby we can please God, it borroweth that of Christ which we want. And this is too perverse, that though the Papists have this word merit every now and then in their mouths, and cease not to puff up fools with a vain confidence, yet they bring nothing whereby the studies of men may be moved to do well. For they leave their consciences always in a doubt, and command men to doubt whether their words please God or not. Must not men’s minds need faint when they are possessed with such fear? But as for us, though we take merit from works, yet when as we teach that there is a reward laid up for them, we prick men forward with an excellent and sharp prick, to desire to live well. For we address ourselves then joyfully to serve God, when we are persuaded that we lose not our labor. And whereas there appeareth at this day no more plentiful abundance of the gifts of the Spirit, but that the more part doth rather wither away, we must thank our unthankfulhess for that. For as God did crown Cornelius’ prayers and alms, and holiness, with the most precious pearl of his gospel, so there is just cause why he should suffer us to starve, being brought unto hungry poverty, when as he seeth us abuse the treasure of his gospel wickedly and ungodlily.

Yet here may a question be asked, Whether faith require the knowledge of Christ, or it be content with the simple persuasion of the mercy of God? for Cornelius seemeth to have known nothing at all concerning Christ. But it may be proved by sound proofs that faith cannot be separated from Christ; for if we lay hold upon the bare majesty of God, we are rather confounded with his glory, than that we feel any taste of his goodness. Therefore, Christ must come between, that the mind of man may conceive that God is merciful. And it is not without cause that he is called the image of the invisible God, (Col 1:15;) because the Father offereth himself to be holden in his face alone. Moreover, seeing that he is the way, the truth, and the life, (Joh 14:6;) whithersoever thou goest without him, thou shalt be enwrapped on every side in errors, and death shall meet you [thee] on every side. We may easily answer concerning Cornelius. All spiritual gifts are offered unto us in Christ; and especially whence cometh regeneration, save only because we are ingrafted into the death of Christ, our old man is crucified? (Romans, 6:5, 6.) And if Cornelius were made partaker of the Spirit of Christ, there is no cause why we should think that he was altogether void of his faith; neither had he so embraced the worship of the true God, (whom the Jews alone did worship,) but that he had also heard ⁶⁶² somewhat of the promised Mediator; though the knowledge of him were obscure and entangled, yet was it some. Whosoever came at that time into Judea he was enforced to hear somewhat of the Messiah, yea, there was some fame of him spread through countries which were far off. ⁶⁶³ Wherefore, Cornelius must be put in the catalogue of the old fathers, who hoped for salvation of the Redeemer before he was revealed. And it is properly ⁶⁶⁴ [improperly] said of Augustine, that Peter grounded his faith; whereas it had now before a firm foundation; although Augustine thinketh as we do in the thing itself, who affirmeth plainly, that Cornelius could not pray unless he had faith, in his Book of the Predestination of Saints, and other places.

Calvin: Act 10:5 - Now send to Joppa

5.Now send to Joppa God dealt most favorably with Cornelius, in that he doth not command him to go himself, but to send messengers unto Peter, that he may stay quietly at home, and that Peter may endure the toil of the journey for his sake. But let us not wonder that Cornelius was so courteously handled, seeing that God thrusteth the ministers of his word daily upon the unwilling; so that he appeareth of his accord to those which do not seek him, as he saith by Isaiah, (Isa 65:1.) But why doth not the angel rather teach him? ⁶⁶⁵ For this seemeth an inconvenient ⁶⁶⁶ thing that he resigneth his office to a mortal man; for the oracle should have had greater authority than when the gospel is preached to him by a mortal man. As when Christ appeared to Paul by a vision, he set, notwithstanding, Ananias to teach him, that he might by such an example establish the ministry of the preaching of the gospel, which he committed to his Church; so now the angel giveth place to Peter, that he may execute the office committed unto him by Christ. Therefore, whosoever will be the disciple of Christ, and be illuminated by the (heavenly) light of the heavenly wisdom, let him not grudge to use attentiveness and docility toward the external voice of men, which Christ useth as an instrument, and whereunto he will have our faith annexed. And we see how sore God hath punished their furious pride, who, contemning preaching, have looked for ⁶⁶⁷ revelations from heaven. For since God will be heard in men, the ministers to whom he hath given his word ⁶⁶⁸ cannot be contemned without contempt and reproach of him. Nevertheless, I confess that the spirits must be proved, (1Jo 4:1,) that we hear not without choice whosoever do pretend that they are ministers of Christ. But because faith cometh by hearing, (Rom 10:17,) no man shall attain thereunto which shall refuse and despise the word when it is preached,

Calvin: Act 10:7 - And after that the angel // Two of his servants // A godly soldier

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

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

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

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

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

Calvin: Act 10:8 - NO PHRASE

8. Whereas Cornelius expoundeth the whole matter to the soldier and his servants, it tendeth to this end, that he may the more encourage them to give ear to the commandment, which they see is rather a commandment of God than of man; and he is not afraid to make known unto them so great a matter whom he had instructed well before.

Calvin: Act 10:9 - On the morrow, as they journeyed // Peter went up upon the house,

9.On the morrow, as they journeyed As Luke declared that Cornelius was admonished by an oracle to send for Peter, so now he setteth down another vision, whereby Peter is commanded to come to him. Whereby it appeareth that all this matter was governed by the wonderful counsel of God, who doth both make Cornelius apt to be taught, yea, he kindleth in him a study and desire to learn and, on the other side, maketh Peter willing to take in hand to teach him. But we must note the circumstances whereby he maketh the history more evident.

Peter went up upon the house, that he might pray alone by himself; for a quiet and lone place is a great help to prayer, which thing Christ himself did not omit, that the mind, being free from all things which might call it away, might be the more earnest and bent toward God. And the Jews had another manner of houses and buildings than we use; for they had walks upon the tops of their houses. The sixth hour was then noon. And it is not to be doubted but that he got himself to prayer then according to his custom. For because we are drawn away with divers businesses, ⁶⁷⁰ and there is no end of turmoiling, unless we bridle ourselves, it is good to have certain hours appointed for prayer, not because we are tied to hours, but lest we be unmindful of prayer, which ought to be preferred before all cares and business. Finally, we must think the same thing of time which we think of place; to wit, that they are certain remedies whereby our infirmities is holpen; which, if the apostles counted fit for them, how much must more the sluggish and slow use the same?

Calvin: Act 10:10 - Excess of mind

10.Excess of mind Because our minds are wholly, as it were, set upon the earth, to the end Peter might the better comprehend the oracle, it was meet that his mind should be, as it were, moved from his place and carried up; and by this means was he prepared to receive the oracle, when as he is carried up above the world after an unwonted manner.

Calvin: Act 10:11 - NO PHRASE

11. The opening of heaven signifieth, in my judgment, another thing in this place than in the seventh chapter. For it is said there that heaven was opened to Stephen, that he did behold the glory of Christ; in this place Peter saw our heaven which we see divided, so that a sheet came thence.

Calvin: Act 10:12 - NO PHRASE

12. If any man ask how he could see a great multitude of living creatures at once, the question is easily answered. For Luke saith, All manner, because there were there divers kinds mixed one with another. Therefore he beginneth not at the first kind, that he may prosecute the number unto the last. Again, we must not measure this seeing according to the manner of men, because the trance gave Peter other eyes. But before we go any farther we must know the end of the vision. Some dispute more subtilely about the same than the place requireth, in my judgment. Therefore, I think that it is generally showed to Peter that the difference which God had made in times past is now taken away. And as he had put difference between living creatures, so, having chosen to himself one people, he counted all nations unclean and profane.

Now the difference between living creatures being taken away, he teacheth by the consequent that there is no such disagreement among men any longer as there was in times past, and that there is no difference between the Jew and the Grecian. Hereby Peter is admonished that he do not abhor the Gentiles as being unclean. Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but he had separated one people to himself from the rest, as saith Moses in his song, when as the Most High did distribute the nations, he put his lot in Jacob, etc., (Deu 32:9;) therefore he called it his inheritance and peculiar people.

According to this order, it had not been lawful to Peter to bring the covenant of salvation unto the Gentiles; for that was to take the children’s bread and to cast it to dogs, (Mat 15:26,) unless, peradventure, they would be circumcised, and embrace the Jewish religion; for it was lawful to receive such as did yield themselves. Wherefore, when as the apostles were sent before to preach the gospel, they were forbidden to turn in unto the Gentiles, (Mat 10:5.) And forasmuch as the preaching of the gospel is a most holy and weighty matter, Peter ought not to have attempted any thing therein with a doubting and wavering mind. Therefore, to the end he may be assured of his calling, God showeth manifestly, as in a picture, that the legal difference between the clean and unclean is abolished; whence he may gather that the wall which was heretofore between the Jews and the Gentiles is now pulled down. And Paul saith, that it is a mystery hid from the beginning of the world, that the Gentiles are made partakers of the same salvation with the people of God, and ingrafted into one body, (Eph 2:16; Eph 3:6.)

Therefore Peter durst never have opened the gate of heaven unto the Gentiles, unless God himself had made a plain way and entrance for all men, by taking away the wall of separation. I said even now that there was no time wherein it was not lawful to admit the Gentiles unto the worship of God, so they were circumcised; but so long as they continued in uncircumcision they were strangers with God. But now God made the covenant of life common to all the whole world, which he had shut up in one nation, as in a treasure. Whence we gather that this vision is not a little profitable for us; for, when as it teacheth that the difference between Jews and Gentiles continued only for a season, it is as much as if God should pronounce from heaven that he receiveth all people of the world into favor, that he may be God over all. Finally, we have an evident proclamation from heaven, which putteth us in hope of eternal life.

But some men will object that Peter was taught before concerning this matter; for he and the rest were commanded to preach the gospel throughout the whole world, (Mar 16:15.) Therefore, he was either ignorant of his calling, or else this vision was superfluous. I answer, that there was such and so great difficulty in the novelty itself, that they could not acquaint themselves therewith by and by. They knew both the prophecies of the prophets, and the late commandment of Christ concerning the calling of the Gentiles by the gospel; but when they come to the push, they doubted nevertheless, being stricken with the strangeness of the thing. Wherefore, it is no marvel if the Lord confirm Peter with a new sign, concerning which thing we must also say somewhat as yet in the next chapter.

Calvin: Act 10:13 - A voice from heaven

13.A voice from heaven The voice came from heaven as did the sheet, that Peter might know that both came from God; neither had the sight done him any good, unless God had with this voice made clean those things which were before unclean. Whereas some pick an allegory out of the word kill, as if God did signify that men are sacrificed to him by the spiritual sword of the gospel; I do not prosecute that, but plainness pleaseth me better, that God doth take away by this voice the law concerning the choice of beasts, that he may also teach that he rejecteth no people, (Rom 15:16.) For if by the former word be meant sacrificing, what shall eat signify?

Calvin: Act 10:14 - Not so, Lord

14.Not so, Lord This is the voice of him which doth as well refuse, as also object to God his own commandment; for he is afraid, for good causes, to touch that which he knew was forbidden him in the law of God, (Lev 11:21, etc.) Therefore he objecteth to God the law which he himself made, lest he should break the same unadvisedly. There was a certain show of repugnancy between the law and the vision; therefore Peter is not hasty, but desireth first to have his doubt dissolved before he depart from observing the law. Yet it is a strange matter why Peter resisted more in meats than did Abraham in killing his son; for Abraham [might have] had more things to object, (Gen 22:9.) I dare not here say that that befell Peter which is too common among men, to stand more about outward and small matters than about the chief points of the law; I rather make that answer which is out of doubt, that Abraham’s mind was so persuaded, and that he was furnished with such power of the Spirit, that he overcame with 1ofty and heroical fortitude all those things which might have hindered him. But the Spirit of God wrought slenderly, ⁶⁷¹ in Peter; whereby we are taught that every small or light thing doth cause us to doubt, unless the Lord do furnish us with counsel and constancy to overcome all fear. Yet Peter dealeth very godly and very religiously, in that being in doubt amidst divers cogitations, he dare do nothing until it better appear what he ought to follow. Common signifieth in this place profane. For because the Lord (as we have said) had chosen the Jews to be a peculiar people, he had prescribed unto them this rite and manner of living, that it might distinguish them from the profane Gentiles. Therefore, whatsoever the Gentiles did use contrary to the rule of the law, that did they call common, because there was nothing pure or holy but that which God had appointed for the use of his people.

Calvin: Act 10:15 - God hath made clean

15.God hath made clean He speaketh of meats; but this sentence must be extended unto all parts of the life. It is word for word, That which God hath made clean, do not thou make profane; but the sense is, It is not for us to allow or condemn any thing; but as we stand and fall by the judgment of God alone, so is he judge of all things, (Rom 14:4.) As touching meats, after the abrogating of the law, God pronounceth that they are all pure and clean. If, on the other side, there start up a mortal man, making a new difference, forbidding certain, he taketh unto himself the authority and power of God by sacrilegious boldness. Of this stamp were the old heretics, Montanus, Priscillianus, the Donatists, the Tatians, and all the Encratites. Afterwards the Pope, to the end he might bind all those sects in a bundle, made a law concerning meats. And there is no cause why the patrons of this impiety should babble that they do not imagine any uncleanness in meats, but that men are forbidden to eat flesh upon certain days, to tame the flesh. For seeing they eat such meats as are most fit, both for delicacy and also for riot, why do they abstain from eating bacon, as from some great offense, save only because they imagine that that is unclean and polluted which is forbidden by the law of their idol? With like pride doth the tyranny of the Pope rage in all parts of life; for there is nothing wherein he layeth not snares to entangle the miserable consciences of men. But let us trust to the heavenly oracle, and freely despise all his inhibitions. We must always ask the mouth of the Lord, that we may thereby be assured what we may lawfully do; forasmuch as it was not lawful even for Peter to make that profane which was lawful by the Word of God.

Furthermore, this is a place of great importance to beat down the frowardness of men, which they use too much in perverse judgments. There is no man almost which doth not grant liberty to himself to judge of other men’s doings. Now, as we are churlish and malicious, we lean more toward the worse part, so that we take from God that which is his. This voice alone ought to suffice to correct such boldness, That it is not lawful for us to make this or that unclean, but that this power belongeth to God alone. And also in these words is given us to understand, that the Jews were not therefore the holy people of the Lord, because they excelled through their own worthiness, but only by reason of God’s adoption. Now, after that God had received the Gentiles into the society of the covenant, they have all equal right.

Calvin: Act 10:16 - This was done thrice

16.This was done thrice The repetition of the vision served for the confirmation of Peter, lest any doubt ⁶⁷² should remain in his mind. Whence we gather how deeply the observing of the law was rooted in his mind. And I know no reason why God left him in a dump, [perplexed,] until, by the event which followed, he might learn the cause of the vision, save only because being astonished he did not desire to know what this thing meant; although it was all in good time, that the messengers of Cornelius should come shortly after to interpret it. The vessel was at length taken up again into heaven, that Peter might be certified that this message came from heaven, [God.]

Calvin: Act 10:17 - NO PHRASE

17. Peter was taught not only by the vision, but also by the Word of God; and yet in seeing he saw not, until the Spirit is unto him an interpreter; a most excellent mirror of our slackness. Although we be yet far unlike to Peter; for we are so far from understanding by and by what God will, or to what end he speaketh to us, that many interpretations are scarce sufficient for us. But we must also note that which Luke addeth, that Peter did think earnestly upon the vision, to wit, after that he was come to himself again after his amazedness; for this was a token of godly reverence, that he did not carelessly suffer the vision to escape him. Therefore the Lord opened to him when he did knock, (Mat 7:7.) And we are justly plagued for our sluggishness, in that we profit no better in the Word of the Lord, seeing we are so cold, and have so small desire to inquire.

Calvin: Act 10:20 - Go, doubting nothing

20.Go, doubting nothing The Scripture useth this word often, when it will express of what sort the obedience of faith ought to be. So Paul, in the fourth chapter to the Romans, (Rom 4:19,) when as he commendeth the faith of Abraham, saith, That he doubted not when as the Lord promised him seed, being now aged and past hope of children. And in the fourteenth, (Rom 14:23,) in treating of meats, he condemneth doubting consciences. And it is properly to reason on both sides, (as they say,) when as we are carried hither and thither by course, by gathering contrary reasons. But we must not follow God with a doubtful and wavering, but with a quiet and constant mind. In sum, the Lord will have us to attribute so much to him, that when we hear him we dispute no longer what we have need to do, but that we set down for a certainty, that that must be done which he commandeth. And surely it is meet that his will should show us the way, when all clouds are driven away, and that it should subdue all our senses unto it, unto willing obedience, all reasoning [disputation] being broken off; which is also better gathered by the next text. For the reason is added, why it is not lawful for Peter to suspend his judgment in an uncertain matter, because God is the author of the business; because it is as much as if it should be said, that we ought to be content with the beck of God alone, that we may obey his commandment. And hereby are we also admonished that men’s consciences shall by no other means be quiet, that they safely do that which they do, than when being taught by the Word of God, they determine that they do nothing without his commandment and conduct.

Calvin: Act 10:21 - Behold, I am he whom ye seek

21.Behold, I am he whom ye seek Luke declareth now how ready Peter was to obey; secondly, that he understood at length, by the messengers, to what end the vision was showed unto him. For he heareth that he is called by Cornelius, a man that is a Gentile, whom he would have counted profane, and unworthy of his company, unless his judgment had been corrected with this voice, “That which God calleth pure, judge not thou to be common.” This is to be wise indeed, when as abandoning all vain confidence, and correcting our stubbornness, the authority of God doth so pull us unto it, and doth so possess our minds, that we count nothing right but that which it prescribeth.

Calvin: Act 10:22 - Cornelius, a just man

22.Cornelius, a just man Cornelius’ servants commend their master not ambitiously, or to the end they may flatter him, but that Peter may the less abhor his company. ⁶⁷⁴ And for this cause they say that he was approved of the Jews, that Peter may know that he was not estranged from true and sincere godliness. For even those which were superstitious, though they served idols, did boast that they were worshippers of God. But Cornelius could not have the Jews, who retained the worship of the true God alone, to be witnesses of his godliness, unless he had professed that he worshipped the God of Abraham with them. Furthermore, as this was a rare example, so it ought to have moved Peter not a little. Although they lean most of all to this argument, that they may persuade him that which they go about, that all this matter is governed by the commandment of God, as if they should say, That he is not so much called by a mortal man as by God, who had so commanded by his angel.

Calvin: Act 10:23 - NO PHRASE

23. And Peter also, being overcome with the authority of God, deliberateth no longer, but lodgeth the men, that he may go with them forthwith. So we must meekly submit ourselves to God; and there remaineth nothing after that we know his will, but that we run speedily thither whither he calleth us. There is no difficulty in the rest.

Calvin: Act 10:24 - The day following he went forth // Cornelius waited for them

The day following he went forth It should seem that they arrived a little before night ⁶⁷⁵ because they were not as yet entered the city at noon, and the vision which was showed thrice asked no small time. Therefore, when they had taken their rest all night, they address themselves to return. Again, there was a point of courtesy in that some of the faithful do accompany Peter, who were sent, as it is to be thought, by the whole church, to bring him even to Cesarea. These men journey with Peter for goodwill and honor’s sake; but the Lord bringeth them, that they may be witnesses of his grace. So that they are bountifully rewarded for their thankfulness, when as for confirmation of their faith they see the kingdom of Christ spread abroad even unto the Gentiles.

24.Cornelius waited for them Luke doth not only commend the godly affection of Cornelius in this point, that he waited earnestly for Peter’s coming, but because he would have his friends and kinsfolks to be companions with him in the faith. This was a thing not without great danger, to call together a company of men, that they might embrace a new kind of religion. And there wanted not reasons, under color whereof he might have flattered [excused] himself; for he was not commanded to call others to accompany him, but rather they were passed over, and he himself was chosen to be made partaker of so great goodness; but he considered with himself how much he was indebted ⁶⁷⁶ both to the glory of God, and also to the salvation of his brethren. He knew that it was an unjust thing, and a point of discourtesy, to provide for himself alone, and not to regard others. He counted it a point of filthy carelessness ⁶⁷⁷ to hide the treasure of the gospel under the ground. Therefore, he did that which the Lord requireth of all his by Isaiah and Micah, that every one exhort his brother (taking him as it were by the hand) unto the faith.

Therefore, Cornelius hath taught us by his example, that when God revealeth himself unto us we must not choke the light of his knowledge with sloth or fear, but we must rather endeavor that our faith may shine before others to give light, and to show the way to them; for the inheritance of the kingdom of heaven is not such, that even the least portion can be taken from us, if many be made partakers thereof; but if others be made co-heirs with us, it shall rather increase our glory, Furthermore, we must mark how far he is from vainglory; for he calleth them to be his school-fellows, being himself ready to learn. This is the true study of godliness, when as together with zeal there appeareth such plainness, ⁶⁷⁸ that we are not ashamed to depend upon the mouth of God. For many are pricked forward with ambition, to employ themselves in teaching the ignorant; and foolish babbling discovereth their folly, when as they huddle out words more earnestly, and they would have none heard but themselves. But this alone ought to be the drift of all men, to bring themselves and all the whole world under God, that when men are subdued unto true humility, he alone may have the preeminence. Let not him which excelleth in the faculty and grace of teaching refuse to teach his brethren, so that he be free from boasting, and proud desire to excel. Let him to whom it was not granted to be a teacher keep himself within his bounds. Let neither of them desire mastership, as James teacheth them; but let one so edify another, that neither the learned, neither the unlearned, be ashamed to be brought into order.

Notwithstanding, it is demanded, ⁶⁷⁹ what kinsfolks he could have in Judea, seeing that he was an alien, and was come thither only by reason of war, which continued but for a short time? As I affirm nothing, so I embrace this as most probable, that he had some in his garrison which were his kinsmen; for neighbors, and those which were of acquaintance were wont to serve under one captain. And we need not doubt of this, but that Cornelius’ kinsmen were desirous to be under him, forasmuch as he was a centurion. He calleth familiar friends αναγκαιους, as those are called of the Latins, Necessarii, which are nearer together. ⁶⁸⁰

Calvin: Act 10:25 - Falling down at his feet, he worshipped

25.Falling down at his feet, he worshipped Here is the word προσεκυνησεν, which signifieth to testify honor or worship, either by bowing the knee or ducking down the head, or by any other gesture. Now, the question is, whether Peter refuteth this worship for modesty’s sake only, or he disalloweth it as a thing altogether unlawful? It appeareth that Cornelius’ fact displeased Peter, by the reason which is by and by added, Arise, for even I am a man. For we may gather that there was some divine thing in that worship, because he did ascribe unto mortal man the honor which is due to God alone. But we must not think that Cornelius did count Peter instead of God; for if he translated God’s honor unto mortal man, where is that godliness and religion, with the title whereof he was of late adorned? Therefore, I think that he meant nothing less than to spoil God of his lawful worship, that he might give it to man; but forasmuch as he meant to give singular honor unto the prophet and apostle of Christ, he fell into an immoderate token of reverence, and so he offended in excess.

For it can scarce be expressed in words how prone men are to fall to superstition, when as that honor is given to the ministers of Christ, which hath any small show of divine worship; for we fall easily unawares into that whereof we thought full little. There were less danger in a king or in the chief chieftains of this world; for he which falleth down before a king keepeth himself within the bounds of earthly and civil honor. But the case standeth otherwise in the ministers of Christ; for as their office is spiritual, so if any man fall down at their feet to worship them, this honor hath in it some spiritual thing. For we must put a difference between civil worship, which men use among themselves in respect of civil order, and that under which is contained religion, or which respecteth directly the honor of God; as also between laws which are made for temporal regimen, or which bind the conscience. For certain foolish men are deceived too far, who think that kneeling is in this place condemned simply and of itself. But this is that which I said, Cornelius doth not here salute his proconsul, or the emperor, after any civil sort; but being stricken with wondering when he saw Peter, he honoreth him as he would have honored God, if he had been present; so that he giveth man more than is meet, having, as it were, forgotten himself. He thought nothing less (as I have already said) than to rob God of any part of his honor, that he might give that to man which he took from him. But when as the worship which is given to man hath somewhat which is, as it were, linked with the honor of God, men fall into a fault contrary to their hope and opinion, so that they extol man above his degree, and give him the worship which is due to God.

The Papists, omitting that distinction, snatch only at one member for they handle religious worship only. To the end they may ascribe some part thereof, with some honest color, unto creatures, they cut [subdivide] it into latria, dulia, and hyperdulia. They give latria to God alone; as if they should say, that the adoration of worship is due to him alone. They make dulia common to the dead and their bones, to images and pictures. They assign their hyperdulia to the Virgin Mary, and to the cross whereon Christ hanged. That I may omit to say that they babble through childish ignorance, how many of them do understand that rotten distinction? Neither do I speak only of the common sort, but of the chieftains. Therefore, all their worshippings must needs be infected and corrupt with wicked superstition, seeing they unadvisedly match creatures with God. But Luke saith not in this place that Cornelius gave to Peter latria, (or the honor due to God;) he useth only the general word worshipped, and he addeth, notwithstanding, that he was reproved, because he did wickedly extol man higher than became him. Surely, if that new opinion concerning the adoration which is called dulia had any place, Peter ought to have admonished Cornelius that he should not go beyond dulia. But because no worship whereunto religion is annexed, and the respect of God’s honor, doth leave to God his honor untouched, what man soever it have; therefore, Peter is content with this one only reason that he is a man. Moreover, I would gladly know of the Papists, whether they think that John was so blockish, that he would take the honor due to God, which they call latria, and give it to the angel? Surely, there was nothing else that caused him to worship the angel, save only too much and preposterous reverence, and that in honor of God, whose glory shone in the angel; notwithstanding his fact is condemned. Therefore, to the end we may give God that which is his own, let the spiritual worship, under which is comprehended religion, remain whole and sound to him.

Calvin: Act 10:28 - Ye know that it is not lawful // No man

28.Ye know that it is not lawful This seemeth to be no friendly preface, and such as may rather harden ⁶⁸¹ than win their hearts, when as they hear that they are accounted so unclean, that with their familiarity and conference they pollute the saints; which must needs be a great reproach for them. But it was needful for Peter thus to speak, lest they should suspect that he had an evil conscience, because, contrary to the custom delivered by the fathers, he came. ⁶⁸² But when as he affirmeth that he was sent of God, all such suspicion is taken away and purged. Moreover, he mitigateth very well by these words the offense which did stick in their minds, by reason of an old grudge which was between the Jews and the Gentiles, so that he could by no means have entered his speech better, For he pronounceth that those are now clean who were before unclean, so that they have mutual fellowship now with the saints. Furthermore, whereas he said that it was wickedness for the Jews to go in unto the Gentiles, we must know that this came not so much from the law, as from the observation of the fathers. God had forbidden, indeed, that they should (not) entangle themselves with marriages or covenants, (Deu 7:3;) they were never forbidden to eat with them, or to use the common businesses of life. But lest that familiarity might entice them into that which was forbidden, they observed the custom delivered by the fathers, so that they did not company together. It is to no end to dispute here whether that tradition did bind men’s consciences; for Peter doth not teach ⁶⁸³ what is lawful according to God, but what was commonly used.

No man He maketh the sum and end of the vision more plain, when he referreth that unto men which was spoken of meats. And whereas he saith, that no man is unclean, it may not be understood of (all) particular persons; for it is certain that all unbelievers are polluted with uncleanness of conscience, so that they pollute those things which are otherwise pure, when as they do but touch them. Paul also saith that their children remain unclean until they be cleansed by faith. Finally, if faith alone do purge and purify the hearts of men, unbelief doth make the same profane. But Peter ⁶⁸⁴ compareth the Jews and the Gentiles together in this place; and because the wall of separation was pulled down, and the covenant of life ⁶⁸⁵ is now common to them both alike, he saith that those are not to be counted aliens who are made partakers of God’s adoption.

Calvin: Act 10:29 - he came without gainsaying

29. We must also note that which he addeth, that he came without gainsaying, For this is the holy silence of faith, when as without murmuring against God we receive that meekly which he commandeth, abandoning ⁶⁸⁶ all contrary reasons which intrude themselves.

Calvin: Act 10:30 - I was fasting // A man stood in shining garment

Because this answer of Cornelius containeth only the bare repetition of the history, I shall not need to stand long about that. The sum is, that he called Peter at the commandment of God.

30.I was fasting Many Greek books ⁶⁸⁷ have ημην, I sat. The old interpreter omitteth the word fasting, which I think was done through error or negligence, because it is expressed in all the Greek books. ⁶⁸⁸ Furthermore, he maketh express mention of fasting, partly that we may know that he prayed not coldly, or overfields ⁶⁸⁹ at that time; secondly, that the vision may be the less suspected. For doubtless the brain of a man that is fasting (where there is moderate sobriety) doth not easily admit any strong imaginations, wherein appear images and strange forms, whereby men are deceived. ⁶⁹⁰ Therefore Cornelius’ meaning is, that he was earnestly bent to pray, at such time as the angel appeared to him, and that his mind was free from all such lets which use to make men subject to fantasies and imaginations. ⁶⁹¹ And to the same end tendeth the circumstance of time, that this was done when it was now fair daylight, three hours before the going down of the sun.

A man stood in shining garment He calleth him a man, whom he knew was an angel of God; but it is a common thing for the name of the visible form wherein God or his angels appear to be translated unto him or them; so Moses doth sometimes call them angels, and sometimes men, which appeared to Abraham in shape of men. The shining garment was a token of heavenly glory, and, as it were a sign of the divine Majesty which appeared ⁶⁹² in the angel. The evangelists declare, that there was such brightness in Christ’s garment when he showed his glory to the three disciples in the mount. The same thing do they witness of the angels which were sent to testify Christ’s resurrection. For, as the Lord beareth with our infirmity thus far that he commandeth his angels to descend under form of our flesh, so he casteth out upon them certain beams of his glory, that the commandments which he hath committed to them may be the more reverenced and believed. Here ariseth a question, whether that were a true and natural body, and whether that were a garment in deed, or Cornelius did only see such a shape and show; and though this be not so necessary to be known, and we can scarce affirm any thing for a truth, ⁶⁹³ yet it seemeth to me more probable as touching conjecture, that God to whom it belongeth to create all things gave to the angel a true body, and did clothe the same with a most gorgeous garment; but so soon as the angel had ended his embassage, I think he was restored to his own nature, the body and garment being brought to nought, and that he suffered no human thing ⁶⁹⁴ so long as he was in the shape of man.

Calvin: Act 10:33 - Therefore, we are all now present // To hear all things

33.Therefore, we are all now present To the end Peter may be more ready and willing to teach, Cornelius affirmeth that himself and the rest will be apt to be taught, and ready to obey God; for this serveth not a little to move the teacher to take pains with the hearers, when as he hopeth assuredly that they shall profit thereby, These words, before God, may have a double meaning; they may either be an oath, or Cornelius may thereby simply profess that that company was gathered together at his house, as in the sight of God, that they may hear man’s voice in like sort as if it proceeded out of God’s own mouth. Whethersoever you choose, there shall be always one end; ⁶⁹⁵ for to the end Cornelius may the more procure the credit of his sincerity, he testifieth that he hath God before his eyes, whom no man may mock by dissimulation; and assuredly, so often as the Word of God is set before us, we must thus think with ourselves, that we have not to deal with a mortal man, but that God is present, and doth call us. For, from this respect of God ariseth the majesty of God’s word, and reverence in hearing the same. Notwithstanding, he seemeth to promise unadvisedly for others in a matter so weighty, for who can be a fit borrow [cautioner] for another man’s faith? But because every man had promised obedience for himself, he doth, for good causes, hope that they were so affectioned; and, undoubtedly, we may think that they had promised that they would be obedient to his sayings so soon as the matter was showed them, and that even then every one confirmed by himself that which one had spoken in the name of all.

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

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

Calvin: Act 10:34 - Opening his mouth // In truth I find

34.Opening his mouth We have already said, that the Scripture useth this phrase when it doth signify that there was any grave or weighty oration or speech made. In the fifth of Matthew, (Mat 5:1,) it is said that Jesus opened his mouth when he would preach to his disciples, and intreat of most weighty matters, as if a man should say in Latin, he began to speak, having first well bethought himself what he would speak.

In truth I find Καταλαμβανεσθαι is to apprehend, or to gather by reasons, signs, and conjectures. Cornelius was a Gentile born, yet God heareth his prayers; he vouchsafeth to show him the light of the gospel; he appointed and sendeth an angel to him particularly; thereby doth Peter know that, without respect of persons, those do please God which live godly and innocently. For before, (being wholly possessed with this prejudice, that the Jews alone were beloved of God, as they alone were chosen out of all people,) [nations,] he did not think that the grace of God could come unto others. He was not, indeed, so gross that he thought that godliness and innocency of life were condemned because they were in a man that was a Gentile; but, seeing he did simply snatch at that, ⁶⁹⁶ that all those were estranged from the kingdom of God, and were profane, which were uncircumcised, he entangleth himself unawares in that so filthy an error, that God did despise his pure worship and an holy life, where there was no circumcision; because uncircumcision made all virtues unsavory to the Jews. By which example, we are taught how greatly we ought to beware of prejudices, which make us oftentimes judge amiss.

Furthermore, we must note what the word person doth signify, because many are thereby deceived, whilst that they expound it generally, that one man is preferred before another. So Pelagius denied in times past that some are chosen and some are [re]proved ⁶⁹⁷ of God; because God did not accept persons. But by this word we must understand the external state or appearance, as they call it; and whatsoever is about man himself, which doth either bring him in favor, or cause him to be hated; riches, nobility, multitude of servants, honor, do make a man to be in great favor; poverty, baseness of lineage, and such like things, make him to be despised. In this respect, the Lord doth oftentimes forbid the accepting of persons, because men cannot judge aright so often as external respects do lead them away from the matter. ⁶⁹⁸ In this place, it is referred unto the nation; and the meaning is, that circumcision is no let, but that God may allow ⁶⁹⁹ righteousness in a man that is a Gentile. But it shall seem by this means that God did respect persons for a time. For, when as he did choose the Jews to be his people, passing over the Gentiles, did he not respect persons? I answer, that the cause of this difference ought not to be sought in the persons of men, but it doth wholly depend upon the hidden counsel of God. For, in that he rather adopted Abraham, that with him he might make his covenant, than the Egyptians, he did not this being moved with any external respect, but (all) the whole cause remained in his wonderful counsel. Therefore, God was never tied to persons.

Notwithstanding, the doubt is not as yet dissolved, ⁷⁰⁰ because it cannot be denied but that circumcision did please God, so that he counted him one of his people who had that token of sanctification. But we may easily answer this also that circumcision followed after the grace of God, forasmuch as it was a seal thereof. Whereupon it followeth that it was no cause thereof. Nevertheless, it was unto the Jews a pledge of free adoption; in such sort, that uncircumcision did not hinder God, but that he might admit what Gentiles he would unto the society of the same salvation. But the coming of Christ had this new and especial thing, that after that the wall of separation was pulled down, (Eph 2:14,) God did embrace the whole world generally. And this do the words in every nation import. For so long as Abraham’s seed was the holy inheritance of God, the Gentiles might seem to be quite banished from his kingdom; but when Christ was given to be a light of the Gentiles, the covenant of eternal life began to be common to all alike.

Calvin: Act 10:35 - He which feareth God, and doth righteousness

35.He which feareth God, and doth righteousness In these two members is comprehended the integrity of all the whole life. For the fear of God is nothing else but godliness and religion; and righteousness is that equity which men use among themselves, taking heed lest they hurt any man, and studying to do good to all men. As the law of God consisteth upon [of] these two parts, (which is the rule of good life) so no man shall prove himself to God but he which shall refer and direct all his actions to this end, neither shall there be any sound thing in all offices, [duties,] unless the whole life be grounded in the fear of God. But it seemeth that this place doth attribute the cause of salvation unto the merits of works. For if works purchase favor for us with God, they do also win life for us which is placed in the love of God towards us. Some do also catch at the word righteousness, that they may prove that we are not justified freely by faith, but by works. But this latter thing is too frivolous. For I have already showed that it is not taken for the perfect and whole observing of the law, but is restrained unto the second table and the offices of love. Therefore it is not the universal righteousness whereby a man is judged just before God, but that honesty and innocency which respecteth men, when as that is given to every man which is his.

Therefore the question remaineth as yet, whether works win the favor of God for us? which that we may answer, we must first note that there is a double respect of God in loving men. For seeing we be born the children of wrath, (Eph 2:3,) God shall be so far from finding any thing in us which is worthy of his love, that all our whole nature causeth him rather to hate us; in which respect, Paul saith that all men are enemies to him until they be reconciled by Christ, (Rom 5:10.) Therefore the first accepting of God, whereby he receiveth us into favor, is altogether free; for there can as yet no respect of works be had, seeing all things are corrupt and wicked, and taste of [bespeak] their beginning. Now, whom God hath adopted to be his children, them doth he also regenerate by his Spirit, and reform in them his image: whence riseth that second respect. For God doth not find man bare and naked then, and void of all grace, but he knoweth his own work in him, yea, himself. Therefore, God accepteth the faithful, because they live godly and justly. And we do not deny that God accepteth the good works of the saints; but this is another question, whether man prevent the grace of God with his merits or no, and insinuate himself into his love, or whether he be beloved at the beginning, freely and without respect of works, forasmuch as he is worthy of nothing else but of hatred. Furthermore, forasmuch as man, left to his own nature, can bring nothing but matter of hatred, he must needs confess that he is truly beloved; whereupon, it followeth that God is to himself the cause that he loveth us, and that he is provoked [actuated] with his own mercy, and not with our merits. Secondly, we must note, that although the faithful please God after regeneration with good works, and their respects of works, yet that is not done with the merit of works. For the cleanliness of works is never so exact that they can please God without pardon; yea, forasmuch as they have always some corruption mixed with them, they are worthy to be refused. Therefore, the worthiness of the works doth not cause them to be had in estimation, but faith, which borroweth that of Christ which is wanting in works.

Calvin: Act 10:36 - Concerning the matter // Preaching peace

36.Concerning the matter Because the Greek text is abrupt, some think that the accusative case is put instead of the nominative; and that the sense is this, This is the word which God hath sent unto the children of Israel. Other some refer it unto the word ye know, which followeth afterward; and they think that there was another word added to make the sentence more pleasant. For Luke putteth λογον in the former place, and afterward ρημα. But forasmuch as it is common and familiar amongst the Grecians to understand ⁷⁰¹ the prepositions; this sense, which I have set down, seemeth to me more agreeable, though, if the harshness of the speech can be any better mitigated, I will willingly yield. Therefore I take this member to be a preface, which appertaineth unto this worthy work of God, which he showed amongst the children of Israel, preaching peace by Christ. That done, there is added a narration. At length, in the conclusion of his speech, Peter showeth to what end Christ was sent into the world. Furthermore, he beginneth with this commemoration not without cause, That God sent his word unto the children of Israel. And speech is put for thing in the Hebrew phrase. The eternal covenant which God had made with that people was at that time famous. There was nothing more commonly known among the Jews than that there was a Redeemer promised in times past to the fathers, who should restore things which were decayed unto a flourishing and blessed estate. This did those also know who were familiarly conversant with the Jews. Therefore, to the end Peter may purchase greater credit, he saith that he will speak of no new or unknown thing, but of the restoring of the Church, which did depend upon the eternal covenant of God, and which was now manifestly showed, and almost in every man’s mouth.

Preaching peace Peter teacheth here what manner [of] rumor and thing that was which was spread abroad; to wit, such as that it did make peace. I take peace in this place for the reconciling of men and God, which, notwithstanding, hath in it the perfect ⁷⁰² salvation of the Church. For, as horrible confusion, and, as it were, a huge lump, ⁷⁰³ do follow after that God is once estranged from us; so, so soon as his fatherly favor doth once appear, he gathereth his Church together, and true felicity ariseth. Therefore, this is Peter’s meaning, that God showed himself merciful to his people in Christ, and that he received into favor Abraham’s children again, (whom he seemed to have cast away for a time,) that he might establish among them a flourishing estate. And as he maketh God the author of this peace, so he placeth Christ in the midst as the pledge thereof, that it may be certain and holy. He coupleth peace and preaching expressly together, because this is one way whereby the fruit of the reconciliation, purchased by Christ, cometh unto us. In like sort, after that Paul had taught that Christ is our peace, he addeth immediately, that he came to preach peace unto those who were nigh at hand and far off, (Eph 2:17.)

Calvin: Act 10:37 - Ye know how the word

37.Ye know how the word This sermon of Peter consisteth upon [of] two members principally; for in the former he reciteth an history; secondly, he descendeth unto the fruit of the history). For seeing that the coming of Christ into the world, his death and resurrection, are the matter of our salvation, Christ cannot otherwise be set before us to salvation, than if we first know that he hath put on our flesh; that he was in such sort conversant amongst men; that he proved himself, by certain testimonies, to be the Son of God; that he was at length nailed upon the cross, and raised up from the dead by the power of God. Again, lest the knowledge of the history be unprofitable and cold, we must also show the end why he came down from his heavenly glory into the world, why he suffered such a death so reproachful amongst men, and accursed by the mouth of God. The cause of his resurrection must be showed, whence the effect and fruit of all these things is gathered; to wit, that Christ was humbled, that he might restore us unto perfect blessedness who were quite lost; and also that he put on brotherly love together with our flesh; that by taking upon him our infirmities, he unburdened us thereof; that he made satisfaction for our sins, by the sacrifice of his death, that he might purchase the Father’s favor for us; that when as he had gotten the victory of death, he purchased for us eternal life; that he set heaven open for us by his entrance into the same; that all the power of the Spirit was poured out upon him, that he might enrich us with his abundance, (Isa 61:1.)

This order of teaching doth Peter observe when he beginneth with the history of the gospel; and afterward showeth what we have by Christ’s descending into the earth, by his death and resurrection. First, he saith, that Jesus of Nazareth came abroad after John’s baptism. For because John was appointed to this end, by the counsel of God, that he might lift up the minds of the people to wait for Christ, it was not meet that this point should be omitted. He was counted an excellent prophet of God; therefore his authority was of great importance to make Christ to be believed, especially amongst the ignorant and those which were but novices. We must note the phrase, that John preached baptism. For Luke comprehendeth, indeed, under the word baptism, all the whole ministry of John; nevertheless he showeth that it was no dumb sign, and void of doctrine. And assuredly this is the chiefest thing in all sacraments, that the Word of God may appear engraven there, and that the clear voice may sound. For which cause, that wicked profanation which is seen in Papistry is so much the more to be detested, because, burying preaching, they do only charm the sacraments with magical enchantment,

Calvin: Act 10:38 - Jesus of Nazareth // Those which were holden of devils // Because God was with him

38.Jesus of Nazareth He calleth him a Nazarite here, not because he was born there, but because he came thence to execute his office; again, because he was surnamed thus commonly. He saith that he was anointed with the Spirit and power by hypallage. For the power wherein Christ exceeded proceeded from the Spirit alone. Therefore, when as the heavenly Father anointed his Son, he furnished him with the power of his Spirit. Peter saith immediately after, that this power appeared in miracles; although he expresseth one kind only in plain words, that Christ testified that he was endowed with power of the Holy Ghost that he might do good in the world. For it was not meet that the fearful power of God should be showed forth in him, but such as might allure the world with the sweet taste of goodness and grace to love him and to desire him. The metaphor of anointing is usual so often as mention is made of the gifts of the Holy Ghost. It is now applied unto the person of Christ, because by this means he was consecrated a king and priest by his Father. And we know that in time of the law, oil was a solemn token of consecration. The going of Christ is taken for the course of his calling, as if he should say, that he fulfilled his function until the time appointed before. The similitude is taken from travelers which go forward in their journey until they come unto the appointed place; although he showeth therewithal that he walked through Judea in three years, so that no corner was without his good deeds.

Those which were holden of devils This also was a more manifest token of God’s power in Christ, that he did not only heal men of common diseases, but did also cure desperate evils. All diseases are indeed light punishments ⁷⁰⁴ wherewith God doth punish us; but when as he dealeth more gently with us according to his fatherly kindness, he is said to strike us with his hand then; but in more grievous scourges he useth Satan as the minister of his wrath, and as it were an hangman. And we must diligently mark this distinction; for it were an absurd thing to say that he is tormented of the devil who is sick of an ague, or of some other common kind of disease; but the alienating of the mind, ⁷⁰⁵ furious madness, and other, as it were, monstrous griefs, [evils,] are fitly and properly attributed to Satan. And, in this respect, the Scripture useth to call men who are so taken and carried headlong with such madness that they have no hold of themselves, so that they seem to be turned almost into beasts, men possessed of devils.

Because God was with him Peter noteth briefly to what end those powers did tend which were showed ⁷⁰⁶ by the hand of Christ, to wit, that tie might purchase credit among men, who did behold God as it were present; and this was the true use of miracles, as we have said already elsewhere, and as we shall see again hereafter when we come to it. For we must stay ourselves upon this principle, that we diminish the majesty of God unless we embrace and reverence those whom he marketh with the mark of his servants. Therefore, forasmuch as powers [miracles] did plainly prove that Christ descended from heaven, his dignity is placed without the lot of man’s judgment.

Calvin: Act 10:39 - And we be witnesses

39.And we be witnesses That he may make his words to be believed, he saith, that he and his fellows in office saw with their eyes all those things which they spake concerning Christ. ⁷⁰⁷ Shortly after, he taketh the word witness in another sense, when he saith that they were appointed witnesses ⁷⁰⁸ by God, ⁷⁰⁹ and that they are brought forth, as it were, by God, that they might by their preaching bring men unto the faith of Christ. So Paul, in the fifteenth of the First to the Corinthians, (1Co 15:15,) saith,

“We (saith he) should be found false witnesses [of Gods] unless Christ were risen from the dead.”

And we have already heard by the mouth of Christ, “Ye shall be my witnesses in Judea, Samaria, and at Jerusalem.” And now Peter calleth himself only an historical witness, because he beheld the things which were done. And here he toucheth his death briefly, because it was openly known; he standeth longer upon his resurrection, which was more doubtful, and the knowledge whereof was more available unto faith.

Calvin: Act 10:41 - Who did eat

41. If any man demand here, Why God did not show his Son openly to all men after his resurrection? I answer, Although there could no reason be showed, yet ought the counsel of God alone to suffice sober and modest men, that they may assure themselves without all doubt that that is best which God hath thought meet. And yet, assuredly God used this moderation to a good end. For the certainty of the resurrection was proved by many and firm testimonies, and this was profitable to exercise the faith of the godly, to believe the gospel rather than their eyes. As touching the wicked and professed enemies of Christ seeing that being so often convict they would never yield to God, they were unworthy to have Christ to admit them to behold the glow of his resurrection. Though even they were sufficiently convict with the report of the soldiers, whom they had hired to keep the sepulcher; that I may omit other reasons which we may fet out of the Harmony. ⁷¹⁰ Therefore, let us assure ourselves of this, that the holy apostles were chosen by the holy decree of God, that by their testimony the truth of Christ’s resurrection might stand. Whosoever is not content with this approbation, let him take away and overthrow if he can that inviolable decree of God, which Peter commendeth to us in this place. And as for us, if we covet to have God the sure author of our faith let us learn to be content with the witnesses whom in due time he hath brought forth, as it were, by his hand, being ordained by him before the world was made.

Who did eat And here it appeareth what great regard Christ had of our rudeness and ignorance, who did abase himself so far for our sake, that when he was now endued with heavenly glory, he did yet, notwithstanding, eat and drink as a mortal man. Wherefore, there is no cause why we should complain that the resurrection of Christ is obscure and doubtful; for he suffered his disciples to be slow and hard of belief for this cause, that being better confirmed, they might take from us all occasion of doubting. Yea, rather, we must endeavor ourselves that our unworthiness and unthankfulness do not darken so great kindness of the Son of God toward us. But when as the Scripture saith, that Christ did eat, curious men move a question, what became of that meat? But the answer is easy; that like as it was created out of nothing, so was it easily brought to nothing by the divine power of Christ. That meat which is taken for the sustenance of the body is concocted and afterward digested; but we know that Christ took this meat to feed our faith, and in this use was it spent. And those men are deceived who think that Christ did only seem to eat, For what good could such a visor or vain show have done? ⁷¹¹ For when, as we say that Christ was not enforced with any necessity of his own to eat, but that he meant only to provide for those that were his, all occasion is cut off ⁷¹² from the frivolous inventions of men.

Calvin: Act 10:42 - And he commanded us

42.And he commanded us He beginneth in this place to intreat of the kingdom of Christ, when he saith that Christ did rise again for this cause, that he may once judge the world. For by the same right are the government of heaven and earth, and the perpetual government of the Church, due to him. He saith that he shall be judge of quick and dead; because, when as the dead shall rise again, others also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in the fifteenth chapter of the First Epistle to the Corinthians, (1Co 15:51,) and in the First to the Thessalonians, and the fourth chapter, (1Th 4:17.) In the word testify there is great weight; because, as men are naturally inclined unto unbelief, the simple preaching of the gospel should not be so effectual, unless the Lord should establish it with strong protestations. And chiefly, every one of us doth feel in himself too much what a hard matter it is both to lift up our minds to hope for the coming of Christ, which are entangled in earthly snares, and also continually to keep them fixed in this meditation, seeing they cease not with their lightness to be carried hither and thither continually.

Calvin: Act 10:43 - To him bear all the prophets

43.To him bear all the prophets Luke toucheth and gathereth the sum of the sermon briefly, as we have said; therefore is he so short ⁷¹³ in noting the fruit of the history. Let us know that the words uttered by Peter are not recited in this place; but that it, is only declared of what things he intreated. And we must consider three things, That it is the proper office of Christ to reconcile men to God when their sins are done away; that we have remission of sins by faith; that this doctrine is not new or of late invented, but that it had all the prophets of God since the beginning of the world to bear witness of it.

As touching the first, if God be pleased and pacified by not imputing our sins, it appeareth hereby that he hateth and is displeased with all mankind, ⁷¹⁴ until such time as they begin to please him by free pardon. Therefore we are all condemned of sin, which maketh us subject to the wrath of God, and bindeth us with the guiltiness of eternal death; and because we are destitute of righteousness in ourselves, we are taught to flee unto the mercy of God, as unto our only fortress. When as he saith that the faithful receive remission of sins, there is understood a hidden contrariety between them and God; for God must needs offer it of his own accord that the faithful may receive it. When as he saith that it is given by the name of Christ, his meaning is, that we return into God’s favor by the benefit of Christ alone, because he hath once reconciled him to us by his death; or, as they say commonly, that we obtain forgiveness of sins by Christ’s mediation, (and coming between,) and by none other means.

Satan could never blot out of the minds of men the feeling of their guiltiness, but that they were always careful to crave pardon at God’s hands; but forasmuch as there was but one way and means to obtain pardon, miserable men, being deluded with the jugglings [impostures] of Satan, did invent to themselves wonderful labyrinths, in whose crooks and turns they wearied themselves in vain. This first error did first lead them away from the right way, because they essayed to deserve pardon, which is offered freely, and is received by faith alone. Afterward there were innumerable kinds of satisfactions [expiations] invented whereby they appeased God. The beginning thereof flowed indeed from the Word of God; but forasmuch as when God gave unto the fathers the sacrifices and rites of oblations, he shadowed Christ, blind and profane men, setting Christ aside, and following a vain shadow, did corrupt all that which was God’s in sacrifices and satisfactions. ⁷¹⁵ Wherefore, what sacrifices soever the Gentiles did use since the beginning of the world, and those which the Turks and Jews use at this day, may be set against Christ as things altogether contrary. The Papists are never a whit better, save only that they sprinkle their satisfactions with the blood of Christ; but they deal too disorderly therein, ⁷¹⁶ because, being not content with Christ alone, they gather to themselves, on every side, a thousand manner of sacrifices or satisfactions. Therefore, whosoever desireth to have remission of sins, let him not turn aside from Christ, even the least nail’s breadth.

When as we hear, that we have remission of sins by believing, we must understand and know the force and nature of faith, as undoubtedly Peter intreated abundantly of this, [viz.] after what sort we must believe in Christ. And this is nothing else, but with the sincere affection of the mind to embrace him as he is set before us in the gospel; so that faith dependeth upon the promises. Yet Peter seemeth to deal amiss, because whereas we have two principal things by our Savior Christ, he doth only make mention of the one of them; for he speaketh nothing of repentance and newness of 1ife, which ought not to be omitted in the sum of the gospel. ⁷¹⁷ But we may easily answer, That the regeneration of the Spirit is comprehended under faith, as it is an effect thereof. For we believe in Christ for this cause, partly that he may restore us unto the Father’s favor by the free imputation of righteousness; partly that he may sanctify us by his Spirit, And we know that we are adopted by God to be his children upon this condition, that he may govern us by his Spirit. Therefore, it was sufficient for Peter to show how men, who were by nature estranged from God, do return into favor with him.

As touching the third member, we need not reckon up all places of the prophets, where they set before us Christ to be the mediator, who by obtaining pardon for our sins, doth reconcile God to us; but this is their common order of teaching, and, as it were, their rule, to call back all the godly unto that covenant which God made with Abraham putting the mediator between. ⁷¹⁸ Furthermore, this point is very needful to be known, that the grace which was offered at length by Christ is the same which the law and the prophets, in times past, delivered unto the fathers to be hoped for. And surely it was of great force with Cornelius and such like, who did greatly reverence the law and prophets, that they might know that that was performed and accomplished in very deed in Christ which was testified in the oracles of the prophets. Therefore, to the end the ministers of the Church may agree with the prophets in their form of teaching, let them study by preaching to set forth Christ; let them continually testify that we must seek righteousness at his hands alone, which consisteth upon [of] free remission of sins. This is another manner of antiquity than that which is showed with great boasting of the Papists, whilst that they thrust in the rotten inventions ⁷¹⁹ of their satisfactions into the place of Christ’s blood.

Calvin: Act 10:44 - And as Peter yet spake

44.And as Peter yet spake God declareth now by a new miracle, that the doctrine of the gospel is common as well to the Gentiles as to the Jews. And this is an excellent seal of the calling of the Gentiles; because the Lord would never have vouchsafed to bestow upon the Gentiles the graces of his Spirit, unless it had been to declare that even they were adopted together into the society of the covenant. These gifts, mentioned by Luke, differ indeed from the grace of regeneration; and yet, undoubtedly, God did by this means seal both Peter’s doctrine, and also their faith and godliness which heard him. He saith that they were all endowed with the Spirit, like as we saw before, that they came all encouraged to learn and obey.

This visible sign representeth unto us, as it were in a table, what an effectual instrument of God’s power the preaching of the gospel is; for he poured out his Spirit as Peter spake, to the end he might show that he sendeth not teachers to that end, that they may beat the air with the vain sound of their voice, but that he may work mightily by their voice, and may quicken the same by the power of his Spirit, to the salvation of the godly. Thus doth Paul put the Galatians (Gal 3:2.) in mind, that they received the Holy Ghost by the hearing of faith; and in another place he saith that he is the minister of the Spirit, and not of the letter, (2Co 3:6.) The gift of the tongues, and other such like things, are ceased long ago in the Church; but the spirit of understanding and of regeneration is of force, and shall always be of force, which the Lord coupleth with the external preaching of the gospel, that he may keep us in reverence of his word, and may prevent the deadly dotings, wherein brain-sick fellows enwrap themselves, whilst that, forsaking the word, they invent an erroneous and wandering spirit. But it doth not, nor shall not, always so fall out, that all those which hear the word with their outward ears, do or shall also receive the Spirit; and the ministers do seldom light upon such hearers as Peter had, who are willing, with one consent, to follow God. Yet he bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit.

Calvin: Act 10:45 - The faithful were astonished

45.The faithful were astonished He calleth them faithful who were as yet possessed with a wicked error. So the Lord doth not by and by wipe away all clouds of ignorance from his, and yet they do not darken the praise of faith before God, because he pardoneth errors and doth vouchsafe to favor it, as if it were pure and plain. And yet it is a wonder, that seeing they knew that Peter was sent of God, they would now be amazed, as at some strange and new thing, because God giveth the grace of his Spirit to those to whom he would have Christ now preached; but the sudden change is the cause of this, because, whereas God until that day had separated the Gentiles from his people as strangers and aliens, he doth now favor them both alike, and lifteth them up into the like degree of honor. Although we be also taught by this example, how hard a matter it is for us to wind out ourselves out of our errors once conceived, especially when they are of any continuance.

Calvin: Act 10:46 - For they heard them

46.For they heard them He expresseth what gifts of the Spirit were poured out upon them, and therewithal he noteth the use; to wit, that they had variety of tongues given them, so that they did glorify God with many tongues. Also, it may be gathered out of this place, that the tongues were given them not only for necessity, seeing the gospel was to be preached to strangers and to men of another language, but also to be an ornament and worship to the gospel. But ambition did afterward corrupt this second use, forasmuch as many did translate that unto pomp and vain glory which they had received to set forth the dignity of the heavenly wisdom, as Paul doth sharply reprove this fault in the Corinthians. Therefore, no marvel if God took away that shortly after which he had given, and did not suffer the same to be corrupted with longer abuse.

Calvin: Act 10:47 - Peter answered

47.Peter answered Peter reasoneth from the thing to the sign; for, seeing that baptism is an addition or appurtenance of the spiritual grace, he which hath received the Spirit is also apt [fit] to receive baptism; and this is the (most) lawful order, that the minister admit those unto the receiving of the outward sign whom God hath testified to be his children by the mark and pledge of his Spirit; so that faith and doctrine are first. And whereas unlearned men infer thereupon that infants are not to be baptized, it is without all reason. I grant that those who are strangers from the Church must be taught before the sign of adoption be given them; but I say, that the children of the faithful which are born in the Church are from their mother’s womb of the household of the kingdom of God. Yea, the argument which they use preposterously against us do I turn back [retort] upon themselves; for, seeing that God hath adopted the children of the faithful before they be born, I conclude thereupon that they are not to be defrauded of the outward sign; otherwise men shall presume to take that from them which God hath granted them. As touching the manifest grace of the Spirit, there is no absurdity therein, if ⁷²⁰ it follow after baptism in them.

And as this testimony maketh nothing for maintenance of their error, so it doth strongly refute the error of the Papists, who tie the grace of the Spirit to the signs, and think that the same is fet [fetched] from heaven with enchantments, ⁷²¹ as those witches did think that they did pull down the moon with their charms. But forasmuch as Luke saith that these had the Holy Ghost given them who were not as yet baptized, he showeth that the Spirit is not included in baptism. Lastly, we must note that the apostles were content with water alone when as they did baptize, ⁷²² and would to God this plainness had been retained amongst their posterity, and that they had not gathered here and there divers trifles, whereof baptism is filth in Popery. They think that the worthiness of baptism is adorned with oil, salt, spittle, wax-candles, whereas they are rather filthy pollutions which corrupt the pure and natural [genuine] institution of Christ.

Calvin: Act 10:48 - And he commanded them to be baptized

48.And he commanded them to be baptized It was not of necessity that baptism should be ministered by Peter’s hand, as Paul doth likewise testify that he baptized few at Corinth, for other ministers might take this charge upon them. Whereas he saith, in the name of the Lord, it must not be restrained unto the form, as we have said in the third chapter; but because Christ is the proper scope of baptism, therefore are we said to be baptized in his name. When as Luke saith, last of all, that Peter was requested by Cornelius and his kinsmen that he would tarry a few days, he commendeth in them their desire to profit. They were, indeed, endued with the Holy Ghost; but they were not so come to the top, but that confirmation was as yet profitable for them. And, according to their example, so often as opportunity to profit offereth itself, we must use it diligently; and let us not swell with pride, which stoppeth the way before doctrine. ⁷²³

Defender: Act 10:1 - Cornelius

Cornelius was a Roman by nationality, but had become a believer in the true God of creation, as revealed in nature and in the Scriptures. It is very doubtful, however, that he was a full proselyte to the Jews' religion. Peter's call to witness to Cornelius may be regarded as the official divine extension of the blessings of Israel to the Gentiles."

Defender: Act 10:4 - Thy prayers and thine alms

Even though Cornelius had not known about Christ, nor was he a practitioner of the Jewish system of sacrifice and worship, he nevertheless was a "devout man, and one that feared God ... which gave much alms to the people, and prayed to God alway" (Act 10:2), and God was pleased with this. While these actions were not capable of earning salvation, his sincere acceptance and practice of the limited spiritual light that he had received resulted in God sending more light to him. It may be that this is a model of how God may deal with those men and women of any time and nation who do accept and follow such light as they have."

Defender: Act 10:15 - What God hath cleansed

The cleansing work of Christ on the cross applied not only to the forgiveness of sins, but even to the distinction between clean and unclean animals (compare Leviticus 11, 1Ti 4:4, 1Ti 4:5). Most especially it removed the barrier between Jew and Gentile, as was made plain to Peter by this vision (Eph 4:11-22)."

Defender: Act 10:24 - Caesarea

Caesarea was a large and attractive city on the sea coast about sixty-five miles northwest of Jerusalem. It was the capital of the Roman province of Judaea, where Pontius Pilate had his palace. Its remains are a popular tourist attraction today. An inscription actually bearing a reference to Pilate was excavated in 1960."

Defender: Act 10:34 - no respecter of persons

This principle is frequently stressed in Scripture (2Ch 19:7; Rom 2:11; Col 3:25). Sometimes the reference is to personal wealth or position; here it refers to the relation between Jews and Gentiles. Before our Creator, "there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free" (Col 3:11)."

Defender: Act 10:35 - accepted with him

This is an extremely significant revelation. Before Christ, the Gentile nations were "aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12). It was possible for a Gentile to become a proselyte to Judaism, but most Gentiles never had any knowledge of this possibility. With the substitutionary death of Christ for the sins of all men, however, both Jews and Gentiles can be saved simply by grace through faith in the person and work of the Lord Jesus Christ. However, multitudes of people through the centuries since have lived and died without ever hearing the gospel, and the same is true today.

A perennial question has to do with the possibility of salvation for such people, and Peter's testimony to Cornelius seems to suggest a possible answer. Almost three thousand years ago, the prophet Hanani said "the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him" (2Ch 16:9). No one can ever be saved simply by working righteousness, for, as Solomon said: "There is no man that sinneth not" (1Ki 8:46). Nevertheless, God so loved the world that He sent His Son! He would "have all men to be saved, and to come unto the knowledge of the truth" (1Ti 2:4). Consequently, God honors those who come to fear the true God of creation and sincerely try to "work righteousness" in accord with the witness of God's law in their own conscience and any other true light they may have received (Joh 1:9; Rom 2:15). Although this in itself was not sufficient to attain salvation, in either the case of Cornelius or that of others in similar situations, nevertheless God in grace sent Peter to Cornelius to give him full understanding of the saving work of Christ, and Cornelius responded with true faith. Although it is not possible to be dogmatic, it may be that God will respond in similar fashion to others who respond to the light that God has provided for all men in nature, as well as conscience (Joh 1:9; Rom 1:20)."

Defender: Act 10:37 - baptism which John preached

John's baptism, accompanied by his preaching of repentance and salvation through the coming Lamb of God (John 1:15-34), marked the beginning of "that word" which came "preaching peace by Jesus Christ" (Act 10:36; Act 1:22)."

Defender: Act 10:38 - went about doing good

The modern world tends to ridicule "do-gooders," but if Jesus is our example, we also should go about doing good (1Pe 2:21). "To do good and to communicate forget not: for with such sacrifices God is well pleased" (Heb 13:16)."

Defender: Act 10:46 - magnify God

Just as had occurred with the Jewish believers on the day of Pentecost, the new Gentile believers were miraculously enabled by the Holy Spirit to "magnify God" in other languages. Unlike the case at Samaria (see note on Act 8:17), there were probably people in this Gentile crowd who knew various languages, especially Latin, Greek, Aramaic and Hebrew (Cornelius had invited his friends and relatives - Act 10:24) so the sudden manifestation would be recognized by all as supernatural, and as a duplicate of that which had occurred in Jerusalem. This was clear confirmation of the truth revealed to Peter in his dream, namely, that there was no longer to be any distinction in the church between Jews and Gentiles. The same special outpouring had been given at the spiritual baptism of both "local churches," and therefore the same water baptism followed in both cases.

Another important principle may also have been illustrated here. Because of the faith and concern of one man who responded to the limited light he had, God sent a messenger not only to lead him to full saving knowledge of Christ, but also to lead many of his friends and relatives to the Lord as well."

TSK: Act 10:1 - in // a centurion // Italian

Cir, am 4045, ad 41

in : Act 8:40, Act 21:8, Act 23:23, Act 23:33, Act 25:1, Act 25:13

a centurion : Act 22:25, Act 27:1, Act 27:31, Act 27:43; Mat 8:5-13, Mat 27:54; Luk 7:2

Italian : The Italian band, or rather cohort, σπειρα [Strong’ s G4686], (a regiment sometimes consisting of from 555 to 1,105 infantry), is not unknown to the Roman writers (see Tacitus); and Gruter gives an inscription in which it is mentioned, which was found in the Forum Sempronii, on a fine marble table. Act 27:1

TSK: Act 10:2 - devout // one // with // which // and prayed

devout : Act 10:7, Act 10:22, Act 2:5, Act 8:2, Act 13:50, Act 16:14, Act 22:12; Luk 2:25

one : Act 10:35, Act 9:31, Act 13:16, Act 13:26; 1Ki 8:43; 2Ch 6:33; Job 1:1; Psa 102:15; Ecc 7:18; Isa 59:19; Dan 6:26; Rev 15:4

with : Act 10:7, Act 16:15, Act 18:8; Gen 18:19; Jos 24:15; Job 1:5; Psa 101:6-8

which : Act 10:4, Act 10:22, Act 10:31, Act 9:36; Psa 41:1; Isa 58:7, Isa 58:8; Luk 7:4, Luk 7:5; Rom 15:26, Rom 15:27; 2Co 9:8-15

and prayed : Act 9:11; Psa 25:5, Psa 25:8, Psa 25:9, Psa 55:17, Psa 86:3 *marg. Psa 88:1, Psa 119:2; Pro 2:3-5; Dan 6:10,Dan 6:16, Dan 6:20; Mat 7:7, Mat 7:8; Luk 18:1; Col 4:2; 1Th 5:17; Jam 1:5

TSK: Act 10:3 - saw // about // an // Cornelius

saw : Job 4:15, Job 4:16; Dan 9:20,Dan 9:21

about : Act 10:30, Act 3:1; Mat 27:46; Luk 23:44-46

an : Act 5:19, Act 11:13, Act 12:7-11, Act 27:23; Luk 1:11, Luk 2:10,Luk 2:11, Luk 2:13; Heb 1:4, Heb 1:14

Cornelius : Act 9:4; Exo 33:17; Isa 45:4

TSK: Act 10:4 - he was // What // thy // thine

he was : Dan 10:11; Luk 1:12, Luk 1:29, Luk 24:5

What : Act 9:5, Act 9:6, Act 22:10; 1Sa 3:10

thy : Act 10:31; 2Ch 6:33, 2Ch 32:24; Psa 141:2; Isa 43:26; Mal 3:16; Luk 1:13; Phi 4:6

thine : Isa 45:19; Phi 4:18; Heb 6:10, Heb 13:16

TSK: Act 10:5 - send // whose

send : Act 10:32, Act 9:38, Act 15:7, Act 16:9

whose : Mar 3:16; Joh 1:42

TSK: Act 10:6 - one // he shall

one : Act 9:43

he shall : Act 9:6, Act 11:13, Act 11:14; Joh 7:17; Rom 10:14-17; Eph 4:8-12

TSK: Act 10:7 - two // and a

two : Act 10:2; Gen 24:1-10,Gen 24:52; Jdg 7:10; 1Sa 14:6, 1Sa 14:7; 1Ti 6:2; Phm 1:16

and a : Act 10:1; Mat 8:9, Mat 8:10; Luk 3:14

TSK: Act 10:8 - he sent

he sent : Act 10:33, Act 26:19; Psa 119:59, Psa 119:60; Ecc 9:10; Gal 1:16

TSK: Act 10:9 - Peter // the sixth

Peter : Act 10:8, Act 11:5-10; 1Sa 9:25; Zep 1:5; Mat 6:6; Mar 1:35, Mar 6:46; 1Ti 2:8

the sixth : Act 6:4; Psa 55:17; Dan 6:10; Mat 20:5, Mat 27:45; Eph 6:18

TSK: Act 10:10 - he became // he fell

he became : Mat 4:2, Mat 12:1-3, Mat 21:18

he fell : Act 22:17; Num 24:4, Num 24:16; Eze 8:1-3, Eze 11:24, Eze 40:2; 2Co 12:2-4; Rev 1:10, Rev 4:2, Rev 4:3

TSK: Act 10:11 - saw // and a // vessel

saw : Act 7:56; Eze 1:1; Luk 3:21; Joh 1:51; Rev 4:1, Rev 11:19, Rev 19:11

and a : Gen 49:10; Isa 11:6-14, Isa 19:23-25, Isa 43:6, Isa 56:8; Mat 8:11, Mat 13:47, Mat 13:48; Joh 11:52, Joh 12:32; Rom 1:16, Rom 3:29-31, Rom 9:4, Rom 15:9-12, Rom 16:25, Rom 16:26; Gal 2:15, Gal 3:28; Eph 1:10, Eph 3:6; Col 3:11

vessel : The word σκευος [Strong’ s G4632], which corresponds to the Hebrew kelee , denotes every kind of vessel or utensil, anything which may be considered as a receptacle; and is therefore applicable to a sheet οθονη [Strong’ s G3607], or anything woven from flax, tied up at the four corners, which our word vessel is not.

TSK: Act 10:12

Gen 7:8, Gen 7:9; Isa 11:6-9, Isa 65:25; Joh 7:37; 1Co 6:9-11

TSK: Act 10:13 - Rise // kill

Rise : Act 10:10; Jer 35:2-5; Joh 4:31-34

kill : Or, sacrifice and eat, θυσον [Strong’ s G2378], και [Strong’ s G2532], φαγε [Strong’ s G5315]. The spirit of the heavenly direction seems to be this, say Dr. A. Clarke, ""The middle wall of the partition is now 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 preparedcaps1 . gcaps0 o and offer it to God; and let thy soul feed on the fruits of his mercy,""etc.

TSK: Act 10:14 - Not // for

Not : Gen 19:18; Exo 10:11; Mat 16:22, Mat 25:9; Luk 1:60

for : Lev. 11:1-17, Lev 20:25; Deut. 14:1-29; Eze 4:14, Eze 44:31

TSK: Act 10:15 - What

What : Act 10:28, Act 11:9, Act 15:9, Act 15:20,Act 15:29; Mat 15:11; Rev 14:14-17, Rev 14:20; 1Co 10:25; Gal 2:12, Gal 2:13; 1Ti 4:3-5; Tit 1:15; Heb 9:9, Heb 9:10

TSK: Act 10:16 - thrice

thrice : Gen 41:32; Joh 21:17; 2Co 13:1

TSK: Act 10:17 - while // the men

while : Act 10:19, Act 2:12, Act 5:24, Act 25:20; Joh 13:12; 1Pe 1:11

the men : Act 10:7-18, Act 9:43

TSK: Act 10:18 - and asked

and asked : Act 10:5, Act 10:6, Act 11:11

TSK: Act 10:19 - the Spirit

the Spirit : Act 8:29, Act 11:12, Act 13:2, Act 16:6, Act 16:7, Act 21:4; Joh 16:13; 1Co 12:11; 1Ti 4:1

TSK: Act 10:20 - and get // for

and get : Act 8:26, Act 9:15, Act 15:7; Mar 16:15

for : Act 9:17, Act 13:4; Isa 48:16; Zec 2:9-11

TSK: Act 10:21 - Behold // what

Behold : Joh 1:38, Joh 1:39, Joh 18:4-8

what : Act 10:29; Mar 10:51

TSK: Act 10:22 - Cornelius // a just // of good // and to

Cornelius : Act 10:1-5

a just : Act 24:15; Hos 14:9; Hab 2:4; Mat 1:19; Mar 6:20; Luk 2:25, Luk 23:50; Rom 1:17; Heb 10:38, Heb 12:23

of good : Act 6:3, Act 22:12; Luk 7:4, Luk 7:5; 1Ti 3:7; Heb 11:2; 3Jo 1:12

and to : Act 10:6, Act 10:33, Act 11:14; Joh 5:24, Joh 6:63, Joh 6:68, Joh 13:20, Joh 17:8, Joh 17:20; Rom 10:17, Rom 10:18; 2Co 5:18; 2Pe 3:2

TSK: Act 10:23 - and lodged // on // and certain

and lodged : Gen 19:2, Gen 19:3, Gen 24:31, Gen 24:32; Jdg 19:19-21; Heb 13:2; 1Pe 4:9

on : Act 10:29, Act 10:33; Ecc 9:10

and certain : Act 10:45, Act 9:38, Act 9:42, Act 11:12; 2Co 8:21

TSK: Act 10:24 - the morrow // Caesarea // and had

the morrow : Act 10:9

Caesarea : This city, once an obscure fortress called Strato’ s Tower, was built and superbly decorated by Herod the Great and called Cesarea, in honour of Augustus Cesar, to whom he dedicated it in the 28th year of his reign. It was situated on the shore of the Mediterranean, between Joppa and Dora, with a haven, rendered by Herod the most convenient on the coastcaps1 . acaps0 ccording to Ibn Idris and Abulfeda, 30 miles from Jaffa or Joppa, 32 from Ramlay, and 36 from Acco or Ptolemais; and, according to Josephus, 600 stadia, or 75 miles from Jerusalem, though the real distance is probably not more than 62 miles. Nothing now remains of the former splendour of Cesareacaps1 . tcaps0 he supposed sites of the ancient edifices are mere mounds of indefinable form; the waves wash the ruins of the mole, the tower, and the port; the whole of the surrounding country is a sandy desert; and not a creature except beasts of prey, resides within many miles of this silent desolation.

and had : Isa 2:3; Mic 4:2; Zec 3:10, Zec 8:20-23; Mat 9:9, Mat 9:10; Mar 5:19, Mar 5:20; Luk 5:29; Joh 1:41-49, Joh 4:28, Joh 4:29, Joh 1:1-3

TSK: Act 10:25 - and fell

and fell : Act 14:11-13; Dan 2:30,Dan 2:46; Mat 8:2, Mat 14:33; Rev 19:10, Rev 22:8, Rev 22:9

TSK: Act 10:26 - Stand

Stand : Act 14:14, Act 14:15; Isa 42:8, Isa 48:13; Mat 4:10; 2Th 2:3, 2Th 2:4; Rev 13:8, Rev 19:10, Rev 22:9

TSK: Act 10:27 - and found

and found : Act 10:24, Act 14:27; Joh 4:35; 1Co 16:9; 2Co 2:12; Col 4:3

TSK: Act 10:28 - that it // but

that it : Act 11:2, Act 11:3, Act 22:21, Act 22:22; Joh 4:9, Joh 4:27, Joh 18:28; Gal 2:12-14

but : Act 10:15, Act 10:34, Act 11:9, Act 15:8, Act 15:9; Isa 65:5; Luk 18:11; Eph 3:6, Eph 3:7

TSK: Act 10:29 - as soon // I ask

as soon : Act 10:19, Act 10:20; Psa 119:60; 1Pe 3:15

I ask : Act 10:21

TSK: Act 10:30 - Four // I was // behold

Four : Act 10:7-9, Act 10:23, Act 10:24

I was : Act 10:3; Ezr 9:4, Ezr 9:5; Neh 9:1-3; Dan 9:20,Dan 9:21

behold : Act 1:10; Mat 28:3; Mar 16:6; Luk 24:4

TSK: Act 10:31 - thy // are

thy : Isa 38:5; Dan 9:23, Dan 10:12; Luk 1:13

are : Act 10:4; Lev 2:2, Lev 2:9, Lev 5:12; Phi 4:18; Heb 6:10; Rev 5:8, Rev 8:3, Rev 8:4

TSK: Act 10:32 - therefore

therefore : Act 10:5-8

TSK: Act 10:33 - are we

are we : Act 17:11, Act 17:12, Act 28:28; Deu 5:25-29; 2Ch 30:12; Pro 1:5, Pro 9:9, Pro 9:10, Pro 18:15, Pro 25:12; Mat 18:4, Mat 19:30; Mar 10:15; 1Co 3:18; Gal 4:14; 1Th 2:13; Jam 1:19, Jam 1:21; 1Pe 2:1, 1Pe 2:2

TSK: Act 10:34 - opened // Of a

opened : Act 8:35; Mat 5:2; Eph 6:19, Eph 6:20

Of a : Deu 10:17, Deu 16:19; 2Ch 19:7; Job 34:19; Psa 82:1, Psa 82:2; Mat 22:16; Luk 20:21; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:11, Col 3:25; Jam 2:4, Jam 2:9; 1Pe 1:17

TSK: Act 10:35 - in // feareth // is

in : Act 15:9; Isa 56:3-8; Rom 2:13, Rom 2:25-29, Rom 3:22, Rom 3:29, Rom 3:30, Rom 10:12, Rom 10:13; 1Co 12:13; Gal 3:28; Eph 2:13-18, Eph 3:6-8; Phi 3:3; Col 1:6, Col 1:23-27, Col 3:11

feareth : Act 10:2, Act 9:31; Job 28:28; Psa 19:9, Psa 85:9, Psa 111:10; Pro 1:7, Pro 2:5, Pro 3:7, Pro 16:6; Ecc 12:13; 2Co 7:1; Eph 5:21; 1Jo 2:29

is : Gen 4:5-7; Hos 8:13; Luk 1:28 *marg. Eph 1:6; Heb 11:4-6

TSK: Act 10:36 - word // preaching // he is

word : Act 2:38, Act 2:39, Act 3:25, Act 3:26, Act 11:19, Act 13:46; Mat 10:6; Luk 24:47

preaching : Psa 72:1-3, Psa 72:7, Psa 85:9, Psa 85:10; Isa 9:6, Isa 32:15-17, Isa 55:12, Isa 57:19; Luk 2:10-14; 2Co 5:18-21; Eph 2:13-18; Col 1:20; Heb 7:2, Heb 7:3, Heb 13:20

he is : Act 2:36, Act 5:31; Psa 2:6-8, Psa 24:7-10, Psa 45:6, Psa 45:11, Psa 110:1, Psa 110:2; Isa 7:14, Isa 45:21-25; Jer 23:5, Jer 23:6; Dan 7:13, Dan 7:14; Hos 1:7; Mic 5:2; Mal 3:1; Mat 11:27, Mat 22:44-46; Mat 28:18; Joh 3:35, Joh 3:36, Joh 5:23-29; Rom 10:11-13, Rom 14:9; 1Co 15:27, 1Co 15:47; Eph 1:20-23, Eph 4:5-12; Phi 2:11; Col 1:15-18; Heb 1:2, Heb 1:6-12; 1Pe 3:22; Rev 1:5, Rev 1:18, Rev 17:14, Rev 19:16

TSK: Act 10:37 - ye know // which // after

ye know : Act 2:22, Act 26:26, Act 28:22

which : Luk 4:14, Luk 23:5

after : Act 1:22, Act 13:24, Act 13:25; Mat 3:1-3, Mat 4:12-17; Mar 1:1-5, Mar 1:14, Mar 1:15; Joh 4:1-3

TSK: Act 10:38 - God // who // healing // for

God : Act 2:22, Act 4:27; Psa 2:2, Psa 2:6 *marg. Psa 45:7; Isa 11:2, Isa 42:1, Isa 61:1-3; Mat 12:28; Luk 3:22, Luk 4:18; Joh 3:34; Joh 6:27, Joh 10:36-38; Heb 1:9

who : 2Ch 17:9; Mat 4:23-25, Mat 9:35, Mat 12:15, Mat 15:21-31; Mar 1:38, Mar 1:39, Mar 3:7-11; Mar 6:6, Mar 6:54-56; Luk 7:10-17, Luk 7:21-23, Luk 9:56; 1Pe 5:8

healing : Mar 5:13-15, Mar 7:29, Mar 7:30; Luk 4:33-36, Luk 9:42; Heb 2:14, Heb 2:15; 1Jo 3:8

for : Joh 3:2, Joh 10:32, Joh 10:38, Joh 16:32

TSK: Act 10:39 - we are // whom

we are : Act 10:41, Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32, Act 13:31; Luk 1:2, Luk 24:48; Joh 15:27

whom : Act 2:23, Act 2:24, Act 3:14, Act 3:15, Act 4:10, Act 5:30, Act 7:52, Act 13:27-29; Gal 3:13; 1Pe 2:24

TSK: Act 10:40

Act 13:30,Act 13:31, Act 17:31; Mat 28:1, Mat 28:2; Rom 1:4, Rom 4:24, Rom 4:25, Rom 6:4-11, Rom 8:11, Rom 14:9; 1Co 15:3, 1Co 15:4, 1Co 15:12-20; 2Co 4:14; Heb 13:20; 1Pe 1:21

TSK: Act 10:41 - Not // witnesses // even

Not : Act 10:39, Act 1:2, Act 1:3, Act 1:22, Act 13:31; Joh 14:17, Joh 14:22, 20:1-21:25

witnesses : Joh 15:16

even : Luk 24:30,Luk 24:41-43; Joh 21:13

TSK: Act 10:42 - he commanded // that it

he commanded : Act 1:8, Act 4:19, Act 4:20, Act 5:20,Act 5:29-32; Mat 28:19, Mat 28:20; Mar 16:15, Mar 16:16; Luk 24:47, Luk 24:48; Joh 21:21, Joh 21:22

that it : Act 17:31; Matt. 25:31-46; Joh 5:22-29; Rom 14:9, Rom 14:10; 2Co 5:10; 2Ti 4:1, 2Ti 4:8; 1Pe 4:5; Rev 1:7, Rev 20:11-15, Rev 22:12

TSK: Act 10:43 - him // through // whosoever

him : Act 26:22; Isa 53:11; Jer 31:34; Dan 9:24; Mic 7:18; Zec 13:1; Mal 4:2; Luk 24:25-27, Luk 24:44-46; Joh 1:45, Joh 5:39, Joh 5:40; 1Pe 1:11; Rev 19:10

through : Act 3:16, Act 4:10-12; Joh 20:31; Rom 5:1, Rom 6:23; Heb 13:20

whosoever : Act 13:38, Act 13:39, Act 15:9, Act 26:18; Mar 16:16; Joh 3:14-17, Joh 5:24; Rom 8:1, Rom 8:34, Rom 10:11; Gal 3:22; Eph 1:7; Col 1:14

TSK: Act 10:44 - the Holy Ghost

the Holy Ghost : Act 2:2-4, Act 4:31, Act 8:15-17, Act 11:15, Act 19:6

TSK: Act 10:45 - they // the Gentiles

they : Act 10:23, Act 11:3, Act 11:15-18; Gal 3:13, Gal 3:14

the Gentiles : Gal 2:15; Eph 2:11, Eph 3:5-8; Col 2:13, Col 2:14

TSK: Act 10:46 - speak

speak : Act 2:4, Act 2:11, Act 19:6; 1Co 14:20-25

TSK: Act 10:47

Act 8:12, Act 8:36, Act 11:15-17, Act 15:8, Act 15:9; Gen 17:24-26; Rom 4:11, Rom 10:12

TSK: Act 10:48 - commanded // the name // Then

commanded : Joh 4:2; 1Co 1:13-17; Gal 3:27

the name : Act 2:38, Act 8:16

Then : Act 16:15; Joh 4:40

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 10:1 - In Caesarea // Cornelius

Act 10:1-8 Cornelius, a devout centurion, being commanded by an

angel, sendeth for Peter,

Act 10:9-16 who in the mean time is prepared by a heavenly vision,

Act 10:17-24 and, receiving a command from the Spirit, goeth with

the messengers to Caesarea.

Act 10:25-33 Cornelius receiveth him with great respect, and

showeth the occasion of his sending for him.

Act 10:34-43 Peter preacheth Christ to him and his company.

Act 10:44-48 The Holy Ghost falleth on them, whereupon they are baptized.

In Caesarea in Caesarea Palestine, as it was called in contra distinction to Caesarea Philippi.

Cornelius a Roman by his name; which name was ordinarily to be found amongst the families of the Scipios and Syllas.

A band answers either to a regiment amongst us, or to a legion amongst the Romans (this latter was far greater than the former).

It was called the Italian band as being composed of Italian soldiers, and might be used as a guard of the proconsul, who dwelt at Caesarea, who was that Felix we read of, Act 23:24 .

Poole: Act 10:2 - A devout man // With all his house // Prayed to God alway

A devout man this Cornelius was a proselyte of the gate, or such as observed the seven precepts of Noah, and lived without giving any offence to the Jews.

With all his house it was a very good sign that he feared God, in that he engaged all his house to do the like, at least outwardly, which was as much as he could do: this was spoken by God in Abraham’ s commendation, Gen 18:19 .

Prayed to God alway he did not neglect the seasons of prayer, especially the time of offering the morning and evening sacrifice, which by prayer they desired to partake the benefit of by which Christ our sacrifice, and his merits, were figured unto them. Cornelius indeed prayed always, or at all times, taking time in a moral sense, for the seasons and opportunities for such a duty; (as we are commanded to give thanks always, Eph 5:20 ); but he could not pray always, or at all times, taking time in a natural sense, for then he must have neglected all other duties; however, his endeavour was to keep his heart always in a praying disposition.

Poole: Act 10:3 - In a vision // About the ninth hour

In a vision not in a dream or rapture, but sensibly and plainly.

About the ninth hour their ninth hour was with us about three o’ clock in the afternoon; being the ordinary time for the evening sacrifice; and, by consequence, their time of prayer, Act 3:1 . And this devout man doth not seek God’ s face in vain; Cornelius had been faithful in a little, and God would give him much; rather than he should want further instruction, who had improved what he had already, God here sends an angel, and soon after an apostle unto him.

Poole: Act 10:4 - He was afraid // And said, "What is it, Lord?" // Thy prayers and thine alms // Are come up for a memorial before God

He was afraid the angel appeared in so great splendour: all admiration hath some fear with it.

And said, "What is it, Lord?" This is equivalent to, "What wilt thou have me to do?" and shows that Cornelius was prepared to hear the message.

Thy prayers and thine alms prayer and alms are joined together in our Saviour’ s discourse concerning them, Mat 6:1-7 and in the apostle’ s order about them, 1Co 16:1 : alms are our sacrifices now under the gospel, Phi 4:18 Heb 13:16 .

Are come up for a memorial before God an allusion to the offering up of incense under the law; the smoke of the incense did ascend, and so David desires that his prayers might ascend toward God, Psa 141:2 : thus, under the gospel, prayers are resembled to incense, Rev 8:3 . That prayers are said to come up for a memorial, is but the pursuance of the same metaphor; for, Lev 2:2 , the frankincense, &c. was the memorial there commanded to be burned; and all this only to represent unto us how well pleasing the prayers of his people are unto God through Christ, and that God keeps in remembrance all those things they thus desire of him, and in his time and measure (which are the best circumstances) bestows all upon them: but let not prayers and alms, which God here hath put together, be put asunder, and in due time we shall reap.

Poole: Act 10:5 - Joppa

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

Poole: Act 10:6

These particulars, when found true by Cornelius, did very much advantage him towards his believing what Peter in the name of the Lord did tell him.

Poole: Act 10:7 - Two of his household servants // A devout soldier // Waited on him continually

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

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

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

Poole: Act 10:8

Thus on Cornelius’ s side all things are disposed towards his receiving of the gospel; and the same providence, at the same time, disposes all things on Peter’ s part towards his coming to publish it: for, . see Act 10:9

Poole: Act 10:9 - Peter went up upon the housetop to pray // The sixth hour

These houses were flat on the tops, and therefore they were commanded to make battlements for them, Deu 22:8 .

Peter went up upon the housetop to pray that he might from thence view the temple, which was a type of Christ, through whom only we and our prayers can be acceptable unto God; hence, 1Ki 8:30 , &c., there is so often mention made of praying towards the city, and towards the place which God should choose; this Daniel practised, though upon the hazard of his life, when both city and temple were ruined, Dan 6:10 .

The sixth hour with them is high noon, or midday, and is accounted one of the three times of prayer, see Act 3:1and was, as the Jews say, recommended to them by Isaac; howsoever, it was the time when they might begin to prepare the evening sacrifice: none of these causes need to be assigned, for doubtless this blessed apostle did watch unto prayer, 1Pe 4:7 , and desirously laid hold upon all opportunities to pour out his soul unto God.

Poole: Act 10:10 - He became very hungry // He fell into a trance

He became very hungry he might be more than ordinarily hungry, to fit or suit the vision, which is hereafter mentioned.

He fell into a trance: the most excellent way of God’ s manifesting himself unto man, is by a trance; (and they reckon seven ways, in which God makes himself known unto man); but what this trance was is diversly expressed: it is certain. that in it the soul was, as it were. absent from the body, drawn off from the perception of earthly and sensible things, and enabled unto the perception of heavenly mysteries: in such an ecstasy was St. Paul, 2Co 12:2 , and St. John, Rev 1:10 , who is therefore said to be in the Spirit.

Poole: Act 10:11 - And saw heaven // Opened // Vessel // Knit at the four corners

And saw heaven either visibly to his corporal eyes, as to St. Stephen’ s; or rather mentally, more suitably to the rapture mentioned in the former verse.

Opened which might signify, that heaven, that was shut to the children of men by the first Adam, was now by Christ, the Second Adam, opened to all believers.

Vessel this word is taken for any utensil commonly used about the house; and, with the

sheet here spoken of, bears an analogy to a table and table cloth amongst us.

Knit at the four corners so gathered up or knit, that the viands, Act 10:12 , might not fall down. And this Peter saw to come from heaven, to show that the liberty of taking Cornelius and other Gentiles into the church, did come from thence only.

Poole: Act 10:12

As well unclean beasts, such as were forbidden by the law, as clean, such as by the law might be eaten.

Poole: Act 10:13

Of that thou seest, without any exception, whether they be clean, or (formerly) unclean creatures. The moral of which command is, that he might now converse with Jews and Gentiles indifferently, and preach unto these also the word of life.

Poole: Act 10:14

These words may signify one and the same thing, and the latter explain the former; showing that those things are said to be common, which the law, by forbidding them, had made unclean. Others make some difference; and by things common, understand all sorts of creatures, which were forbidden to the Jews, but were commonly fed upon by all nations round about them; and by things unclean, they understand such as by accident became so, as when any of the creatures permitted for use was strangled.

Poole: Act 10:15

Do not make in thy esteem, or practice, as common that is, polluted. The Jews did imagine, that by unclean creatures were meant the Gentiles, as by clean creatures they would have themselves to be understood; howsoever, they opposed common unto holy; indeed a holy man is (as they called him) a singular man: it was God that cleansed Cornelius, turning him from idolatry to the worship of the true God, from darkness unto light.

Poole: Act 10:16

Whereby this great mystery of the conversion of the Gentiles, and taking them into the church, might be the more confirmed, and fixed in St. Peter’ s mind.

Poole: Act 10:17 - Doubted in himself // behold, the men

Doubted in himself recollecting himself; for the vision had so affected him, that it had put him into a kind of ecstasy, out of which when he came to himself,

behold, the men the two servants and the soldier which Cornelius had sent.

Poole: Act 10:18

Being strangers, they address themselves to such of the house as came to the door.

Poole: Act 10:19 - Thought on the vision // The Spirit said unto him

Thought on the vision set himself to meditate upon that he had seen and heard.

The Spirit said unto him the Holy Spirit informs him further. Thus whosoever meditares carefully upon what he hears from God’ s word, God will never leave him without sufficient instruction.

Poole: Act 10:20 - Arise therefore // Doubting nothing

Arise therefore immediately put thyself upon the journey.

Doubting nothing spend no time in disputing within thyself, because that they, unto whom thou art sent, are not Jews.

Poole: Act 10:21

Peter being in no small consternation, and not perfectly knowing whither all this tended, makes the more exact inquiry.

Poole: Act 10:22 - Was warned from God

That they might speed in their message, they labour to prevent all prejudice Peter might have against Cornelius, who was a Gentile by title; telling him:

1. That he was a just man as is said of Joseph, Mat 1:19 .

2. That he worshipped the true God the same with the Jews, and not the false gods of the Gentiles.

3. That he was reputed a pious and good man, and so it would be no disparagement to the apostles to go unto him.

Was warned from God: this argument St. Peter could not deny. When God’ s command is evident, his people are determined and resolved.

Poole: Act 10:23 - And on the morrow Peter went away with them // And certain brethren from Joppa accompanied him

And on the morrow Peter went away with them he delays not to obey the heavenly vision; but as Abraham took his journey the very next morning after that he had received the command, Gen 22:3 , so did Peter here, and bis dat qui cito dat, he doubles his obedience that obeys speedily and cheerfully.

And certain brethren from Joppa accompanied him these brethren were six in number, as Act 11:12 ; who might undertake this journey,

1. Out of respect to Peter, to accompany him.

2. Being moved at the extraordinary visions that were spoken of. But especially:

3. Disposed by the providence of God to accompany St. Peter, that they might testify the grace of God that was come unto the Gentiles, when it might be afterwards questioned.

Poole: Act 10:24 - His kinsmen // And near friends

Joppa was about fifteen leagues from Caesarea, so that the next day after they set out they might easily come from Joppa thither.

His kinsmen his relations.

And near friends and such as he had the greatest love and kindness for; he thought that he could not express it better, than by giving them an opportunity to hear the word of life, and to gain instruction for their souls: and probably those here spoken of were reckoned as friends, and near friends, by Cornelius, because they were such aswith him had forsaken all pagan idolatry, and were worshippers of the true and living God.

Poole: Act 10:25 - As Peter was coming in, Cornelius met him // Worshipped him

As Peter was coming in, Cornelius met him into Cornelius’ s house, for he hastened to meet with him.

Worshipped him Cornelius worshipped with the most humble civil worship; but he could not think him to be God, and therefore he did give him no Divine worship, he having forsaken the idolatry of the Gentiles; but might perhaps think him to have been an angel, and intended to worship him accordingly, for which he is blamed in the following verse.

Poole: Act 10:26

It is certain that Peter did think this worship Cornelius gave him to have exceeded; and here he blames him for it, telling him, he was but a man like unto him; and he needed not give any further reason of his reproof, for man must adore, but by no means may be adored; no, nor take too much honour unto himself.

Poole: Act 10:27 - As he talked with him

As he talked with him they went talking together into the house, probably of the goodness of God, that they should be directed so happily unto one another; for they could not but see and acknowledge God in it.

Poole: Act 10:28 - Unclean

God himself did erect a partition wall betwixt his people and other nations, Jews and Gentiles; hence by God’ s own command the Jews might not have any familiar converse with the Gentiles, especially they might not marry with them. The Jews themselves had made this partition wall much larger, and they held it unlawful to eat with any of the Gentiles, or to go so much as into their houses; hence that objection made upon this occasion against St. Peter, Act 11:3 .

Unclean no man is now unclean by any ceremonial uncleanness, because he is not circumcised, or because he is not sprinkled with the blood of bulls, Heb 9:13 ; yet sin hath defiled the whole mass of mankind, and they are equally by nature morally unclean.

Poole: Act 10:29 - Gainsaying // I ask therefore for what intent ye have sent for me?

Gainsaying or delay.

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

Poole: Act 10:30 - Four days ago I was fasting until this hour // The ninth hour // A man // In bright clothing

Four days ago I was fasting until this hour Cornelius does not intend to declare by this how long he had fasted; but he tells him when he, being fasting, saw the vision, which was four days before, at the same time of the day.

The ninth hour which was a time of prayer, it being the time of offering the evening sacrifice: see Act 3:1 .

A man in appearance, but an angel indeed, as in Act 10:3 .

In bright clothing why angels appeared in bright or white raiment, see Act 1:10 .

Poole: Act 10:31 - Alms // In the sight of God

Alms of which see in Act 10:4 .

In the sight of God unto which, not only the outward gift, but the inward affection, is visible; and this is peculiarly in the sight of God, the other may be seen also by men.

Poole: Act 10:32

The substance of this verse is in Act 10:5,6 which we read before. Cornelius might say this to excuse his sending for Peter, being a stranger to him; as also to encourage Peter to speak in such a matter as God had appeared in.

Poole: Act 10:33 - Immediately therefore I sent to thee // Thou hast well done that thou art come // Present before God

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

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

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

Poole: Act 10:34 - Opened his mouth // God is no respecter of persons

Opened his mouth an expression used (as formerly) in matters of great moment, as Mat 5:2 .

God is no respecter of persons God does not accept of one because he is a Jew, and respect another because he is a Gentile; though St. Paul, being prejudiced by his education, had been carried along with that error of the Jews; against which, notwithstanding, God had declared himself even unto them, Deu 10:17 , which is also confirmed unto us in the New Testament, Rom 2:11 1Pe 1:17 : so that our being of any nation or any condition, rich or poor, honoured or despised, on the one side recommends us not unto God, and on the other side it will not hinder us from being accepted with the Lord.

Poole: Act 10:35 - In every nation // Feareth him, and worketh righteousness

In every nation even though Romans or Italians, of which nation Cornelius was, and might probably be worse thought of by the Jews, because they supposed themselves to have been hardly used by them.

Feareth him, and worketh righteousness these two particulars include the observation of both tables of the law: the fearing of God comprehends piety, that is, the true worship of the true God; and working righteousness, includes all the duties to our neighbour; and both describe a truly good and holy man, such as Cornelius was; unto whose case this is to be applied.

Poole: Act 10:36 - The word // He is Lord of all

The word the word of reconciliation between God and man, not only between God and the Jews, but between him and the Gentiles also, he had

sent unto Israel by his prophets formerly. God is said to create peace to him that is afar off, the Gentile, as well as to him that is near, the Jew, Isa 57:19 ; and that salvation was not limited to the Jews only, Psa 72:7,8 Isa 49:6 , might be known unto them by the examples of Melchizedck, Job, and Naaman, who did no ways belong unto them; but this was now more manifest: God preaching this peace between himself and all nations indifferently:

1. By Christ in his own person preaching this, Mat 8:11 , and telling them that by his death he would draw all men unto him, Joh 12:32 .

2. This peace is preached to be had by Christ, or only through Christ, by the angels themselves, Luk 2:14 . And:

3. By all the apostles and ministers of the gospel. Speaking to the Gentiles, St. Paul says, Ye who were afar off are made nigh by the blood of Christ, Eph 2:13 ; and it was their constant doctrine, that there was no name under heaven by which men could be saved, but the name of Christ, Act 4:12 ; and that it was all one whether they were Greeks or Jews, &c., but Christ is all, and in all, Col 3:11 : so that in this doctrine there is an exact harmony between the Old and New Testaments, the prophets and the apostles.

He is Lord of all Christ is Lord, not of the Jews, or one people, only; but of the Gentiles, all nations, also, as Mat 28:19,20 Ro 3:29 .

Poole: Act 10:37 - After the baptism which John preached

They had heard of the doctrine of the gospel by common fame and report, which could not but spread abroad; all might know that Christ and his apostles did preach, though these might be ignorant of the particular doctrines which they taught, and which Peter was now sent to instruct them in: or by the word (in a usual Hebraism) the matter of the gospel may be meant, as the life, death, and resurrection of our blessed Saviour, which they could not but have heard several reports of.

After the baptism which John preached who, as the Elijah who was promised, Mal 4:5 , was the forerunner of the Lord.

Poole: Act 10:38 - God anointed Jesus // Of Nazareth // With the Holy Ghost and with power // Who went about doing good // Healing all that were oppressed of the devil // For God was with him

God anointed Jesus: it was usual to anoint their kings, priests, and prophets, unto all which offices Christ was anointed by his Father; hence called Christ, as in the Old Testament the Messiah.

Of Nazareth: the apostle is not ashamed of this name, though given to our Saviour by way of contempt; he gloried in the cross of Christ.

With the Holy Ghost and with power Christ was endued with the Almighty Spirit of God, and with the power of it.

Who went about doing good: all the miracles our blessed Saviour wrought, were works of mercy, for the benefit and relief of those upon whom he wrought them: he could have wrought miracles to destroy and ruin such as would not believe in him, which he was often provoked unto; nay, his apostles would have had him but to permit them by fire from heaven to destroy the Samaritans, Luk 9:54 , and he would not.

Healing all that were oppressed of the devil: the deliverances our Saviour so often wrought upon such as were possessed of devils, was to show unto them that he was come to destroy the works of the devil, aim to cast him out of the souls of men who were spiritually possessed by him; which also our Saviour did, so that it was a happy calamity for them, which brought them to Christ.

For God was with him God was with our Saviour,

1. By his might and power doing such miracles.

2. In his extraordinary love to him, Mat 3:17 , and always hearing of him, Joh 11:42 . And also,

3. God was with Christ ousiwdwv , in the fulness of the Godhead, Col 2:9 .

Poole: Act 10:39 - We are witnesses // Whom they slew

We are witnesses the apostles, whom Christ had chosen to go in and out with him, and to be eye and ear witnesses of all that was done by him, or against him.

Whom they slew: their killing of our Saviour is the rather here spoken of, to show how rightfully the Jews were now to be forsaken, and that they had no cause to complain of the calling in of the Gentiles, being themselves had in such a manner rejected Christ; but especially, that they who were here met, and we, all might consider, how much it cost our blessed Saviour to deliver us from sin and hell. He was made a curse for us, Gal 3:13 , as Deu 21:23 that the blessing of Abraham might come upon us, Gal 3:14 .

Poole: Act 10:40

Lest these Gentiles be deterred from believing in Christ, and take offence at his cross, St. Peter preached unto them the resurrection, which suddenly and powerfully followed. And this he tells them was unquestionable, as appeared by all the ways that any thing can be proved by; Christ was seen, and heard, and felt after his resurrection, as the beloved disciple tells us, 1Jo 1:1 , and manifested his victory over death for us.

Poole: Act 10:41 - Not to all the people // But unto witnesses // Eat and drink with him

Not to all the people: Christ after his resurrection appeared not to the wicked Jews, for being to suffer no more, his enemies were not vouchsafed a sight of him; and thus he did not manifest himself unto the world, Joh 14:22 .

But unto witnesses these witnesses were the apostles, who were chosen by God himself immediately; and the vacancy supplied by lot, which was at God’ s direction, Act 1:24,26 . The metaphor here used is taken from the ordinary way then in use of choosing men into offices, which is here alluded to.

Eat and drink with him: though in the gospel history we do not read that our Saviour drank after he rose again; yet it is sufficiently implied, being he did eat, and make a meal with his disciples, Luk 24:30,42,43Jo 21:12 ; and eating is put in Scripture for the whole refection, Mat 15:2 , compared with Luk 7:36 .

Poole: Act 10:42 - Ordained of God to be the Judge // Quick

Our Saviour gave this charge to his apostles before his ascension, Mat 28:19 Mar 16:15 Luk 24:47 ; and foretold that they should execute this his charge, Act 1:8 .

Ordained of God to be the Judge: that God hath ordained to judge the world by Jesus Christ, Scripture abundantly testifies, Joh 5:26,27 2Ti 4:1 1Pe 4:5 . And this is here spoken of the apostle, and was given in charge by our Saviour to be principally preached of by them all, because the resurrection of Christ, and the glory of his kingdom in this world, is clouded by the blindness and hardness of men; as also, because it is of the greatest concernment unto all, that at any time hear the word of God, to be persuaded of this, that Christ, whose gospel and word they hear, will judge them according unto it.

Quick such as shall be alive at the coming of our Lord to judgment, 1Th 4:15 .

Poole: Act 10:43

This our Saviour had told his apostles, which St. Peter here preaches to his auditors. It was included in the very first promise recorded by Moses, Gen 3:15 , The seed of the woman shall break the serpent’ s head; and so continued through all ages of the church, to be manifest in such degrees as it pleased the wisdom of God to make it known: it is certain that all the ceremonial law concerning sacrifices did testify this very thing; for by it, it did appear, that without shedding of blood there was no remission of sin, as Heb 9:22 ; and it is manifest by the light of nature, that the blood of bulls and goats could not take away sins, as Heb 10:4 .

But through Christ’ s name, for his sake, and by virtue of his merit, who died for our sins, and rose again for our justification, Rom 4:25 , we shall receive remission of sins, Heb 9:13,14 .

Poole: Act 10:44 - While Peter yet spake these words // the Holy Ghost fell on all them which heard the word

While Peter yet spake these words that God might miraculously show his approbation of what Peter had said, and to assure Peter of the real conversion of these Gentiles, which all the Jews did make such a difficulty to believe,

the Holy Ghost fell on all them which heard the word such fiery tongues in a visible shape as had appeared unto the apostles, Act 2:3 , whereby the inward powerful effects of the Spirit upon their hearts was signified. What wonderful efferts had this short sermon! And doubtless, were practisers but as sincere, and hearers as intent, these days, as then, we should find that the hand of the Lord is not shortened.

Poole: Act 10:45 - They of the circumcision // Poured out

They of the circumcision such as were not only themselves circumcised, but born of circumcised parents, who are thus called, Gal 2:12 . These, not minding, or understanding, the many predictions of the calling of the Gentiles, thought that Christ was only promised unto the Jews; and were amazed to see now such an argument as might convince them to the contrary.

Poured out speaks the abundant measure in which the Holy Ghost was given unto them.

Poole: Act 10:46 - With tongues // Answered

With tongues with variety of languages, or strange tongues, as in the day of Pentecost, Act 2:6 .

Answered an ordinary Hebraism for speaking, though the first part of any discourse. And Peter, knowing that these miraculous fiery tongues did show that these men did partake of the same Spirit from whom the apostles had received them, he makes an inference from thence.

Poole: Act 10:47

This question, as Act 8:36 , is without question, and denies that any can forbid water, that is, in order to baptize such as these. As if the apostle had argued thus: They that have the grace signified or promised, have a right unto the seal of the promise: but these Gentiles have the grace signified or promised in baptism; they had the inward part, and therefore the outward part could not be denied unto them. He that hath the inheritance, may claim the writings, wax, and parchment that belong unto it.

Poole: Act 10:48 - In the name of the Lord // Then prayed they

In the name of the Lord that is, in the name of our Saviour. But this does not imply, but that they were baptized according to our Saviour’ s prescription, Mat 28:19 : but the Jews by their baptism were become the Lord’ s, and had given up their names to Jesus Christ; under which title, the Lord, not only our Saviour, but the Father who anointed him, and the Spirit by whom he was anointed, is to be understood.

Then prayed they Cornelius and the rest of his friends, which he caused to be present. At their entreaty, Peter, and others that came with him, as Act 11:12tarried there, that they might further instruct, confirm, and comfort them; (as the best have ever need to learn, and to grow in grace and knowledge); and by this Peter showed that he looked upon himself and others as not bound to observe those precepts, (of the wise men, as they called them), forbidding them all familiarity with the uncircumcised.

PBC: Act 10:2

Was this Gentile centurion (Cornelius) born of the Spirit before or AFTER the Apostle Peter preached to him? Remember he has not heard the gospel nor did he believe in Jesus as the Son of God (How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?) {Ro 10:14} This man was so ignorant (without knowledge) that he fell down and worshipped the preacher {Ac 10:25} " And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him," yet we find these things being said about him: he was a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway; he was visited by an angel of God; and his prayers and thine alms went up for a memorial before God. Now brethren, Heb 11:6 says, " But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Did Cornelius have faith? If so what " kind of faith did he have?" Proof that he had faith is that he was JUST and " as it is written, the just shall live by faith." He pleased God, therefore, he had faith and faith is a fruit of the Spirit. How can a person have a " fruit of the Spirit" without the Spirit? THEREFORE, brethren, this Gentile soldier was BORN AGAIN BEFORE he ever heard the voice of the preacher, But he had already heard the VOICE of the Holy Spirit, therefore, the gospel brought LIGHT to Cornelius- NOT life.  285

Haydock: Act 10:1

A cohort, with the Romans, was a body of infantry 500 strong. There were ten cohorts in each legion. There were, generally speaking, two centurions appointed to the command of each cohort. (Bible de Vence)

Haydock: Act 10:2 - A religious man, and one that feared God. He was not a Jew, yet believed in one God // Always // Alms

A religious man, and one that feared God. He was not a Jew, yet believed in one God. ---

Always, that is, frequently praying, and giving alms. In the Rheims Testament we find this note: "Hereby it appeareth, that such works are done before justification, though they suffice not to salvation, yet are acceptable preparatives for the grace of justification, and such as move God to mercy. ... though all such preparative works come also of grace." These Douay divines did not hold with the Quenellists that a true faith, or the habit of faith, must needs be the first grace. (Witham) ---

Cornelius religiously observed the law of nature, and the principal points of the Jewish moral law, though he did not profess Judaism. (Calmet) ---

He was an admirable example of virtue before his knowledge of Christianity. He feared God, and brought up his family in the same holy fear. He was leader of the first band, and consequently had the eagle, the Roman ensign, carried before him. Four hundred men were under his command. (Tirinus) ---

"His former goodness could no longer avail him, unless he were, by the bond of Christian society and peace, incorporated with the Church; he is therefore ordered to send unto Peter, that by him he may learn Christ, by him he may be baptized." (St. Augustine, lib. i. de bap. chap. 8.) ---

Alms. Nothing is more efficacious than the alms of a man, whose hands have not been defiled by injustice. It is a clear stream, refreshing in the heat of day, and imparting verdure to every plant that is near it. It is a fountain springing to eternal life. It is a tree, whose branches reach even to heaven, and which produces its eternal fruit in abundance, when death has removed from you all that is temporal. Waste not, then, your treasures in selfish gratifications, the fruit of which is sorrow; but feed the poor, and the hungry. Plant and sow in their hands, and your produce will be great; no soil is more fertile. (St. John Chrysostom, hic. hom. xxii.)

Haydock: Act 10:3 - He saw in a vision manifestly

He saw in a vision manifestly. An angel appearing visibly to him. (Witham)

Haydock: Act 10:9

Stated hours for prayer were appointed both in the old and new law. Of this St. Cyprian writes: "In celebrating their prayers, we find that the three children of Daniel observed the third, sixth, and ninth hour. Thus afterwards, at the third hour, the Holy Ghost descended upon the apostles, fulfilling the grace of our Lord's promise: at the sixth hour, Peter going up to the higher room of the house, was both by voice and sign from God instructed, that all nations should be admitted to the grace of salvation, of which he before doubted; and our Lord being crucified at the sixth hour, at the ninth hour washed away our sins by his blood. But to us, besides the seasons observed of old, the set times of praying are increased; for we must pray in the morning early, that the resurrection of our Lord may be celebrated by morning prayer; in the morning early will I stand before Thee, early in the morning wilt thou hear my voice. (Psalm v.) Towards the evening also, when the sun departeth, we must of necessity pray again." (De Orat. Dom. No. 15) St. Jerome, writing to Eustochia, a virgin, and a religious, (ep. 22.) says, "though the apostles bid us to pray always, and, to holy persons, their very sleep is prayer; yet we must have distinct hours for prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our duty. The third, sixth, ninth hour, morning early, and evening, no man can be ignorant of."

Haydock: Act 10:10 - There came upon him an ecstasy

There came upon him an ecstasy [1] of mind. This is the true sense by the Greek. I have never yet eaten any unclean thing. This seems to have happened, an. 35 [A.D. 35]. Till then the apostles followed the ceremonies of the law of Moses. It may seem strange that even St. Peter should not know that the ceremonial precepts of the law were to be abolished. It may be answered, that St. Peter and they, were only ignorant of the time, when they were to be laid aside; and so St. John Chrysostom says, that the conversion of Cornelius, with all its circumstances, was to convince the Jews, rather than the apostles, that those ceremonies were no longer obligatory. (Witham)

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[BIBLIOGRAPHY]

Mentis excessus, Greek: epepesen ep auton ekstasis.

Haydock: Act 10:15 - God hath purified

God hath purified. Not that the Almighty had already sanctified the Gentiles; but he had called them, that they might become so. He had thrown down the wall of separation, which had stood between Jew and Gentile; he had made one fold to contain all the sheep under one shepherd. Jesus Christ, by his blood, had generally reconciled all mankind to his Father. In this sense all were pure; that is, all had a right, as all were called, to partake of the merits of the Son of God. All had a right to communicate in the truths of the gospel, and in the sacraments, which were the appointed channels, through which the graces and merits of Jesus Christ were applied. (Calmet) ---

Here, then, God first announced to Peter, that the time was come to preach to the Gentiles unto salvation, no less than to the Jews; with full freedom to eat all meats, without respect to the prohibition of some made in the old law. (Bristow)

Haydock: Act 10:25 - Cornelius ... worshipped

Cornelius ... worshipped. [2] Some think Cornelius might look upon St. Peter as more than a man, and offer to him divine worship: by prostrating, he might only intend to pay such honour to him, as is paid to persons eminent in dignity, especially according to the custom of the eastern people. (Witham)

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[BIBLIOGRAPHY]

Procidens ad pedes ejus adoravit, Greek: peson epi tous podas prosekunesen. The same word, is often used for a civil worship.

Haydock: Act 10:26

St. John Chrysostom (hom. xxi in Act.) thinketh Peter refused this homage through humility, because this falling down, Greek: proskunein, is frequently used in Scripture towards men. St. Jerome (adv. Vigil. chap. ii.) holds the contrary sentiment.

Haydock: Act 10:28 - Abominable a thing

Abominable a thing. The Jews extended their aversion to the Gentiles to an unnatural length; hence the frequent accusations of the latter, that they were a nation the enemies of mankind. Josephus defends his nation against the imputation. He allows that Moses forbids them to admit strangers into their solemnities, and exercises of religion, but not to refuse any thing which common humanity demands of all. (Josephus, lib. ii. contra Apion)

Haydock: Act 10:35 - In every nation // He that feareth him, and worketh justice

In every nation, &c. That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him, and work justice. But then true faith is always to be presupposed, without which, (saith St. Paul, Hebrews xi. 6.) it is impossible to please God. Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies; and therefore highly displeasing to the God of truth. (Challoner) ---

He that feareth him, and worketh justice. So he call the prayers, alms-deeds, and charitable works of this Gentile Cornelius. (Witham)

Haydock: Act 10:36 - God sent the word // Greek: ton logon

God sent the word. [3] By this word, some understand the eternal Word, the Son of God; but by the next verse, we may rather expound it of the word of the gospel preached. Jesus Christ ... he is Lord of all things. A proof of Christ's divinity. (Witham)

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[BIBLIOGRAPHY]

Greek: ton logon, verbum, but in the next verse for verbum, Greek: rema.

Haydock: Act 10:37 - For it began

For it began, or its beginning was, &c.

Haydock: Act 10:39 - Whom they killed

Whom they killed. At the very first, says[4] St. John Chrysostom, the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the judge of the living and the dead. (Witham) ---

We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. (Calmet)

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[BIBLIOGRAPHY]

St. John Chrysostom, hom. xxiii, vides eos nunquam occultare crucem, Greek: oras autous oudamou kruptontas ton stauron.

====================

Haydock: Act 10:40

Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chose few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers.

Haydock: Act 10:42 - The living and of the dead

The living and of the dead. This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. (St. Augustine, Enchirid[].)

Haydock: Act 10:44 - The Holy Ghost fell upon all them

The Holy Ghost fell upon all them, and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with St. Peter, who before had been Jews, were astonished to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. (Witham)

Haydock: Act 10:47 - Can any man forbid water?

Can any man forbid water? &c. or doubt that these, on whom the Holy Ghost hath descended, may be made members of the Christian Church, by baptism, as Christ ordained? (Witham) ---

Such may be the grace of God occasionally towards men, and such their great charity and contrition, that they may have remission, justification, and sanctification, before the external sacraments of baptism, confirmation, and penance be received; as we see in this example: where, at Peter's preaching, they all received the Holy Ghost before any sacrament. But here we also learn one necessary lesson, that such, notwithstanding, must needs receive the sacraments appointed by Christ, which whosoever contemneth, can never be justified. (St. Augustine, sup. Levit. q. 84. T. 4.)

Gill: Act 10:1 - There was a certain man in Caesarea // called Cornelius // a centurion of the band called the Italian band

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.

Gill: Act 10:2 - A devout man // and one that feared God // with all his house // which gave much alms to the people

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.

Gill: Act 10:3 - He saw in a vision evidently // about the ninth hour of the day // an angel of God coming to him // and saying unto him, Cornelius

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.

Gill: Act 10:4 - And when he looked on him, he was afraid // And said, what is it, Lord // and he said unto him, thy prayers and thine alms are come up for a memorial before God

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.

Gill: Act 10:5 - And now send men to Joppa // and call for one Simon, whose surname is Peter

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.

Gill: Act 10:6 - He lodgeth with one Simon a tanner // whose house is by the sea side // he shall tell thee what thou oughtest to do

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, 2Ch 2:16 Jon 1:3 hence we read of ימא דיפו, "the sea of Joppa" ^x; and also of למינה של יפו, "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, ואת הבורסקי, "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.

Gill: Act 10:7 - And when the angel which spake unto Cornelius was departed // he called two of his household servants // and a devout soldier of them that waited on him continually

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.

Gill: Act 10:8 - And when he had declared all these things unto them // he sent them to Joppa

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.

Gill: Act 10:9 - On the morrow, as they went on their journey // and drew nigh unto the city // Peter went up upon the housetop to pray

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.

Gill: Act 10:10 - And he became very hungry // and would have eaten // but while they made ready // he fell into a trance

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.

Gill: Act 10:11 - And saw heaven opened // and a certain vessel descending unto him, as it had been a great sheet // knit at the four corners // and let down to the earth

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.

Gill: Act 10:12 - Wherein were all manner of four-footed beasts of the earth // and wild beasts // and creeping things // and fowls of the air

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.

Gill: Act 10:13 - And there came a voice to him // rise, Peter, kill and eat

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.

Gill: Act 10:14 - But Peter said, not so, Lord // for I have never eaten anything that is common or unclean

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.

Gill: Act 10:15 - And the voice spake unto him again the second time // what God hath cleansed // that call not thou common // the holy blessed God // cleanses it

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 מטהר אותה,

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 הזיר from הזר, "to return", because the Lord will return it unto Israel. ^g.

Gill: Act 10:16 - This was done thrice // and the vessel was received up again into heaven

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.

Gill: Act 10:17 - Now while Peter doubted in himself // what this vision which he had seen should mean // behold, the men which were sent from Cornelius, had made inquiry for Simon's house // and stood before the gate

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.

Gill: Act 10:18 - And called, and asked // whether Simon, which was surnamed Peter // were lodged there

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".

Gill: Act 10:19 - the Spirit said unto him // behold, three men seek thee

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.

Gill: Act 10:20 - Arise, therefore, and get thee down // and go with them // doubting nothing // for I have sent them

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.

Gill: Act 10:21 - Then Peter went down to the men // which were sent unto him from Cornelius // and said, behold, I am he whom ye seek // what is the cause wherefore ye are come

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.

Gill: Act 10:22 - And they said, Cornelius, the centurion // and one that feareth God // and of good report among all the nation of the Jews // was warned from God by an holy angel to send for thee into his house // and to hear words of thee

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.

Gill: Act 10:23 - Then called he them in // and in the morning Peter went away with them // and certain brethren from Joppa accompanied him

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.

Gill: Act 10:24 - And the morrow after they entered into Caesarea // and Cornelius waited for them // and had called together his kinsmen and near friends

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.

Gill: Act 10:25 - And as Peter was coming in // Cornelius met him, and fell down at his feet // and worshipped him

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.

Gill: Act 10:26 - But Peter took him up // saying, stand up // I myself also am a man

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.

Gill: Act 10:27 - And as he talked with him // he went in // and found many that were come together

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.

Gill: Act 10:28 - And he said unto them // ye know that it is an unlawful thing // for a man that is a Jew, to keep company with, or come unto one of another nation // but God hath showed me // that I should not call any man common or unclean

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.

Gill: Act 10:29 - Therefore came I unto you, without gainsaying // as soon as I was sent for // I ask therefore for what intent ye have sent for me

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.

Gill: Act 10:30 - And Cornelius said // four days ago I was fasting unto this hour // and at the ninth hour I prayed in my house // And behold a man stood before me in bright clothing

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.

Gill: Act 10:31 - And said, Cornelius, thy prayer is heard // and thine alms are had in remembrance in the sight of God

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.

Gill: Act 10:32 - Send therefore to Joppa // who when he cometh shall speak unto thee

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.

Gill: Act 10:33 - Immediately therefore I sent unto thee // and thou hast well done, that thou art come // now therefore are we all here present before God

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.

Gill: Act 10:34 - Then Peter opened his mouth // And said, of a truth I perceive that God is no respecter of persons

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

Gill: Act 10:35 - But in every nation // he that feareth him // and worketh righteousness, is accepted with him

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 צדקה, "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''

Gill: Act 10:36 - The word which God sent unto the children of Israel // preaching peace by Jesus Christ // he is Lord of all

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.

Gill: Act 10:37 - The word I say you know // Which was published throughout all Judea // and began from Galilee, after the baptism which John preached

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.

Gill: Act 10:38 - How God anointed Jesus of Nazareth // the Holy Ghost and with power // who went about // doing good // And healing all that were oppressed of the devil // for God was with him

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, 2Co 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"; Joh 3:2

Gill: Act 10:39 - And we are witnesses of all things // which he did both in the land of the Jews // and in Jerusalem // whom they slew and hanged on a tree

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.

Gill: Act 10:40 - Him God raised up the third day // and showed him openly

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.

Gill: Act 10:41 - Not to all the people // but unto witnesses chosen before of God // even to us, who did eat and drink with him after he rose from the dead

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.

Gill: Act 10:42 - And he commanded us, to preach unto the people // And to testify that it is he which was ordained of God, to be the Judge of quick and dead

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.

Gill: Act 10:43 - To him give all the prophets witness // that through his name, whosoever believeth in him, shall receive the remission of sins

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".

Gill: Act 10:44 - While Peter yet spake these words // the Holy Ghost fell on all them which heard the word

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.

Gill: Act 10:45 - And they of the circumcision which believed // were astonished, as many as came with Peter // because that on the Gentiles also was poured out of the gift of the Holy Ghost

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.

Gill: Act 10:46 - For they heard them speak with tongues // then answered Peter

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.

Gill: Act 10:47 - Can any man forbid water // That these should not be baptized // which have received the Holy Ghost as well as we

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.

Gill: Act 10:48 - And he commanded them to be baptized // in the name of the Lord // then prayed they him to tarry certain days

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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Act 10:1

¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

³ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

NET Notes: Act 10:2

¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

NET Notes: Act 10:3

¹ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

² tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

³ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

NET Notes: Act 10:4

¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

² tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

⁴ tn Or “your gifts to the needy.”

⁵ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

NET Notes: Act 10:5

¹ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

³ tn Grk “a certain Simon.”

NET Notes: Act 10:6

¹ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

NET Notes: Act 10:7

¹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

² tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

³ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

NET Notes: Act 10:9

¹ tn Grk “about the sixth hour.”

² tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

³ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

NET Notes: Act 10:10

¹ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

NET Notes: Act 10:11

¹ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

² tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

³ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

⁴ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

⁵ tn Or “coming down.”

⁶ tn Or “to the ground.”

NET Notes: Act 10:12

¹ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

NET Notes: Act 10:13

¹ tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

³ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

NET Notes: Act 10:14

¹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

NET Notes: Act 10:15

¹ tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “declare.”

³ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

NET Notes: Act 10:16

¹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

NET Notes: Act 10:17

¹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

² tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

³ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

NET Notes: Act 10:18

¹ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

² tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

NET Notes: Act 10:19

¹ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

NET Notes: Act 10:20

¹ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

² tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

NET Notes: Act 10:21

¹ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

NET Notes: Act 10:22

¹ sn See the note on the word centurion in 10:1.

² tn Or “just.”

³ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

⁴ tn Grk “hear words.”

NET Notes: Act 10:23

¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

² tn Or “went forth.”

³ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

NET Notes: Act 10:24

¹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

NET Notes: Act 10:25

¹ tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

⁴ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

NET Notes: Act 10:26

¹ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

² tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

NET Notes: Act 10:27

¹ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “many people assembled.”

NET Notes: Act 10:28

¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

⁴ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

NET Notes: Act 10:29

¹ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

² tn Grk “ask for what reason.”

NET Notes: Act 10:30

¹ tn Grk “And Cornelius.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “said.”

³ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

⁴ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

NET Notes: Act 10:31

¹ tn Or “your gifts to the needy.”

² sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

NET Notes: Act 10:32

¹ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

NET Notes: Act 10:33

¹ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

² tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

³ tn Or “to hear everything.”

⁴ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

NET Notes: Act 10:34

¹ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

NET Notes: Act 10:35

¹ sn See Luke 24:47.

² tn Or “shows reverence for him.”

³ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

sn Note how faith and response are linked here by the phrase and does what is right.

NET Notes: Act 10:36

¹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

² tn Grk “the word.”

³ tn Grk “to the sons.”

⁴ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

⁵ tn Or “by.”

⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁷ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

NET Notes: Act 10:37

¹ tn Or “proclaimed.”

NET Notes: Act 10:38

¹ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

² tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

³ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

⁴ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

⁵ sn See Acts 7:9.

NET Notes: Act 10:39

¹ tn Grk “And we.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

⁵ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

NET Notes: Act 10:40

¹ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

² tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

NET Notes: Act 10:41

¹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

² sn Ate and drank. See Luke 24:35-49.

NET Notes: Act 10:42

¹ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁴ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

⁵ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

⁶ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

NET Notes: Act 10:43

¹ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

² sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

NET Notes: Act 10:44

¹ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

² tn Or “word.”

NET Notes: Act 10:45

¹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

³ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

⁴ tn Or “because.”

⁵ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

⁶ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

NET Notes: Act 10:46

¹ tn Or “extolling,” “magnifying.”

NET Notes: Act 10:47

¹ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

NET Notes: Act 10:48

¹ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

Geneva Bible: Act 10:1

There ^{( 1 )} was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],

^{( 1 )} Peter consecrates the first fruits of the Gentiles to God by the means of two miracles.

Geneva Bible: Act 10:2

[A] ^{( a )} devout [man], and one that feared God with ^{( b )} all his house, which gave much alms to the people, and prayed to God alway.

^{( a )} So that he worshipped one God, and was not an idolater, and neither could he be void of faith in Christ, because he was a devout man: but as of yet he did not know that Christ had come.

^{( b )} This is a commendable thing about the man, that he laboured to have all his household, and well-known friends, and acquaintances to be religious and godly.

Geneva Bible: Act 10:4

And when he looked on him, he was afraid, and said, ^{( c )} What is it, Lord? And he said unto him, Thy prayers and thine alms are ^{( d )} come up for ^{( e )} a memorial before God.

^{( c )} What do you want with me Lord? For he prepares himself to hear.

^{( d )} This is a borrowed kind of speech which the Hebrews used very much, taken from sacrifices and applied to prayers: for it is said of whole burnt sacrifices that the smoke and smell of them goes up into God's nostrils, and so do our prayers, as a sweet smelling sacrifice which the Lord takes great pleasure in.

^{( e )} That is, in as much that they will not allow God as it were to forget you: for so the Scripture often talks childish with us as nurses do with little children, when they prepare their tongues to speak.

Geneva Bible: Act 10:10

And he became very hungry, and would have eaten: but while they made ready, he fell into a ^{( f )} trance,

^{( f )} For though Peter does not stand amazed as one that is tongue tied, but talks with God and is instructed in his mysteries, yet his mind was far from being as it normally was; shortly, however, it returned to its normal state.

Geneva Bible: Act 10:11

And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the ^{( g )} four corners, and let down to the earth:

^{( g )} So that it seemed to be a square sheet.

Geneva Bible: Act 10:12

Wherein were ^{( h )} all manner of ^{( i )} fourfooted beasts of the earth, and wild beasts, and ^{( k )} creeping things, and fowls of the air.

^{( h )} Here is this word "all" which is general, plainly used for something indefinite and uncertain, that is to say, for some of all sorts, not for all of every sort.

^{( i )} That is, such as were proper for men's use.

^{( k )} To see what is meant by these creeping things see (Lev. 11:2-47).

Geneva Bible: Act 10:14

^{( 2 )} But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

^{( 2 )} Peter learns daily in the knowledge of the benefit of Christ, yea, even after he had received the Holy Spirit.

Geneva Bible: Act 10:15

And the voice [spake] unto him again the second time, What God hath cleansed, [that] ^{( l )} call not thou common.

^{( l )} Do not consider them to be unprofitable.

Geneva Bible: Act 10:25

^{( 3 )} And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him].

^{( 3 )} Religious adoration of worship is proper only to God: but civil worship is given to the ministers of the word, although not without danger.

Geneva Bible: Act 10:30

And Cornelius said, Four days ago I was fasting until ^{( m )} this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

^{( m )} He does not mean the very hour at the present time (as it was nine o'clock when he spoke to Peter), but the like, that is, about nine o'clock the other day.

Geneva Bible: Act 10:31

^{( 4 )} And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

^{( 4 )} Cornelius' faith demonstrated itself by prayer and charity.

Geneva Bible: Act 10:32

^{( 5 )} Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.

^{( 5 )} As faith comes by hearing, so it is nourished and grows up by the same.

Geneva Bible: Act 10:34

^{( 6 )} Then Peter opened [his] mouth, and said, Of a truth I perceive that ^{( n )} God is no respecter of persons:

^{( 6 )} Distinction of nations is taken away by the coming of Christ: and it is evidently seen by their faith and righteousness, which ones are agreeable to him and which ones he accepts. ^{( n )} That God does not judge according to the outward appearance.

Geneva Bible: Act 10:35

But in every nation he that ^{( o )} feareth him, and worketh righteousness, is accepted with him.

^{( o )} By the "fear of God" the Hebrews understood the whole service of God, by which we perceive that Cornelius was not void of faith, no more than they were who lived before Christ's time: and therefore they deal incorrectly who deduce meritorious works and free will from this passage.

Geneva Bible: Act 10:36

The ^{( p )} word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

^{( p )} God showed the Israelites that whoever lives godly is acceptable to God, no matter what nation he comes from, for he preached peace to men through Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.

Geneva Bible: Act 10:37

^{( 7 )} That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

^{( 7 )} The sum of the Gospel (which will be made manifest at the latter day, when Christ himself will sit as judge both of the living and the dead), is this, that Christ promised to the fathers and exhibited in his time with the mighty power of God (which was demonstrated by all means) and at length crucified to reconcile us to God, did rise again the third day, so that whoever believes in him should be saved through the remission of sins.

Geneva Bible: Act 10:38

How God ^{( q )} anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

^{( q )} This manner of speaking is taken from an old custom of the Jews, who used to anoint their kings and priests, because of which it came to pass to call those anointed upon whom God bestowed gifts and virtues.

Geneva Bible: Act 10:41

Not to all the people, but unto witnesses ^{( r )} chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead.

^{( r )} This choosing of the apostles is properly given to God: for though God is president in the lawful election of ministers, yet there is in this place a secret opposition and setting of God's choosing and men's voices against one another, for the apostles are appointed directly by God, and the Church ministers indirectly.

Geneva Bible: Act 10:44

^{( 8 )} While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

^{( 8 )} The Spirit of God seals that in the heart of the hearers which the minister of the word speaks by the commandment of God, as is evident by the results.

Geneva Bible: Act 10:47

^{( 9 )} Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

^{( 9 )} Baptism does not sanctify or make those holy who receive it, but is an outward sign to the world of the profession of faith. (Ed.)

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Act 10:1-20 - A Libation To Jehovah

What God Hath Cleansed

There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5. And now send men to Joppa, and call for one Simon, whoso surname is Peter: 6. He lodgeth with one Simon a tanner, whose house is by the sea-side: he shall tell thee what thou oughtest to do. 7. And When the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8. And when he had declared all these things unto them, he sent them to Joppa. 9. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11. And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12. Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13. And there came a voice to him, Rise, Peter; kill, and eat. 14. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16. This was done thrice: and the vessel was received up again into heaven. 17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house, and stood before the gate, 18. And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20. Arise therefore, and get thee down, and go with them, doubting nothing; for I have sent them.'--Acts 10:1-20.

THE Church was at first in appearance only a Jewish sect; but the great stride is now to be taken which carries it over the border into the Gentile world, and begins its universal aspect. If we consider the magnitude of the change, and the difficulties of training and prejudice which it had to encounter in the Church itself, we shall not wonder at the abundance of supernatural occurrences which attended it. Without some such impulse, it is difficult to conceive of its having been accomplished.

In this narrative we see the supernatural preparation on both sides. God, as it were, lays His right hand on Cornelius, and His left on Peter, and impels them towards each other. Philip had already preached to the Ethiopian, and probably the anonymous brethren in Acts 11:20 had already spoken the word to pure Greeks at Antioch; but the importance of Peter's action here is that by reason of his Apostleship, his recognition of Gentile Christians becomes the act of the whole community. His entrance into Cornelius's house ended the Jewish phase of the Church. The epoch was worthy of divine intervention, and the step needed divine warrant. Therefore the abundance of miracle at this point is not superfluous.

I. We Have The Vision Which Guided The Seeker To The Light.

Caesarea, as the seat of government, was the focus of Gentilism, and that the Gospel should effect a lodgment there was significant. Still more so was the person whom it first won,--an officer of the Roman army, the very emblem of worldly power, loathed by every true Jew. A centurion was not an officer of high rank, but Cornelius's name suggests the possibility of his connection with a famous Roman family, and the name of the band' or cohort,' of which his troop was part, suggests that it was raised in Italy, and therefore properly officered by Romans. His residence in Judaea had touched his spirit with some knowledge of, and reverence for, the Jehovah whom this strange people worshipped. He was one of a class numerous in these times of religious unrest, who had been more or less affected by the pure monotheism of the Jew.

It is remarkable that the centurions of the New Testament are all more or less favourably inclined towards Christ and Christianity, and the fact has been laid hold of to throw doubt on the narratives; but it is very natural that similarity of position and training should have produced similarity of thought; and that three or four such persons should have come in contact with Jesus and His Apostles makes no violent demands on probability, while there was no occasion to mention others who were not like-minded. Quartered for considerable periods in the country, and brought into close contact with its religion, and profoundly sceptical of their own, as all but the lowest minds then were, Cornelius and his brother in arms and spirit whose faith drew wondering praise from Jesus, are bright examples of the possibility of earnest religious life being nourished amid grave disadvantages, and preach a lesson, often neglected, that we should be slow to form unfavourable opinions of classes of men, or to decide that those of such and such a profession, or in such and such circumstances, must be of such and such a character.

It would have seemed that the last place to look for the first Gentile Christian would have been in the barracks at Caesarea; and yet there God's angel went for him, and found him. It has often been discussed whether Cornelius was a proselyte' or not. It matters very little. He was drawn to the Jews' religion, had adopted their hours of prayer, reverenced their God, had therefore cast off idolatry, gave alms to the people as acknowledgment that their God was his God, and cultivated habitual devotion, which he had diffused among his household, both of slaves and soldiers. It is a beautiful picture of a soul feeling after a deeper knowledge of God, as a plant turns its half-opened flowers to the sun.

Such seekers do not grope without touching. It is not only unto the seed of Jacob' that God has never said, Seek ye Me in vain.' The story has a message of hope to all such seekers, and sheds precious light on dark problems in regard to the relation of such souls in heathen lands to the light and love of God. The vision appeared to Cornelius in the manner corresponding to his spiritual susceptibility, and it came at the hour of prayer. God's angels ever draw near to hearts opened by desire to receive them. Not in visible form, but in reality, bright-harnessed angels stand' all around the chamber where prayer is made. Our hours of supplication are God's hours of communication.

The vision to Cornelius is not to be whittled down to a mental impression. It was an objective, supernatural appearance,--whether to sense or soul matters little. The story gives most graphically the fixed gaze of terror which Cornelius fastened on the angel, and very characteristically the immediate recovery and quick question to which his courage and military promptitude helped him. What is it, Lord? does not speak of terror, but of readiness to take orders and obey. Lord' seems to be but a title of reverence here.

In the angel's answer, the order in which prayers and alms are named is the reverse of that in Acts 10:2. Luke speaks as a man, beginning with the visible manifestation, and passing thence to the inward devotion which animated the external beneficence. The angel speaks as God sees, beginning with the inward, and descending to the outward. The strong anthropomorphism' of the representation that man's prayer and alms keep God in mind of him needs no vindication and little explanation. It substitutes the mental state which in us originates certain acts for the acts themselves. God's remembrance' is in Scripture frequently used to express His loving deeds, which show that their recipient is not forgotten of Him.

But the all-important truth in the words is that the prayers and alms (coming from a devout heart) of a man who had never heard of Jesus Christ were acceptable to God. None the less Cornelius needed Jesus, and the recompense made to him was the knowledge of the Saviour. The belief that in many a heathen heart such yearning after a dimly known God has stretched itself towards light, and been accepted of God, does not in the least conflict with the truth that' there is none other Name given among men, whereby we must be saved,' but it sheds a bright and most welcome light of hope into that awful darkness. Christ is the only Saviour, but it is not for us to say how far off from the channel in which it flows the water of life may percolate, and feed the roots of distant trees. Cornelius's religion was not a substitute for Christ, but was the occasion of his being led to Christ, and finding full, conscious salvation there. God leads seeking souls by His own wonderful ways; and we may leave all such in His hand, assured that no heart ever hungered after righteousness and was not filled.

The instruction to send for Peter tested Cornelius's willingness to be taught by an unknown Jew, and his belief in the divine origin of the vision. The direction given by which to find this teacher was not promising. A lodger in a tan-yard by the seaside was certainly not a man of position or wealth. But military discipline helped religious reverence; and without delay, as soon as the angel was departed' (an expression which gives the outward reality of the appearance strongly), Cornelius's confidential servants, sympathisers with him in his religion, were told all the story, and before nightfall were on their march to Joppa. Swift obedience to whatever God points out as our path towards the light, even if it seem somewhat unattractive, will always mark our conduct if we really long for the light, and believe that He is pointing our way.

II. The Vision Which Guided The Light-Bearer To The Seeker.

All through the night the messengers marched along the maritime plain in which both Caesarea and Joppa lay, much discussing, no doubt, their strange errand, and wondering what they would find. The preparation of Peter, which was as needful as that of Cornelius, was so timed as to be completed just as the messengers stood at the tanner's door.

The first point to note in regard to it is its scene. It is of subordinate importance, but it can scarcely have been entirely unmeaning, that the flashing waters of the Mediterranean, blazing in midday sunshine, stretched before Peter's eyes as he sat on the housetop by the seaside.' His thoughts may have travelled across the sea, and he may have wondered what lay beyond the horizon, and whether there were men there to whom Christ's commission extended. The isles' of which prophecy had told that they should wait for His law' were away out in the mysterious distance. Some expansion of spirit towards regions beyond may have accompanied his gaze. At all events, it was by the shore of the great highway of nations and of truth that the vision which revealed that all men were cleansed' filled the eye and heart of the Apostle, and told him that, in his calling as fisher of men,' a wider water than the land-locked Sea of Galilee was his.

We may also note the connection of the form of the vision with his circumstances. His hunger determined its shape. The natural bodily sensations coloured his state of mind even in trance, and afforded the point of contact for God's message. It does not follow that the vision was only the consequence of his hunger, as has been suggested by critics who wish to get rid of the supernatural. But the form which it took teaches us how mercifully God is wont to mould His communications according to our needs, and how wisely He shapes them, so as to find entrance through even the lower wants. The commonest bodily needs may become avenues for His truth, if our prayer accompanies our hunger.

The significance of the vision is plain to us, though Peter was much perplexed' about it. In the light of the event, we understand that the' great sheet let down from heaven by four corners,' and containing all manner of creatures, is the symbol of universal humanity (to use modern language). The four corners correspond to the four points of the compass,--north, south, east, and west,--the contents to the swarming millions of men. Peter would perceive no more in the command to kill and eat' than the abrogation of Mosaic restrictions. Meditation was needful to disclose the full extent of the revolution shadowed by the vision and its accompanying words. The old nature of Peter was not so completely changed but that a flash of it breaks out still. The same self-confidence which had led him to rebuke' Jesus, and to say, This shall not be unto Thee,' speaks in his unhesitating and irreverent Not so, Lord!

The naive reason he gives for not obeying--namely, his never having done as he was now bid to do--is charmingly illogical and human. God tells him to do a new thing, and his reason for not doing it is that it is new. Use and wont are set up by us all against the fresh disclosures of God's will. The command to kill and eat was not repeated. It was but the introduction to the truth which was repeated thrice, the same number of times as Peter had denied his Master and had received his charge to feed His sheep.

That great truth has manifold applications, but its direct purpose as regards Peter is to teach that all restrictions which differentiated Jew from Gentile are abolished. Cleansing' does not here apply to moral purifying, but to the admission of all mankind to the same standing as the Jew. Therefore the Gospel is to be preached to all men, and the Jewish Christian has no pre-eminence.

Peter's perplexity as to the meaning of the vision is very intelligible. It was not so plain as to carry its own interpretation, but, like most other of God's teachings, was explained by circumstances. What was next done made the best commentary on what had just been beheld. While patient reflection is necessary to do duo honour to God's teachings and to discover their bearing on events, it is generally true that events unfold their significance as meditation alone never can. Life is the best commentator on God's word. The three men down at the door poured light on the vision on the housetop. But the explanation was not left to circumstances. The Spirit directed Peter to go with the messengers, and thus taught him the meaning of the enigmatical words which he had heard from heaven.

It is to be remembered that the Apostle had no need of fresh illumination as to the world-wide preaching of the Gospel. Christ's commission to the uttermost parts of the earth' ever rang in his ears, as we may be sure. But what he did need was the lesson that the Gentiles could come into the Church without going through the gate of Judaism. If all peculiar sanctity was gone from the Jew, and all men shared in the cleansing,' there was no need for keeping up any of the old restrictions, or insisting on Gentiles being first received into the Israelitish community as a stage in their progress towards Christianity.

It took Peter and the others years to digest the lesson given on the housetop, but he began to put it in practice that day. How little he knew the sweep of the truth then declared to him! How little we have learned it yet! All exclusiveness which looks down on classes or races, all monkish asceticism which taboos natural appetites and tastes, all morbid scrupulosity which shuts out from religious men large fields of life, all Pharisaism which says The temple of the Lord are we,' are smitten to dust by the great words which gather all men into the same ample, impartial divine love, and, in another aspect, give Christian culture and life the charter of freest use of all God's fair world, and place the distinction between clean and unclean in the spirit of the user rather than in the thing used. Unto the pure all things are pure: but unto them that are defiled is nothing pure.'

Maclaren: Act 10:30-44 - A Libation To Jehovah

God Is No Respecter Of Persons'

And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing. 31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea-side: who, when he cometh, shall speak unto thee. 33. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34. Then Peter opened his mouth, and said, Of truth I perceive that God is no respecter of persons: 35. But in every nation he that feareth Him, and worketh righteousness, is accepted with Him. 36. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (He is Lord of all:) 37. That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; 38. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with Him. 39. And we are witnesses of all things which He did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40. Him God raised up the third day, and shewed Him openly; 41. Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead. 42. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. 43. To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remission of sins. 44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.'--Acts 10:30-44.

THIS passage falls into three parts: Cornelius's explanation, Peter's sermon, and the descent of the Spirit on the new converts. The last is the most important, and yet is told most briefly. We may surely recognise the influence of Peter's personal reminiscences in the scale of the narrative, and may remember that Luke and Mark were thrown together in later days.

I. Cornelius Repeats What His Messengers Had Already Told Peter, But In Fuller Detail.

He tells how he was occupied when the angel appeared. He was keeping the Jewish hour of prayer, and the fact that the vision came to him as he prayed had attested to him its heavenly origin. If we would see angels, the most likely place to behold them is in the secret place of prayer. He tells, too, that the command to send for Peter was a consequence of God's remembrance of his prayer (therefore,' Acts 10:32). His prayers and alms showed that he was of the light,' and therefore he was directed to what would yield further light.

The command to send for Peter is noteworthy in two respects. It was, first, a test of humility and obedience. Cornelius, as a Roman officer, would be tempted to feel the usual contempt for one of the subject race, and, unless his eagerness to know more of God's will overbore his pride, to kick at the idea of sending to beg the favour of the presence and instruction of a Jew, and of one, too, who could find no better quarters than a tanner's house. The angel's voice commanded, but it did not compel. Cornelius bore the test, and neither waived aside the vision as a hallucination to which it was absurd for a practical man to attend, nor recoiled from the lowliness of the proposed teacher. He pocketed official and racial loftiness, and, as he emphasises, forthwith' despatched his message. It was as if an English official in the Punjab had been sent to a Sikh Guru' for teaching.

The other remarkable point about the command is that Philip was probably in Caesarea at the time. Why should Peter have been brought, then, by two visions and two long journeys? The subsequent history explains why. For the storm of criticism in the Jerusalem church provoked by Cornelius's baptism would have raged with tenfold fury if so revolutionary an act had been done by any less authoritative person than the leader of the Apostles. The Lord would stamp His own approval on the deed which marked so great an expansion of the Church, and therefore He makes the first of the Apostles His agent, and that by a double vision.

Thou hast well done that thou art come,'--a courteous welcome, with just a trace of the doubt which had occupied Cornelius during the four days,' whether this unknown Jew would obey so strange an invitation. Courtesy and preparedness to receive the unknown message beautifully blend in Cornelius's closing words, which do not directly ask Peter to speak, but declare the auditors' eagerness to hear, as well as their confidence that what he says will be God's voice.

A variant reading in Acts 10:33 gives in thy sight' for in the sight of God,' and has much to recommend it. But in any case we have here the right attitude for us all in the presence of the uttered will and mind of God. Where such open-eared and open-hearted preparedness marks the listeners, feebler teachers than Peter will win converts. The reason why much earnest Christian teaching is vain is the indifference and non-expectant attitude of the hearers, who are not hearkeners. Seed thrown on the wayside is picked up by the birds.

II. Peter's Sermon.

Peter's sermon is, on the whole, much like his other addresses which are abundantly reported in the early part of the Acts.

The great business of the preachers then was to tell the history of Jesus. Christianity is, first, a recital of historical events, from which, no doubt, principles are deduced, and which necessarily lead on to doctrines; but the facts are first.

But the familiar story is told to Cornelius with some variation of tone. And it is prefaced by a great word, which crystallises the large truth that had sprung into consciousness and startling power in Peter, as the result of his own and Cornelius's experience. He had not previously thought of God as a respecter of persons,' but the conviction that He was not had never blazed with such sun-clearness before him as it did now. Jewish narrowness had, unconsciously to himself, somewhat clouded it; but these four days had burned in on him, as if it were a new truth, that in every nation' there may be men accepted of God, because they fear Him and work righteousness.'

That great saying is twisted from its right meaning when it is interpreted as discouraging the efforts of Christians to carry the Gospel to the heathen; for, if the light of nature' is sufficient, what was Peter sent to Caesarea for? But it is no less maltreated when evangelical Christians fail to grasp its world-wide significance, or doubt that in lands where Christ's name has not been proclaimed there are souls groping for the light, and seeking to obey the law written on their hearts. That there are such, and that such are accepted of Him,' and led by His own ways to the fuller light, is obviously taught in these words, and should be a welcome thought to us all.

The tangled utterances which immediately follow, sound as if speech staggered under the weight of the thoughts opening before the speaker. Whatever difficulty attends the construction, the intention is clear, --to contrast the limited scope of the message, as confined to the children of Israel, with its universal destination as now made clear. The statement which in the Authorised and Revised Versions is thrown into a parenthesis is really the very centre of the Apostle's thought. Jesus, who has hitherto been preached to Israel, is Lord of all,' and the message concerning Him is now to be proclaimed, not in vague outline and at second hand, as it had hitherto reached Cornelius, but in full detail, and as a message in which he was concerned.

Contrast the beginning and the ending of the discourse,--the word sent unto the children of Israel' and every one that believeth on Him shall receive remission of sins.' A remarkable variation in the text is suggested by Blass in his striking commentary, who would omit Lord' and read, The word which He sent to the children of Israel, bringing the good tidings of peace through Jesus Christ,--this [word] belongs to all.' That reading does away with the chief difficulties, and brings out clearly the thought which is more obscurely expressed in a contorted sentence by the present reading.

The subsequent resume of the life of Jesus is substantially the same as is found in Peter's other sermons. But we may note that the highest conceptions of our Lord's nature are not stated. It is hard to suppose that Peter after Pentecost had not the same conviction as burned in his confession, Thou art the Christ, the Son of the living God.' But in these early discourses neither the Divinity and Incarnation nor the atoning sacrifice of Jesus is set forth. He is the Christ,' anointed with the Holy Ghost and with power.' God is with Him (Nicodemus had got as far as that). He is' ordained of God to be the judge of quick and dead.'

We note, too, that His teaching is not touched upon, nor any of the profounder aspects of His work as the Revealer of God, but His beneficence and miraculous deliverances of devil-ridden men. His death is declared, but without any of the accusations of His murderers, which, like lance-thrusts, pricked' Jewish hearers. Nor is the efficacy of that death as the sacrifice for the world's sin touched upon, hut it is simply told as a fact, and set in contrast with the Resurrection. These were the plain facts which had first to be accepted.

The only way of establishing facts is by evidence of eye-witnesses. So Peter twice (Acts 10:39-41) adduces his own and his colleagues' evidence. But the facts are not yet a gospel, unless they are further explained as well as established. Did such things happen? The answer is, We saw them.' What did they mean? The answer begins by adducing the witness' of the Apostles to a different order of truths, which requires a different sort of witness. Jesus had bidden them testify' that He is to be Judge of living and dead; that is, of all mankind. Their witness to that can only rest on His word.

Nor is that all. There is yet another body of witnesses' to yet another class of truths. All the prophets' bear witness to the great truth which makes the biography of the Man the gospel for all men,--that the deepest want of all men is satisfied through the name which Peter ever rang out as all-powerful to heal and bless. The forgiveness of sins through the manifested character and work of Jesus Christ is given on condition of faith to any and every one who believes, be he Jew or Gentile, Galilean fisherman or Roman centurion. Cornelius may have known little of the prophets, but he knew the burden of sin. He did not know all that we know of Jesus, and of the way in which forgiveness is connected with His work, but he did know now that it was connected, and that this Jesus was risen from the dead, and was to be the Judge. His faith went out to that Saviour, and as he heard he believed.

III. Therefore The Great Gift.

Therefore the great gift, attesting the divine acceptance of him and the rest of the hearers, came at once.

There had been no confession of their faith, much less had there been baptism, or laying on of Apostolic hands. The sole qualification and condition for the reception of the Spirit which John lays down in his Gospel when he speaks of the Spirit, which they that believe on Him should receive,' was present here, and it was enough. Peter and his brethren might have hesitated about baptizing an uncircumcised believer. The Lord of the Church showed Peter that He did not hesitate.

So, like a true disciple, Peter followed Christ's lead and though they of the circumcision' were struck with amazement, he said to himself, Who am I, that I should withstand God?' and opened his heart to welcome these new converts as possessors of like precious faith,' as was demonstrated by their possession of the same Spirit. Would that Peter's willingness to recognise all who manifest the Spirit of Christ, whatever their relation to ecclesiastical regulations, had continued the law and practice of the Church!

MHCC: Act 10:1-8

Hitherto none had been baptized into the Christian church but Jews, Samaritans, and those converts who had been circumcised and observed the ceremonial law; but now the Gentiles were to be called to partake all the privileges of God's people, without first becoming Jews. Pure and undefiled religion is sometimes found where we least expect it. Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, neither will excuse from the other. Doubtless Cornelius had true faith in God's word, as far as he understood it, though not as yet clear faith in Christ. This was the work of the Spirit of God, through the mediation of Jesus, even before Cornelius knew him, as is the case with us all when we, who before were dead in sin, are made alive. Through Christ also his prayers and alms were accepted, which otherwise would have been rejected. Without dispute or delay Cornelius was obedient to the heavenly vision. In the affairs of our souls, let us not lose time.

MHCC: Act 10:9-18

The prejudices of Peter against the Gentiles, would have prevented his going to Cornelius, unless the Lord had prepared him for this service. To tell a Jew that God had directed those animals to be reckoned clean which were hitherto deemed unclean, was in effect saying, that the law of Moses was done away. Peter was soon made to know the meaning of it. God knows what services are before us, and how to prepare us; and we know the meaning of what he has taught us, when we find what occasion we have to make use of it.

MHCC: Act 10:19-33

When we see our call clear to any service, we should not be perplexed with doubts and scruples arising from prejudices or former ideas. Cornelius had called together his friends, to partake with him of the heavenly wisdom he expected from Peter. We should not covet to eat our spiritual morsels alone. It ought to be both given and taken as kindness and respect to our kindred and friends, to invite them to join us in religious exercises. Cornelius declared the direction God gave him to send for Peter. We are right in our aims in attending a gospel ministry, when we do it with regard to the Divine appointment requiring us to make use of that ordinance. How seldom ministers are called to speak to such companies, however small, in which it may be said that they are all present in the sight of God, to hear all things that are commanded of God! But these were ready to hear what Peter was commanded of God to say.

MHCC: Act 10:34-43

Acceptance cannot be obtained on any other ground than that of the covenant of mercy, through the atonement of Christ; but wherever true religion is found, God will accept it without regarding names or sects. The fear of God and works of righteousness are the substance of true religion, the effects of special grace. Though these are not the cause of a man's acceptance, yet they show it; and whatever may be wanting in knowledge or faith, will in due time be given by Him who has begun it. They knew in general the word, that is, the gospel, which God sent to the children of Israel. The purport of this word was, that God by it published the good tidings of peace by Jesus Christ. They knew the several matters of fact relating to the gospel. They knew the baptism of repentance which John preached. Let them know that this Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as over all, God blessed for evermore, but as Mediator. All power, both in heaven and in earth, is put into his hand, and all judgment committed to him. God will go with those whom he anoints; he will be with those to whom he has given his Spirit. Peter then declares Christ's resurrection from the dead, and the proofs of it. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, on the testimony given by them. See what must be believed concerning him. That we are all accountable to Christ as our Judge; so every one must seek his favour, and to have him as our Friend. And if we believe in him, we shall all be justified by him as our Righteousness. The remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders the bestowing of them. If sin be pardoned, all is well, and shall end well for ever.

MHCC: Act 10:44-48

The Holy Ghost fell upon others after they were baptized, to confirm them in the faith; but upon these Gentiles before they were baptized, to show that God does not confine himself to outward signs. The Holy Ghost fell upon those who were neither circumcised nor baptized; it is the Spirit that quickeneth, the flesh profiteth nothing. They magnified God, and spake of Christ and the benefits of redemption. Whatever gift we are endued with, we ought to honour God with it. The believing Jews who were present, were astonished that the gift of the Holy Ghost was poured out upon the Gentiles also. By mistaken notions of things, we make difficult for ourselves as to the methods of Divine providence and grace. As they were undeniably baptized with the Holy Ghost, Peter concluded they were not to be refused the baptism of water, and the ordinance was administered. The argument is conclusive; can we deny the sign to those who have received the things signified? Those who have some acquaintance with Christ, cannot but desire more. Even those who have received the Holy Ghost, must see their need of daily learning more of the truth.

Matthew Henry: Act 10:1-8

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, 1Ti 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.

Matthew Henry: Act 10:9-18

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, 2Co 12:2, 2Co 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.

Matthew Henry: Act 10:19-33

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 (1Sa 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! 2Co 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,"1Sa 3:9, 1Sa 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."

Matthew Henry: Act 10:34-43

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, 2Co 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; 2Ch 19:7; Job 34:19; Rom 2:11; Col 3:25; 1Pe 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.

Matthew Henry: Act 10:44-48

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, 2Co 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, 1Co 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.

Barclay: Act 10:1-8 - "A DEVOUT SOLDIER"

Ac 10 tells a story that is one of the great turning points in the history of the Church. For the first time a Gentile is to be admitted into its fellowship. Since Cornelius is so important in church history let us gather together what we can learn about him.

(i) Cornelius was a Roman centurion stationed at Caesarea, the headquarters of the government of Palestine. The word which we have translated battalion is the Greek word for a cohort. In the Roman military set-up there was first of all the legion (see legeon, 3003). It was a force of six thousand men and therefore was roughly equal to a division. In every legion there were ten cohorts. A cohort therefore had six hundred men and comes near to being the equivalent of a battalion. The cohort was divided into centuries and over each century there was a centurion. The century is therefore roughly the equivalent of a company. The parallel to the centurion in our military organization is a company sergeant-major. These centurions were the backbone of the Roman army. An ancient historian describes the qualifications of the centurion like this, "Centurions are desired not to be overbold and reckless so much as good leaders, of steady and prudent mind, not prone to take the offensive to start fighting wantonly, but able when overwhelmed and hard-pressed to stand fast and die at their posts." Cornelius therefore was a man who first and foremost knew what courage and loyalty were.

(ii) Cornelius was a God-fearer. In New Testament times this had become almost a technical term for Gentiles who, weary of the gods and the immoralities and the frustration of their ancestral faiths, had attached themselves to the Jewish religion. They did not accept circumcision and the Law; but they attended the synagogue and they believed in one God and in the pure ethic of Jewish religion. Cornelius then was a man who was seeking after God, and as he sought God, God found him.

(iii) Cornelius was a man given to charity; he was characteristically kind. His search for God had made him love men, and he who loves his fellow men is not far from the kingdom.

(iv) Cornelius was a man of prayer. Perhaps as yet he did not clearly know the God to whom he prayed; but, according to the light that he had, he lived close to God.

Barclay: Act 10:9-16 - "PETER LEARNS A LESSON"

Before Cornelius could be welcomed into the Church, Peter had to learn a lesson. Strict Jews believed that God had no use for the Gentiles. Sometimes they even went the length of saying that help must not be given to a Gentile woman in childbirth, because that would only be to bring another Gentile into the world. Peter had to unlearn that before Cornelius could get in.

There is one point which shows that Peter was already on the way to unlearning some of the rigidness in which he had been brought up. He was staying with a man called Simon who was a tanner (Act 9:43; Act 10:5). A tanner worked with the dead bodies of animals and therefore he was permanently unclean (Num 19:11-13). No rigid Jew would have dreamed of accepting hospitality from a tanner. It was his uncleanness that made it necessary for Simon to dwell on the sea-shore outside the city. No doubt this tanner was a Christian and Peter had begun to see that Christianity abolished these petty laws and tabus.

At midday Peter went to the roof to pray. The house-roofs were flat and, since the houses were small and crowded, people often went up to the roof for privacy. There he had a vision of a great sheet being let down. Perhaps above the flat roof there stretched an awning to ward off the heat of the sun; and maybe the awning became in Peter's trance the great sheet. The word for sheet is the same as for a ship's sail. Maybe on the roof Peter was looking out on the blue waters of the Mediterranean and saw the ships' sails in the distance and they wove themselves into his vision.

In any event the sheet with the animals on it appeared to him and the voice told him to kill and eat. Now the Jews had strict food laws, recorded in Lev 11 . Generally speaking the Jew might eat only animals which chewed the cud and whose hoofs were cloven. All others were unclean and forbidden. Peter was shocked and protested that he had never eaten anything that was unclean. The voice told him not to call what God had cleansed unclean. This happened three times so that there could be no possible mistake or dodging of the lesson. Once Peter would have called a Gentile unclean; but now God has prepared him for the visitors who would come.

Barclay: Act 10:17-33 - "THE MEETING OF PETER AND CORNELIUS"

In this passage the most surprising things are happening. Once again let us remember that the Jews believed that other nations were quite outside the mercy of God. The really strict Jew would have no contact with a Gentile or even with a Jew who did not observe the Law. In particular he would never have as a guest nor ever be the guest of a man who did not observe the Law. Remembering that, see what Peter did. When the emissaries of Cornelius were at the door--and knowing the Jewish outlook, they came no farther than the door--Peter asked them in and gave them hospitality (Act 10:23). When Peter arrived at Caesarea, Cornelius met him at the door, no doubt wondering if Peter would cross his threshold at all, and Peter came in (Act 10:27). In the most amazing way the barriers are beginning to go down.

That is typical of the work of Christ. A missionary tells how once he officiated at a communion service in Africa. Beside him as an elder sat an old chief of the Ngoni called Manly-heart. The old chief could remember the days when the young warriors of the Ngoni had left behind them a trail of burned and devastated towns and come home with their spears red with blood and with the women of their enemies as booty. And what were the tribes which in those days they had ravaged? They were the Senga and the Tumbuka. And who were sitting at that communion service now? Ngoni, Senga and Tumbuka were sitting side by side, their enmities forgotten in the love of Jesus Christ. In the first days it was characteristic of Christianity that it broke the barriers down; and it can still do that when given the chance.

Barclay: Act 10:34-43 - "THE HEART OF THE GOSPEL"

It is clear that we have here but the barest summary of what Peter said to Cornelius which makes it all the more important because it gives us the very essence of the first preaching about Jesus.

(i) Jesus was sent by God and equipped by him with the Spirit and with power. Jesus therefore is God's gift to men. Often we make the mistake of thinking in terms of an angry God who had to be pacified by something a gentle Jesus did. The early preachers never preached that. To them the very coming of Jesus was due to the love of God.

(ii) Jesus exercised a ministry of healing. It was his great desire to banish pain and sorrow from the world.

(iii) They crucified him. Once again there is stressed for him who can read between the lines the sheer horror in the crucifixion. That is what human sin can do.

(iv) He rose again. The power which was in Jesus was not to be defeated. It could conquer the worst that men could do and in the end it could conquer death.

(v) The Christian preacher and teacher is a witness of the resurrection. To him Jesus is not a figure in a book or about whom he has heard. He is a living presence whom he has met.

(vi) The result of all this is forgiveness of sins and a new relationship with God. Through Jesus the friendship which should always have existed between man and God, but which sin interrupted, has dawned upon mankind.

Barclay: Act 10:44-48 - "THE ENTRY OF THE GENTILES"

Even as Peter was speaking things began to happen against which even the Jewish Christians could not argue; the Spirit came upon Cornelius and his friends. They were lifted out of themselves in an ecstasy and began to speak with tongues. This to the Jews was the final proof of the astonishing fact that God had given his Spirit to the Gentiles too.

There are two interesting sidelights in this passage.

(i) These Gentile converts, as always in Acts, were baptized there and then. In Acts there is no trace of one set of people only being able to administer baptism. The great truth was that it was the Christian Church which was receiving these converts. We would do well to remember that in baptism today it is not the minister who is receiving a child; it is the Church which is receiving the child on behalf of Jesus Christ and accepting responsibility for him.

(ii) The very last phrase is significant. They asked Peter to wait with them for some days. Why? Surely in order that he might teach them more. The taking upon ourselves of church membership is not so much the end of the road as the beginning.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 9:32--12:25

A. The extension of the church to Syrian Antioch 9:32-12:24

As Jerusalem had been the Palestinian center for the evangelization of Jews, Antioch of Syria became the Hellenistic center for Gentile evangelization in Asia Minor and Europe. The gospel spread increasingly to Gentiles, which Luke emphasized in this section of Acts. He recorded three episodes: Peter's ministry in the maritime plain of Palestine (9:32-43), the conversion of Cornelius and his friends in Caesarea (10:1-11:18), and the founding of the Antioch church (11:19-30). Luke then looked back to Jerusalem again to update us on what was happening there (12:1-23). He concluded this section with another summary statement of the church's growth (12:24).

Constable: Act 10:1--11:19

2. The conversion of Cornelius 10:1-11:18

The episode concerning Cornelius is obviously very important since there are three lengthy references to it in Acts (chs. 10, 11, and 15). It deals with an important issue concerning the mission that the Lord gave His disciples. That issue is how the Christians should carry out that mission in view of the obstacle of Gentile uncleanness. Gentiles were ritually unclean and communicated ritual uncleanness to Jews, according to the Mosaic Law, mainly because they did not observe Jewish dietary distinctions (Lev. 11). This obstacle kept Jews and Gentiles separate in society.

Luke stressed four things in this conversion story particularly.⁴²³ First, the Christians initially resisted the ideas of evangelizing Gentiles and accepting them into the church apart from any relationship to Judaism (10:14, 28; 11:2-3, 8). Second, God Himself led the way in Gentile evangelism and acceptance, and He showed His approval (10:3, 11-16, 19-20, 22b, 30-33, 44-46; 11:5-10, 13, 15-17). Third, it was Peter, the leader of the Jerusalem apostles, whom God used to open the door of the church to Gentiles rather than Paul (10:23, 34-43, 47-48; 11:15-17). Fourth, the Jerusalem church accepted the conversion of Gentiles apart from their associating with Judaism because God had validated this in Cornelius' case (11:18).

"Although Paul is the primary agent in the mission to the Gentiles, Luke wishes to make it plain, not only that Peter was in full sympathy with his position, but that, as head of the Church, Peter was the first to give its official blessing to the admission of Gentiles as full and equal members of the New Israel [i.e., the church] by his action in the case of a Roman centurion and his friends . . ."⁴²⁴

Constable: Act 10:1-8

Cornelius' vision 10:1-8

10:1 Caesarea stood on the Mediterranean coast about 30 miles north of Joppa. Formerly its name was Strato's Tower, but Herod the Great renamed it in honor of Augustus Caesar, his patron and the adopted heir of Julius Caesar. Herod the Great had modernized the city, made it the provincial capital of Judea (Pilate lived there), and built its magnificent harbor. It was at this time the major Roman seaport for Palestine and its most important center of Roman government and military activity.⁴²⁵

Cornelius was a common Roman name.⁴²⁶ Centurions were non-commissioned officers of the Roman army who each commanded 100 soldiers and were on about the same level of authority as a captain in the United States army. A "cohort" contained 600 soldiers, and Cornelius' cohort had connections with Italy.⁴²⁷ Every reference to centurions in the New Testament is positive (Matt. 8:5-10; 27:54; Mark 15:44-45; Acts 22:25-26; 23:17-18; 27:6, 43). These men were "the backbone of the Roman army."⁴²⁸ Cornelius was similar to the centurion of Luke 7:1-10.⁴²⁹

"The legion was the regiment [cf. an American division] of the Roman army, and it consisted nominally of 6000 men. Each legion was divided into ten cohorts [Amer. battalion], and again each cohort contained six centuries or hundreds' of men [Amer. company]. The officer in command of a cohort was called a tribune or in the Greek chiliarch: Such was Claudius Lysias of xxi 31 and xxiii 26. A century was under a centurion or kekatontarch."⁴³⁰

Cornelius represents a new type of person to whom the gospel had not gone before, as recorded in Acts. The Ethiopian eunuch was also a Gentile, but the Jews viewed his occupation favorably. There was nothing about his occupation that would have repulsed the Jews. However, Cornelius, in addition to being a Gentile, was a member of Israel's occupying army. The Jews would have avoided him because of his occupation even though he possessed an admirable character and was friendly to the Jews.

It is interesting to note that the first Gentile Jesus dealt with during His ministry was a Roman centurion and he, too, believed. In response to that man's faith Jesus announced that many would come from among the Gentiles to join Jews in the kingdom of heaven (Matt. 8:11).

10:2 Cornelius lived a moral life because he feared God, as did the other members of his household. His giving to the people (Gr. to lao, i.e., to the Jews) and his praying (Gr. deomai, lit. begging) were further evidences of his respect for Israel's God. His relations with God and people were admirable (cf. Matt. 22:37-39). Cornelius had not become a full Jewish proselyte (11:3), but he did pray to the Jews' God.⁴³¹ This type of Gentile constituted fertile soil for the gospel seed (cf. 8:26-40). It was mainly such God-fearing Gentiles who responded to Paul's ministry.⁴³²

Some students of Acts have contended that Cornelius was a believer (i.e., an Old Testament saint) before he sent for Peter.⁴³³ It seems to many others and to me that in view of what we read in this chapter and the next he was not truly saved (i.e., justified) until verse 44 (cf. 11:14).⁴³⁴

10:3-4 The ninth hour (3:00 p.m.) was the hour of prayer (cf. 3:1), so Cornelius may have been praying. Again God prepared two people to get together by giving each of them a vision (cf. Paul and Ananias). Cornelius saw an angel, not Jesus (vv. 7, 22, 30; 11: 13; cf. 1:20). "Lord" here is a respectful address such as "Sir," but the centurion undoubtedly felt great awe when he saw this supernatural visitor (cf. v. 30). Cornelius was not calling the angel his Savior or his Sovereign. God had noted Cornelius' piety (his prayers Godward, proseuchai, and his alms manward, cf. v. 2) and was now going to give him more revelation.

Modern missionaries have told stories of similar seekers after God. After they penetrated some remote tribe and preached the gospel, the natives explained how they had previously worshiped the God the missionary preached and had prayed for more light.

10:5-6 God told Cornelius to send some men to Joppa for Simon Peter who was staying with another Simon, the tanner, there (cf. 9:43). Tanners used quite a bit of water in practicing their trade, and this may be the reason this Simon lived by the Mediterranean sea.

10:7-8 Cornelius immediately (v. 33) sent two of his servants, probably to assist Peter, and a spiritually devout military aide to ask Peter to come. These servants appear to have been God-fearing individuals, members of his household (cf. v. 2), who were in sympathy with Cornelius' purpose.

Constable: Act 10:9-16

Peter's vision 10:9-16

"Though Peter was not by training or inclination an overly scrupulous Jew, and though as a Christian his inherited prejudices were gradually wearing thin, he was not prepared to go so far as to minister directly to Gentiles. A special revelation was necessary for that, and Luke now tells how God took the initiative in overcoming Peter's reluctance."⁴³⁵

10:9-10 Most Jews prayed twice a day, but pious Jews also prayed at noon, a third time of prayer (Ps. 55:17; Dan. 6:10). However, Peter may have been praying more because of the recent success of the gospel in Joppa (cf. 9:42) than because praying at noon was his habit.⁴³⁶ He probably went up on the flat housetop for privacy and the fresh sea air. Luke's reference to Peter's hunger, which God evidently gave him, explains partially why God couched His vision in terms of food. Food was what was on Peter's mind. Peter's trance (Gr. ekstasis, v. 10) was a vision (horama, vv. 17, 19; 11:5).

". . . on weekdays Jews ate a light meal in mid-morning and a more substantial meal in the later afternoon."⁴³⁷

10:11-13 The sheet-like container, similar perhaps to an awning on the roof or a ship's sail, was full of all kinds of animals, clean and unclean (cf. 11:6). The issue of unclean food was the basic one that separated observant Jews like Peter from Gentiles.

". . . the point is that the Lord's command frees Peter from any scruples about going to a Gentile home and eating whatever might be set before him. It would be a short step from recognizing that Gentile food was clean to realizing that Gentiles themselves were clean' also."⁴³⁸

10:14 Peter resisted the Lord Jesus' command strongly, as Ezekiel had done when he received similar instructions from God (Ezek. 4:14).⁴³⁹ He had either not understood or not remembered Jesus' teaching in which He had declared all foods clean (Mark 7:14-19, cf. Rom. 14:14). Peter's "No, Lord," is, of course, an inconsistent contradiction. Nevertheless Peter's response was very consistent with his impulsive personality and former conduct. He had said, "No," to the Lord before (cf. Matt. 16:22; John 13:8). His reaction to this instruction reminds us of Peter's similar extreme reactions on other earlier occasions (e.g., John 13:8-9; 21:7). Paul's response to the voice from heaven on the Damascus road had not been negative (9:5-8).

"The cliché, If He is not Lord of all, He is not Lord at all' is simply that--a cliché and not a biblical or theological truth. He can be Lord of aspects of my life while I withhold other areas of my life from His control. Peter illustrated that as clearly as anyone that day on the rooftop when the Lord asked him to kill and eat unclean animals. He said, By no means, Lord' (Acts 10:14). At that point was Christ Lord of all of Peter? Certainly not. Then must we conclude that He was not Lord at all in relation to Peter's life? I think not."⁴⁴⁰

10:15-16 Peter's Jewish cultural prejudices were overriding the Word of God in his thinking. For this reason God repeated the vision two more times so Peter would be sure he was understanding God's command correctly.

"The threefold repetition might also remind Peter of an interview on a familiar beach [cf. John 21:15-17]."⁴⁴¹

"The message pervading the whole [of Peter's vision] . . . is that the disciples are to receive the Gentiles, not before cleansing, but after God has cleansed them as He will do later through the cleansing Gospel which Peter will share with them the next day."⁴⁴²

"The particular application had to do with nullifying Jewish dietary laws for Christians in accord with Jesus' remarks on the subject in Mark 7:17-23. But Peter was soon to learn that the range of the vision's message extended much more widely, touching directly on Jewish-Gentile relations as he had known them and on those relations in ways he could never have anticipated."⁴⁴³

I wonder if Peter remembered Jonah as he thought about the mission God had given him of preaching to the Gentiles. God had also called that prophet to carry a message of salvation to the Gentiles in Nineveh, but Jonah had fled from that very city, Joppa, to escape his calling. Now Peter found himself in the same position.

Constable: Act 10:17-23

The invitation from Cornelius' messengers 10:17-23a

10:17-18 Peter did not understand what the vision meant. While he pondered the subject, Cornelius' messengers called out below inquiring about Simon Peter's presence in the house.

10:19-20 Somehow the Holy Spirit convinced Peter that God wanted him to accompany the messengers to Cornelius' house.

". . . it is both exegetically and experientially difficult, if not impossible, to draw any sharp lines between an angel of God [vv. 3, 22],' the Holy Spirit [v. 19], and the ascended Christ [vv. 4, 14]."⁴⁴⁴

"A God-fearer had no objection to the society of Jews, but even a moderately orthodox Jew would not willingly enter the dwelling of a Gentile, God-fearer though he were."⁴⁴⁵

Peter was to feel free to enter the house of Cornelius since the centurion was not unclean. Perhaps as Peter "was reflecting" (v. 19) he remembered Jesus' teaching in which He terminated the clean unclean distinction (cf. v. 29).

10:21-22 Peter probably descended from the roof by using a stairway on the outside of the house, as was common, and met the messengers outside the door where they had been standing. They described Cornelius as a man well spoken of by the whole nation (Gr. ethnos) of the Jews as well as a righteous and God-fearing man (cf. v. 2). They obviously wanted their description of their master to influence Peter to accompany them back to Caesarea.

10:23a After learning their intent, Peter invited them inside and acted as their host. This was very unusual since Jews normally did not provide hospitality for Gentiles. Peter had apparently already begun to understand the meaning of the vision he had seen and began to apply it in his relationships with these Gentiles.

Constable: Act 10:23-33

Peter's visit to Cornelius 10:23b-33

10:23b-24 Peter wisely took six other Jewish Christians with him (11:12). A total of seven believers witnessed what took place in Cornelius' house. The trip from Caesarea to Joppa took part of two days (v. 30). Cornelius was so sure Peter would come that even before the apostle arrived he gathered a group of his relatives and friends to listen to him. The text gives no reason to assume that Cornelius knew that Peter was the foremost apostle among the early Christians (cf. v. 5). Cornelius had an exemplary concern for the spiritual welfare of others even before he became a Christian (cf. v. 27).

10:25-26 Cornelius met Peter like the apostle John responded to God's angelic messenger on another occasion. Nevertheless Peter, like the angel, refused this unwarranted veneration (cf. Rev. 19:10; 22:8-9).

". . . Simon Peter would never have let you get down to kiss his big toe [as pilgrims to St. Peter's Basilica in Rome do to the statue of Peter there]. He just wouldn't permit it."⁴⁴⁶

Later Paul and Barnabas received a similar reception from the Lystrans and likewise refused worship (14:11-15).

10:27-29 It was taboo for Jews to associate with Gentiles and to visit them in their homes.⁴⁴⁷ Gentiles did not observe the strict rules Jews followed in eating, preparing, and even handling food, nor did they tithe or practice circumcision. Any physical contact with Gentiles laid a Jew open to becoming ceremonially unclean because of the Gentiles' failure to observe these Mosaic laws. Food was the crux of the issue that separated them. However, Peter had gotten the message of the sheet full of food: food does not make a person unholy or unclean. Consequently he had come without further objection. Peter's explanation in these verses stressed the fact that God had convinced him to go against traditional Jewish custom, which was well-known among the Gentiles.

"If the food laws of the Jews no longer were valid, there was no real reason to avoid social contact with gentiles, for those distinctions lay at the heart of Jewish clannishness."⁴⁴⁸

"He [Peter] violates the first rule of homiletics when he begins his message with an apology. What he says is not a friendly thing to say. In fact, it is an insult. . . . How would you feel, especially if you are a lady who is a housekeeper, if some visitor came into your home and his first words were, I am coming into your home, which I consider dirty'?"⁴⁴⁹

Nevertheless Peter quickly and humbly explained that he had been wrong about how he formerly felt about Gentiles (v. 29).

10:30-33 Cornelius then related the vision he had had to Peter. The angel in Cornelius' vision (v. 2) had looked like a man dressed in shining garments (v. 30). The vision God had given him was a response to the centurion's prayers and alms.

". . . there are certain things that do count before God. These are things which can in no way merit salvation, but they are things which God notes. . . . Wherever there is a man who seeks after God as Cornelius did, that man is going to hear the gospel of the grace of God. God will see that he gets it."⁴⁵⁰

Cornelius had responded to God admirably by sending for Peter immediately (cf. Peter's "By no means, Lord," v. 14). Cornelius then invited Peter to tell him and his guests what God wanted him to say to them. What a prepared and receptive audience this was!

Luke stressed the significance of Cornelius' experience by repeating certain details (cf. 11:4-10). This is another example of his doublet style, which increases emphasis. Other examples are the repetition of Jesus' miracles by his followers and the repetition of the same types of miracles that Peter performed by Paul.

Constable: Act 10:34-43

Peter's message to Cornelius 10:34-43

Peter's sermon on this occasion is the first sermon in Acts addressed to a Gentile audience (cf. 14:15-17; 17:22-31). It is quite similar to the ones Peter preached in 2:14-40 and 3:11-26 except that this one has more information about Jesus' pre-crucifixion ministry. This emphasis was appropriate since Peter was addressing Gentiles who would have known less about Jesus' ministry than the Jews did.

10:34 "Opening his mouth" is a phrase that typically introduces something very important (cf. 8:35; 18:14; Matt. 5:2; 13:35).

". . . in Luke's eyes what Peter was about to say was indeed momentous in sweeping away centuries of racial prejudice."⁴⁵¹

What Peter confessed he now understood was something God had revealed throughout the Old Testament (e.g., Amos 9:7; Mic. 6:8) but that most Jews had not grasped due to centuries of ill-founded pride. God had now clarified this revelation.

Since God is not one to show partiality (cf. Deut. 10:17; 2 Chron. 19:7; Job 34:19), certainly Christians should not do this either. Peter proceeded to prove that God deals with all people equally through His Son (cf. vv. 36, 38, 42, 43), not on the basis of their race (cf. John 10:16). Whenever Christians practice racial discrimination they need to reread Acts 10.

10:35 God requires faith in Jesus Christ for total acceptance (v. 43; cf. 11:17). However anyone who fears God and does what is in harmony with His will, as Cornelius did, meets with His initial acceptance.

10:36 All of this verse is a kind of caption for what Peter proceeded to announce to Cornelius and his guests. Its three main emphases are, first, that the message to follow was a presentation of revelation that God had sent to the Jews. Second, it was a message resulting in peace that comes through Jesus Christ. Third, Jesus Christ is Lord of all, both Jews and Gentiles. "Lord of all" was a pagan title for deity, which the Christians adopted as an appropriate title for Jesus Christ.⁴⁵² "He is Lord of all" expressed Peter's new insight. It is probably the main statement in the verse.

"Since Jesus is Lord over all, Peter could proclaim to Cornelius and other Gentiles that the gospel is available to all. This is one of the most central points in Luke-Acts."⁴⁵³

"What is the nature of Jesus' lordship [v. 36]? Because of His lordship, He had a ministry of power as He healed all who were oppressed by the devil (v. 38). As Lord, He was the object of a testimony that declared Him to be the Judge of the living and the dead (v. 42). He is the one of whom all the prophets testified that forgiveness of sins is found in His name (v. 43). Again [as in 2:21, 32-39; 5:14; and 9:42] lordship described the authority that Jesus has as the Bearer of salvation--an authority that involves work in the past (exorcising demons), present (granting forgiveness of sins), and future (serving as Judge)."⁴⁵⁴

10:37 Peter proceeded to outline Jesus of Nazareth's career for his listeners assuming some knowledge that was common but adding more details than Luke recorded in Peter's previous speeches. These details would have been appropriate since Peter's hearers here were Gentiles. Peter's sketch followed the same general outline as Mark's Gospel, which, according to early Christian tradition, Peter influenced.

Luke undoubtedly summarized Peter's message, as he did the other addresses in Luke-Acts, and stressed points important to his readers. These points included the fulfillment of Isaiah 61:1 (in v. 38, cf. Luke 4:14-30), the importance of apostolic witness (in vv. 39-41, cf. Acts 1:8), and Jesus' post-resurrection eating and drinking with his disciples (v. 41, cf. Luke 24:41-43). "The thing" to which Peter referred was the earthly ministry of Jesus.

10:38 Jesus' anointing by God with the Holy Spirit took place at His baptism by John (cf. Luke 3:21-22) when He became God's officially Anointed One (i.e., the Messiah). The "all" whom Jesus healed were the many He healed. This is hyperbole since Jesus did not heal every needy person He met.⁴⁵⁵ This is another verse advocates of the "prosperity gospel" cite to prove their case.⁴⁵⁶ Jesus' good deeds and supernatural miracles testified to God's presence with Him (cf. Gen. 39:2).

10:39 The apostles regularly mentioned that they were eye-witnesses of Jesus' ministry in their preaching (2:32; 3:15; 5:32; 10:41; 13:30-31). This had tremendous persuasive appeal to their hearers. Peter divided Jesus' acts into those that He performed in the land of the Jews and in Jerusalem, their capital city. Those who put Jesus to death were the Jews (3:15; 4:10; 5:30; 7:52) and the Gentiles (4:27). Here Peter referred generally to all those involved in the Crucifixion. "Hanging him on a cross" emphasizes the horrible way the enemies of Jesus killed Him.

"It is difficult, after sixteen centuries and more during which the cross has been a sacred symbol, to realize the unspeakable horror and loathing which the very mention or thought of the cross provoked in Paul's day. The word crux was unmentionable in polite Roman society (Cicero, Pro Rabirio 16); even when one was being condemned to death by crucifixion the sentence used an archaic formula which served as a sort of euphemism . . ."⁴⁵⁷

"The cross of Christ reveals the love of God at its best and the sin of man at its worst."⁴⁵⁸

10:40-41 In contrast to man's treatment of Jesus, God raised Him from the grave after three days. Jesus also appeared to selected individuals whom God chose to be witnesses of His resurrection. Among these was Peter, who even ate and drank with the risen Lord, proof that He really was alive.

"The resurrection appearances were not made to the people at large. The reason appears to have been that those who saw Jesus were constituted to act as witnesses to the many people who could not see him, and this obligation was not laid on people who were unfit for it but only on those who had been prepared by lengthy association with Jesus and by sharing his work of mission."⁴⁵⁹

10:42-43 Peter referred to the Great Commission, which Jesus gave his disciples after His resurrection (v. 41), in verse 42. Jesus Christ will one day judge all people as forgiven or not forgiven (cf. Acts 17:31). To be forgiven one must "believe in Him" (cf. 5:14; 9:42; 11:17). Peter said this is what the Old Testament prophets taught (e.g., Isa. 53:11; Jer. 31:34; Ezek. 36:25-26; et al.). The Messiah (Christ) would be the Judge of all people, and Jesus of Nazareth is that Messiah (cf. John 5:27). The Lord of all (v. 36) is also the Judge of all (v. 42).

Note how Peter stressed the universal benefit of Jesus' ministry in this message to Gentiles; it was for Gentiles as well as Jews. Not only is Jesus Lord of all (v. 36), but He went about healing all (v. 38). Furthermore He is the Judge of all (v. 42) to whom all the prophets bore witness (v. 43a), and God forgives all who believe in Him (v. 43b).

"This simple outline [vv. 34-43] . . . is perhaps the clearest NT example of the kerygma, the earliest form in which the apostolic proclamation of the gospel was apparently couched."⁴⁶⁰

Constable: Act 10:44-48

The giving of the Holy Spirit to Gentiles 10:44-48

10:44 Peter did not need to call for his hearers to repent on this occasion. As soon as he gave them enough information to trust Jesus Christ, they did so. Immediately the Holy Spirit fell on them filling them (v. 47; 11:15; cf. 2:4) and baptizing them (11:16; cf. 1:5).

God gave His Spirit to individuals from both groups, Jews and Gentiles, solely because of their faith in Jesus Christ (11:17). The Gentiles did not have to do anything but believe on Jesus. They did not need to become Jewish proselytes, experience baptism in water, undergo circumcision, turn from their sins, or even say they were willing to turn from them.⁴⁶¹

Note that Spirit baptism took place here without the laying on of an apostle's hands. The identification of Spirit baptism with the apostles was not necessary here, as it had been with the Samaritans (cf. 8:17-19). Here the important point was the connection between faith in Jesus Christ alone, apart from any external Jewish rite, and Spirit baptism.

10:45 The outward evidence that God had given His Spirit to these Gentile believers as a gift was that they spoke in tongues and praised God (cf. 11:15-16).⁴⁶² This amazed Peter's Jewish companions because it proved that God was not making a distinction between Jewish and Gentile believers in Jesus regarding His acceptance of them.

10:46a Probably Peter and his Jewish companions heard these Gentiles praising God in Aramaic, which these Gentiles would not have known previously since Aramaic was a language the Jews spoke. The Jews present would have understood Aramaic immediately and would have recognized that the ability to speak in an unstudied language was an evidence of Spirit baptism, as it was at Pentecost.

10:46b-48 There was no reason to withhold water baptism from these Gentile converts; they could undergo baptism in water as a testimony to their faith immediately. They had believed in Jesus Christ and had experienced Spirit baptism. Baptism with the Spirit was Jesus' sign of His acceptance of them, and baptism with water was their sign of their acceptance of Him. They had done everything they needed to do. They did not need to experience anything more such as circumcision, or admission into the Jewish community, or the adoption of traditional Jewish dietary laws, or anything else.

"I have heard people say sometimes that if you are baptized with the Holy Ghost you do not need to be baptized in water. It is not a question of what you need--it is a question of what God has commanded."⁴⁶³

The events Luke recorded in 9:32-10:48 prepared Peter for the Lord's further expansion of His church to include Gentiles. Peter had unlocked the door of the church to Jews on Pentecost (Matt. 16:19; cf. Eph. 2:14). What happened in Cornelius' house was "the Pentecost of the Gentile world."⁴⁶⁴ By pouring out His Spirit on these Gentiles, God showed that in His sight Jews and Gentiles were equal. The Jew had no essential advantage over the Gentile in entering the church. God observes no distinction in race when it comes to becoming a Christian (cf. Eph. 2:11-3:12).

The Ethiopian eunuch was probably a descendant of Ham, Saul was a descendant of Shem, and Cornelius was a descendant of Japheth (cf. Gen. 10).⁴⁶⁵ Thus with the record of their conversions in chapters 8-10 Luke told us that the church is equally accessible to all branches of the human family.

Why was the conversion of Cornelius rather than the earlier conversion of the Ethiopian eunuch the opening of the church's door to the Gentiles? The conversion of the Gentile eunuch was a case of individual private salvation. The conversion of Cornelius, on the other hand, involved several Gentiles, and it was public. God had saved individual Gentiles by faith throughout history (e.g., Ruth, Naaman, et al.). With the conversion of Cornelius, He now, for the first time, publicly brought Gentiles into the church, the new creation of God, by Spirit baptism. The eunuch became a Christian and a member of the church, but that was not evident to anyone at the time of his conversion. With Cornelius' conversion, God made a public statement, as He had at Pentecost, that He was doing something new, namely forming a new body of believers in Jesus. In chapter 2 He showed that it would include Jews, and in chapter 10 He clarified that it would also include Gentiles. The sole prerequisite for entrance into this group (the church) was faith in Jesus Christ regardless of ethnicity, which had separated Jews from Gentiles in Judaism for centuries. The distinctive difference between becoming a Christian and becoming a Jew (religiously) was that God gave the Holy Spirit to every Christian. The sign of this, for the benefit of the Jews, was that He enabled those to whom He gave the Spirit to speak in tongues.

College: Act 10:1-48

ACTS 10

F. THE CONVERSION OF

THE FIRST GENTILES (10:1-11:18)

1. The Ministry of Peter at Caesarea (10:1-48)

The Vision Seen by Cornelius (10:1-8)

¹ At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment. ² He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. ³ One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, " Cornelius!" ⁴ Cornelius stared at him in fear. " What is it, Lord?" he asked. The angel answered, " Your prayers and gifts to the poor have come up as a memorial offering before God. ⁵ Now send men to Joppa to bring back a man named Simon who is called Peter. ⁶ He is staying with Simon the tanner, whose house is by the sea." ⁷ When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. ⁸ He told them everything that had happened and sent them to Joppa.

Luke now focuses attention on one of the most significant events in all of Acts-the conversion of the first Gentile. Though some identify the Ethiopian as the first Gentile convert in Acts, the language used of Cornelius sets him apart for this honor. Caesarea was predominantly a Gentile city and the position of Cornelius in the Roman army betrays his Gentile background. The term " God-fearing" (fobouvmeno", phoboumenos ) also denotes a Gentile because of its technical application to non-Jews who had not become full proselytes.

The issues raised by this event were far-reaching for the church. Would Christianity continue to be a largely Jewish phenomenon, confined for the most part to Palestine? Would believers continue to be dominated by the Jewish notion that salvation must include circumcision and the laws of separation in matters of table fellowship? Luke points to the preaching by Peter to the household of Cornelius as the resounding answer to these questions. As a matter of fact, reference will be made to this event at the conference in Jerusalem (15:6-11) where these very issues will be discussed in detail.

Cornelius lived in Caesarea, a city considered by the Roman administration to be the capital of Judea. Located about thirty miles north of Joppa, this city on the coast had previously been called Strato's Tower, but was rebuilt by Herod the Great in honor of Augustus Caesar.

As a centurion, Cornelius was considered commander over about a sixth of a regiment. Each Roman legion had about 6,000 men and was divided into ten regiments, sometimes called " cohorts." Cohorts were subdivided into groups of 100. Thus a centurion commanded about 100 men. As Bruce observes, the centurions were considered " the backbone of the Roman army." It was not unusual for a regiment to maintain its individual identity and in the case of " the Italian Regiment," some inscriptional evidence suggests that this force was an auxiliary division.

His spiritual qualities are described in terms of Jewish piety. He was " devout" (eujsebhΙ", eusebçs) and " God-fearing," including such acts of mercy as giving to the needy and also regular prayer. His regular prayers meant that he was in prayer at " three in the afternoon," a customary time for prayer (see 3:1). During this time of prayer Cornelius saw " an angel of God," who spoke his name. The response of Cornelius imitated that of Paul on the road to Damascus (9:5), and the angel continued by explaining that the prayers and acts of benevolence from Cornelius had ascended as a " memorial offering" (mnhmovsunon, mnçmosynon) to God (Lev 2:2). By the standards of some, Cornelius was not a man who needed to be saved.

The command of the angel was that Cornelius send messengers to Joppa and bring Simon Peter to Caesarea. The messengers Cornelius called were trusted attendants. Their means of travel is not specified.

The Vision Seen by Peter (10:9-16)

⁹ About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. ¹⁰ He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. ¹¹ He saw heaven opened and something like a large sheet being let down to earth by its four corners. ¹² It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. ¹³ Then a voice told him, " Get up, Peter. Kill and eat." ¹⁴" Surely not, Lord!" Peter replied. " I have never eaten anything impure or unclean." ¹⁵ The voice spoke to him a second time, " Do not call anything impure that God has made clean." ¹⁶ This happened three times, and immediately the sheet was taken back to heaven.

Peter's role in this event began on the roof of Simon's house in Joppa. He had no idea that the messengers of Cornelius were at that moment drawing near his location. About noon (an hour not usually designated for prayer by the Jews) he was praying. Flat rooftops in Palestine often had awnings for shade, allowing for a peaceful place for meditation, and Peter may have desired such a time and place in view of his ongoing ministry in Joppa. Whether the cloth in this awning had anything to do with Peter's vision is unclear.

While Peter was there he became hungry and a vision from heaven engaged his attention. He " fell into a trance" (e[kstasi", ekstasis ) and watched as heaven opened and something like " a large sheet" was being dropped from heaven, held by its four corners. On the sheet Peter saw all kinds of creatures, described in the typical Jewish categories of " four-footed animals," " reptiles of the earth," and " birds of the air" (see Gen 6:20).

Then a voice from heaven commanded Peter to " kill and eat." At once he objected that he could never do such a thing, since he had always observed the laws of purity. Even the mixture of these unclean animals with the clean presented an abomination to him. But the voice persisted with the primary lesson of the vision. He was not to consider anything unclean which had been cleansed.

This vision brings to mind the teaching of Jesus as recorded in Mark 7:14-19. In his debate with the scribes and Pharisees, Jesus had taught that it was not foods taken into the body that caused defilement, but thoughts and words which proceed from the heart and mouth. Mark then adds the comment, " In saying this, Jesus declared all foods 'clean.'" Peter's vision reinforced this teaching of Jesus. But even in Mark 7 the words of Jesus are brought into close connection with attitudes toward people. Just after Jesus made these comments, he healed the daughter of a Gentile woman. Purity regulations about eating were associated with purity regulations in associations with people.

The Arrival at Joppa of Servants Sent by Cornelius (10:17-23a)

¹⁷ While Peter was wondering about the meaning of the vision, the men sent by Cornelius found out where Simon's house was and stopped at the gate. ¹⁸ They called out, asking if Simon who was known as Peter was staying there. ¹⁹ While Peter was still thinking about the vision, the Spirit said to him, " Simon, three ^a men are looking for you. ²⁰ So get up and go downstairs. Do not hesitate to go with them, for I have sent them." ²¹ Peter went down and said to the men, " I'm the one you're looking for. Why have you come?" ²² The men replied, " We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people. A holy angel told him to have you come to his house so that he could hear what you have to say." ²³ Then Peter invited the men into the house to be his guests.

^a 19 One early manuscript two ; other manuscripts do not have the number.

As if frozen by the vision, Peter remained on the roof " wondering about the meaning" of what he had seen. As the messengers from Cornelius were arriving, Peter was being instructed by the Holy Spirit to go down and meet them.

Whether the Spirit spoke to him audibly or with an inner voice we are not told. What matters is that the Holy Spirit was directing Peter to welcome Gentiles into the home in which he was staying. Peter's obedience to the Spirit permitted him to take the first steps in fulfilling the lesson of the vision.

Descending by the outside stairs, Peter welcomed the messengers. After he asked why they had come, they explained the vision of Cornelius the day before. As Polhill notes in this section, Luke may easily have abbreviated his report by simply summarizing the details here of Cornelius' vision. But each time the details of the vision and other aspects of the event are repeated their significance is underscored once again.

The Visit of Peter to the House of Cornelius (10:23b-33)

²³ The next day Peter started out with them, and some of the brothers from Joppa went along. ²⁴ The following day he arrived in Caesarea. Cornelius was expecting them and had called together his relatives and close friends. ²⁵ As Peter entered the house, Cornelius met him and fell at his feet in reverence. ²⁶ But Peter made him get up. " Stand up," he said, " I am only a man myself." ²⁷ Talking with him, Peter went inside and found a large gathering of people. ²⁸ He said to them: " You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean. ²⁹ So when I was sent for, I came without raising any objection. May I ask why you sent for me?" ³⁰ Cornelius answered: " Four days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me ³¹ and said, 'Cornelius, God has heard your prayer and remembered your gifts to the poor. ³² Send to Joppa for Simon who is called Peter. He is a guest in the home of Simon the tanner, who lives by the sea.' ³³ So I sent for you immediately, and it was good of you to come. Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us."

The day after the messengers arrived (two days after the vision of Cornelius), Peter started for Caesarea with both the messengers from Cornelius and several believers from Joppa. The journey took the whole day, requiring a stop overnight. They arrived in Caesarea on the third day after the original vision (or the fourth day if the day of the vision is counted).

Peter's entrance into the house was met with a reverent greeting from Cornelius, which indicates that he understood Peter's arrival to be part of the divine direction related to the vision. Peter was horrified at the gesture, seeing in it too much reverence for a mere man. It may well have been going through his mind that Cornelius' actions represented the spirit of idolatry which Gentiles were all too accustomed to participating in.

When Peter saw the large group of " relatives and close friends" of Cornelius gathered at his house, he immediately raised the issue which stood at the heart of the lesson from his vision in Joppa. Jews considered it unlawful " to associate with a Gentile or visit him." But Peter answered his own observation by recalling the vision of the animals on the sheet. He demonstrated that he had understood the point of the vision when he said that God showed him he should not call " any man impure or unclean." For Peter the summons from Cornelius was the divine invitation to apply directly the truth of the vision.

Cornelius responded by giving Peter the details of his own vision, which Luke again repeats in detail. Then Cornelius offered his own conclusion of the purposes of God. They were gathered because God had a message to deliver through Peter.

The Sermon by Peter (10:34-43)

³⁴ Then Peter began to speak: " I now realize how true it is that God does not show favoritism ³⁵ but accepts men from every nation who fear him and do what is right. ³⁶ You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all. ³⁷ You know what has happened throughout Judea, beginning in Galilee after the baptism that John preached- ³⁸ how God anointed Jesus of Nazareth with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him. ³⁹ We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, ⁴⁰ but God raised him from the dead on the third day and caused him to be seen. ⁴¹ He was not seen by all the people, but by witnesses whom God had already chosen-by us who ate and drank with him after he rose from the dead. ⁴² He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. ⁴³ All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."

Peter now made clear his understanding of the vision. God does not show favoritism (proswpolhvmpth", prosôpolçmptçs). The word literally speaks of an " acceptor of faces" and was used by Peter to refer to a God who did not show preference among nationalities. The particular context of this statement was the Jewish prejudice against Gentiles. God does not show favoritism among nations, though he does favor those " who fear him and do what is right."

Peter thus began his sermon by tracing the ministry of Jesus from the baptism by John, to his acts of mercy, healings, and exorcisms, his crucifixion and resurrection. In mentioning the anointing of Jesus with the Holy Spirit, Peter made reference to the Holy Spirit's descending at Jesus' baptism (Luke 3:21-22) and to the words of Jesus himself when he read to the worshipers in the synagogue at Nazareth. Jesus read from Isaiah 61 (see Luke 4:18f) and then applied the passage to himself. The passage begins with the words, " The Spirit of the Sovereign Lord is on me."

The crucifixion is described as " hanging him on a tree." This expression is traced back to Deuteronomy 21:23 and carries with it the idea of suffering under the curse of God.

Again as in previous sermons, Peter presented the two sides of Jesus' crucifixion. Concerning the human side, " they (the Jews in Jerusalem) killed him," but God " raised him from the dead." Beyond the facts about Jesus' ministry, death, and resurrection, Peter also emphasized that the apostles were witnesses of all of these events. As witnesses, Peter focused on the experience of eating and drinking with the risen Lord (see Luke 24:30f; John 21:13-14). These experiences not only stayed in the memories of the apostles, but demonstrated that Jesus was resurrected in bodily form.

Peter also made it clear that the ministry of the apostles was a work of divine origin. They were " commanded" to preach. This explained Peter's visit to the house of Cornelius. God commanded the apostles to preach " to the people," that is the Jews. But the wider reach of the gospel message included all the living and the dead over whom Jesus has been " appointed as judge."

What an exalted position obtained by Christ! He had gone from the cursed cross in Jerusalem to the right hand of God as judge over all the earth. Such authority was his that sinners could find " forgiveness of sins" only through his name.

The Reception of the Holy Spirit by Gentiles (10:44-48)

⁴⁴ While Peter was still speaking these words, the Holy Spirit came on all who heard the message. ⁴⁵ The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. ⁴⁶ For they heard them speaking in tongues ^a and praising God. Then Peter said, ⁴⁷" Can anyone keep these people from being baptized with water? They have received the Holy Spirit just as we have." ⁴⁸ So he ordered that they be baptized in the name of Jesus Christ. Then they asked Peter to stay with them for a few days.

^a 46 Or other languages

Peter did not get to finish this sermon. He had just spoken of the forgiveness of sins which comes through Christ when suddenly he was interrupted. He watched as the Gentiles before him, Cornelius, his family, friends, and servants, began " speaking in tongues" (lalouvntwn glwvssai", lalountôn glôssais). Peter recognized immediately that this event was a repetition of the Day of Pentecost, and that the Gentiles had received the Holy Spirit " just as (wJ" kaiv, hôs kai) we have." Later Peter will state the case even stronger in his statement before the apostles in Jerusalem: " the Holy Spirit came on them as (w{sper, hôsper) he had come on us at the beginning" (11:15). He saw no difference in the Spirit's gift when he compared it with the Day of Pentecost. Apparently, the Spirit's outpouring on Cornelius also included speaking in other (known) languages as was true at Pentecost.

Those Jewish Christians who had traveled with Peter from Joppa were also amazed. The gift of the Spirit had been " poured out" (ejkkevcutai, ekkechytai ) on Gentiles. The verb appears in the perfect tense, and places the emphasis on the effects of the " pouring out." All doubt was removed because they could see them speaking in tongues and praising God.

After seeing what was surely the work of the Spirit on this Gentile audience, Peter concluded that these people were truly believers, accepted by God. If the Lord had determined to give them the Spirit, how could anyone argue that they should not be baptized into Christ, just as Peter had commanded on the Day of Pentecost?

Whether this mention of the outpouring of the Spirit included the indwelling of the Spirit as well cannot be determined from the language of the text. Bruce points out that the sequence at Pentecost for the believers was conviction of sin, repentance and faith, baptism into Christ for the forgiveness of sins and the reception of the Spirit. In the case of Cornelius this order was interrupted. The reception of the Spirit came first. God poured out the Spirit in a way unlike anything since the Day of Pentecost.

Peter's question about baptizing these believers points again to the connection between the reception of the Spirit and baptism. Had no connection been expected, there would have been no reason to ask how anyone could object to the baptism of these Gentiles. Had baptism not been understood as the moment for believers to receive the Spirit, Peter would never have asked the question. But after asking the question, Peter commanded them to submit themselves to baptism, and they did so. They showed their gratitude by asking Peter to stay on, perhaps for further instruction in the gospel.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 10:1

X: 1, 2. The scene changes from Joppa to Cæsarea, about thirty miles northward along the Mediterranean shore; and we are introduced to another case for conversion, a Gentile and a soldier. (1) " There was a certain man in Cæsarea named Cornelius, a centurion of the cohort called Italian, (2) a devout man, and one who feared God with all his house, who gave much alms to the people, and prayed to God continually." We desire to examine, with great care, the process of this man's conversion, and begin by noticing the present religious elements of his character. He is a " devout man"-a man of deep religious feelings. He is not a devout pagan, but he " fears God," the true God. He must, then, be somewhat acquainted with the Jewish religion. He is not identified with the Jews, being uncircumcised. He is not a timid or unfaithful worshiper of God, but has taught all his family the same worship. He gives much alms to the people, and is a praying man.

At first glance, it might appear strange that such a man should need conversion. There are many men, at the present day, in whose favor not so much can be said, who flatter themselves that their prospects for eternity are good. They are honest in their business, honorable in their intercourse with men, good husbands and fathers, generous to their neighbors, and benevolent to the poor; what have they to fear at the hands of a just and merciful God? They forget that their obligations to God are infinitely higher than those to men, even to the dearest friends on earth; and that, therefore, it is the most inexcusable of all sins persistently refuse him the worship which is his due. This offense takes the hue of the blackest ingratitude, when we remember the blood which has been shed to touch our hearts, and to open up to us the way of pardon and eternal life. Of this crime every man is guilty who does not worship the living God, and submit to the ordinances of Jesus Christ. But Cornelius was a praying man, a devout worshiper of God, besides possessing every other virtue claimed by self-righteous sinners; yet it was necessary for even him to hear " words by which he might be saved." Until a man can claim for himself something more than is here said of him, he may not flatter himself with the hope of salvation.

Under the former dispensation, the piety and fidelity of Cornelius would have given him an honorable place among the holy men of God; but this alone could not suffice him now. Jesus the Christ had stepped in between God and man, and opened, through the rent vail of his flesh, the only access to God. All heaven had confessed his authority, and the holy disciples on earth had come to the Father by him. But Cornelius was still calling upon God, without the name of Christ, and seeking to approach him by the old, not by the new and living way. He was in the same condition with any pious but unbelieving Jew of that or of our own age. It was necessary to his salvation that he should believe in Jesus and obey him. This would secure to him the pardon of his sins, which he had not and could not secure by worshiping according to the law.

McGarvey: Act 10:3-6

3-6. This defect in his religious character was not a fault; it was only a misfortune. He was doing the best he knew how; and, if we may infer what he prayed for, from what he obtained in answer to his prayers, he was praying for additional knowledge, and perhaps for an interest in the salvation offered through Christ. Such a prayer, offered by such a man, is always acceptable to God. On a certain day he had fasted till in the afternoon, and at three o'clock was praying within his house, when, (3) " He saw distinctly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, Cornelius. (4) He looked intently upon him, and was full of fear, and said, What is it, Lord? He said to him, Thy prayers and thine alms have come up for a memorial before God. (5) And now, send men to Joppa, and call for one Simon who is surnamed Peter. (6) He is lodging with a certain Simon, a tanner, whose house is by the sea-shore. He will tell you what you ought to do. "

Here is an unconverted man praying, and his prayer is answered. But the circumstances of the man, the nature of the prayer, and the answer given, are all essentially different from those of unconverted men who are taught to pray by the Protestant sects of the present day. The man was not instructed in a knowledge of the Redeemer, and the way of salvation, and of his own interest in the same, but neglecting his duty, as in the case with the modern sinner. Neither was he praying for pardon, while postponing obedience to the gospel, as in these cases; but his prayer was for a knowledge of his duty, and he had no one by to instruct him. The answer to his prayer was given, not, as is now so often pretended, by sending forth the Spirit into his heart to speak his sins forgiven, but by sending an angel to tell him where he can find a man who will guide him in the way of salvation.

In the case of the eunuch, an angel appeared to the preacher and sent him to the inquirer. In this case, the angel appears to the inquirer, and tells him to send for the preacher. In both cases, the only work of the angel was to bring the two men together, face to face. Thus, again, we seen an insuperable necessity, in case of a scriptural conversion, for the presence and co-operation of a human agent, showing that the divine influences, whatever, and however numerous they may be, reach the heart through the word of truth. The prayer of Cornelius was answered, like that of Saul, by referring him to inspired authorities within the Church. This shows how vain, at the present day, must be every prayer for direct answers from heaven, in reference to the pardon of sins. If a verbal answer to such prayers could be obtained, we are bound to conclude, from these precedents, that it would still be, "Go to Damascus and it shall be told you," or "Send men to Joppa for Simon whose surname is Peter, and he will tell you what you ought to do." Peter and Ananias are before us now, with the same instruction which they gave then, and it is useless for us to offer for what we have in hand, prayers which Saul and Cornelius offered for what had not yet been granted. The directions given by the two teachers, in these cases, and by other inspired men, is all that God granted to sinners then, and it is certainly all that we have a right to ask for now.

The necessity for the spoken word in order to the conversion of men is not only exhibited in these mission of angels, but it also explains the occurrence, in the two cases of Cornelius and the eunuch, of an agency not discernible in other cases. If no heavenly messenger had been sent to Philip, he could not have known that there was an Ethiopian on the road to Gaza, reading his Bible, and ready to hear the gospel. And if no angel had appeared to Cornelius, he could not have known that he had any interest in the blood of Jesus, or any right to send for Peter. No human being could have informed him, because all others, including Peter, were as ignorant of it as himself. An interposition from heaven is necessary; but when it occurs, it provides only for just such demands of the case as could not be supplied without it. The multitude on Pentecost needed no such angelic aid, for the preacher was before them, and each party was conscious of the right to speak, on the one hand, and the right to obey, on the other. So with us. When we wish any information, or the enjoyment of any religious privilege, we have the apostles before us, face to face. Their words are in our hands, and may be in our minds and hearts. We have no need for heavenly apparitions or illuminations; and if we expect them, we will be disappointed, or deluded. If a man in ignorance prays for a knowledge of salvation, this incident in the case of Cornelius, instead of encouraging him to pray on, actually answers his prayer, by telling him to send for some man who understands the gospel, and will guide him as Peter did Cornelius.

Before proceeding further in this case of conversion, we wish the reader to observe that enough has occurred already to secure Cornelius' recognition as a genuine convert, by the prevailing Protestant parties of this day. Let any man come before the Church with such an experience as his, saying, "I have been for many years a devout man, worshiping God as well as I knew how, giving alms to the poor, praying continually, and teaching all my family the fear of God. Yesterday afternoon, at three o'clock, I was praying, according to my custom, when suddenly a holy angel stood before me, and said, Thy prayers and thine alms have come up for a memorial before God." Who would doubt that he was "powerfully converted," or dare to insinuate that there was anything else necessary in this case? He would receive the right-hand of fellowship at once. Yet, so different was the apostolic procedure, that the man was now only prepared to hear words by which he might be saved. How long will religious men allow their inventions and traditions to nullify the word of God?

McGarvey: Act 10:7-8

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

McGarvey: Act 10:9-16

9-16. The scene of the narrative now changes again, from Cæsarea back to Joppa, and to the house of the tanner, where we left the Apostle Peter. Leaving the messengers of Cornelius on the way, Luke anticipates their arrival, and relates how Peter was prepared for the favorable reception of their message. (9) " Now, on the next day, while they were on their journey, and were drawing near to the city, Peter went up upon the house to pray, about the sixth hour. (10) He was very hungry, and desired to eat; but while they were preparing, he fell into a trance, (11) and saw heaven opened, and saw a certain vessel descending, like a great white sheet tied by the four corners, and let down to the earth; (12) in which were all kinds of four-footed animals and wild beasts and reptiles of the earth, and birds of the air. (13) And there came a voice to him, Rise, Peter; kill and eat. (14) But Peter said, Not so, Lord; for I have never eaten any thing common or unclean. (15) And the voice spoke to him again the second time, What God has cleansed, do not you call common. (16) This was done three times, and the vessel was taken up again into heaven. "

In order to fully appreciate the necessity for this vision, we must remember the prejudice of the Jews against uncircumcised Gentiles. Previous to the Babylonish captivity, they had too great an inclination to intimacy with their idolatrous neighbors; but that terrible affliction cured them of idolatry, and when they returned to their own land, they put away, at the instigation of Nehemiah, all the idolatrous wives among them. This was the beginning of a reaction toward the opposite extreme, and such a state of feeling was finally induced, that, in the traditions of the elders, it was regarded as a sin even to go into the house of one who was uncircumcised. The disciples of Jesus had been educated from their childhood to an intense degree of this prejudice, and there were facts in the history of Jesus calculated to foster rather than to eradicate it. They had heard him say, "I am not sent save to the lost sheep of the house of Israel." They had seen him work no miracle for a Gentile except under the protest, "It is not proper to take the children's food and cast it to dogs." And when he had sent them out on their first mission, he had commanded them, "Go not into the way of the Gentiles, and enter not into a city of the Samaritans; but go rather to the lost sheep of the house of Israel." It is true, that in their final commission he had commanded them to disciple and immerse all nations; but they very naturally interpreted this in the light of past experience, and concluded that all nations were to be gradually absorbed into the Jewish commonwealth by circumcision, and afterward brought into the Church. They had not hesitated, therefore, to immerse proselytes, and even to give them office in the Church, though they still regarded it as a sin to enter the house of a Gentile who was uncircumcised.

This fact in the mental state of the apostles shows that they were not guided by the Holy Spirit into all truth at once, but their knowledge was extended according to the demands of the occasion. It was a prejudice, however, belonging to them as Jews, which had prevented them, thus far, from perceiving the particular truth here involved; and this involves the conclusion that prejudices previously were capable of impeding the inspiring influence, so that special measures were required for their eradication.

The time had now arrived when this prejudice must be uprooted from the heart of Peter. If it were a part of the work of the indwelling Spirit to act immediately upon the heart, then there need be nothing more done with Peter than for the Spirit thus to act. But there is not the slightest intimation of any such action. On the contrary, influences of an entirely different nature are brought to bear upon him, and to them the effect is plainly attributed. A series of significant objects are presented to his eye, certain words are addressed to his ear, and a combination of facts are brought to bear upon his understanding. Falling into a trance, while hungrily awaiting his noonday meal, he sees descending from heaven, and then spread out before him, a great sheet full of animals, both clean and unclean. This vision conveys no meaning, until he hears the words, "Arise, Peter; kill and eat." He now understands it as indicating that he shall eat unclean animals. But this is so shocking to his sense of propriety that he exclaims, in perplexity, even to the invisible God who had spoken to him, "Not so, Lord; for I have never eaten any thing common or unclean." But he is commanded, "What I have cleansed, do not you call common." The vessel is brought near to him, and the same words repeated three times. Then the vision closes, and he recovers from the trance.

McGarvey: Act 10:17-20

17-20. Restored now to his natural state of mind, Peter remains upon the housetop, reflecting upon the vision, and wondering if there was not some meaning in it besides that in reference to unclean animals. The question was soon solved. (17) " Now when Peter was doubting in himself what this vision which he had seen could mean, behold, the men who were sent from Cornelius, having inquired out the house of Simon, were standing at the gate; (18) and calling, they inquired if Simon surnamed Peter was lodging there. (19) But Peter was still thinking of the vision, and the Spirit said to him, Behold, three men are seeking you. (20) Arise, therefore, and go down and go with them, doubting nothing, for I have sent them. " In the skillful arrangements of divine wisdom, all the separate influences which are to remove Peter's prejudices are adjusting themselves for combined and harmonious action. Those men have been on their journey two days, but God had measured their steps to the house of Simon, and timed the appearance of the vision to the motion of their feet, so that when they reach the gate he is still on the house-top absorbed in reflection; but ere they are admitted to the house, the Spirit has sent him down to meet them, and to go with them.

McGarvey: Act 10:21-22

21, 22. He knows nothing, as yet, of the nature of their mission, neither does he yet understand any better than before the meaning of the vision. (21) " Then Peter went down to the men, and said, Behold, I am he whom you are seeking. What is the cause for which you are come? (22) And they said, Cornelius, a centurion, a just man, and one who fears God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for you into his house, and to hear words from you. " Upon hearing these words, the whole truth at once flashed upon the mind of Peter, and the agencies which for two days had been preparing to uproot his prejudice, sprang upon it with their combined force. No less than an angel from God has sent these men to call me into the house of a Gentile, to preach the gospel to him. My vision of clean and unclean beasts is explained. God has cleansed the Gentiles, and I am no longer to call them unclean. The Spirit has commanded me to go with these men, without doubting. The authority of God, of an angel, of the Holy Spirit, all impel me. I can resist no longer. His prejudice is gone, and doubtless he feels a new thrill of joy as his heart tremulously enlarges to take the whole world within the embrace of his philanthropy.

McGarvey: Act 10:23

23. As the Spirit had directed, he does not hesitate as to the line of duty, but at once announces to the messengers that the journey shall begin to-morrow. (23) " Then, calling them in, he lodged them; and on the next day Peter went out with them, and certain brethren from Joppa went with him. " It was a wise precaution that he took other brethren with him, so that the whole of this new movement might be properly attested by competent and disinterested witnesses.

McGarvey: Act 10:24

24. During the four days which had elapsed, Cornelius had made no secret of the vision he had witnessed, but had communicated it to such friends as were likely to take the same interest in it with himself. Having presumed, with all confidence, that Peter would come, and knowing the time that the journey would require, all was in readiness for his arrival. (24) " On the next day they entered into Cæsarea. Cornelius was waiting for them, having called together his kinsmen and intimate friends. " These friends and relatives, it must be remembered, and not the mere family of Cornelius, were the chief part of the audience about to be addressed by Peter.

McGarvey: Act 10:25-27

25-27. (25) " Now as Peter was coming in, Cornelius met him, and fell down at his feet and worshipped. (26) But Peter raised him up, and said, Stand up. I myself also am a man. (27) And conversing with him, he came in and found many who had come together. " It is not in keeping with the character of Cornelius to suppose that he rendered to Peter such worship as is due to God. But prostration was the common attitude of approach to a superior, as it yet is in eastern countries, and Cornelius was but complying with this custom. To Peter, however, it appeared as if he intended something more, and hence the rebuke.

McGarvey: Act 10:28-29

28, 29. Upon entering the house of this Gentile, side by side with him, and into the presence of others who were likewise uncircumcised, Peter deemed it proper to inform them of his reason for thus departing from a well-known Jewish custom. (28) " And he said to them, You know that it is unlawful for a Jew to attach himself to, or to come into the house of one of another nation. Yet God has showed me that I should not call any man common or unclean. (29) Therefore, I came without objecting when I was sent for. I ask, then, for what purpose you sent for me? " This speech shows clearly that Peter had interpreted the vision of unclean beasts as referring to men as well as to animal food.

McGarvey: Act 10:30-33

30-33. (30) " Then Cornelius said, Four days ago I was fasting until this hour, and at the ninth hour I was praying in my house, and behold, a man stood before me in bright apparel, (31) and said, Cornelius, your prayer is heard, and your alms are had in remembrance before God. (32) Send, therefore, to Joppa, and call for Simon who is surnamed Peter. He is lodging in the house of Simon, a tanner, by the sea-shore. When he comes he will speak to you. (33) Immediately, therefore, I sent for you, and you have done well that you have come. Now, then, we are all present here before God to hear all things which are by God commanded you. " In this last remark Cornelius speaks for his friends who were assembled, as well as for himself. As was becoming the occasion, he had gathered in, to hear the expected messenger, only those who were willing to hear him as a messenger of God. In the statement that they were all present before God to hear what he had commanded, there was an implied pledge to obey what they might hear, and there is no doubt, from the sequel, that such was their purpose.

McGarvey: Act 10:34-35

34, 35. The scene before Peter enlarges his conceptions of the purpose of God; for he now sees that his mission is designed not for the benefit of Cornelius alone, but for a large number of his Gentile friends; and if for all these, then, there is to be no further national limitation to the gospel. He gives utterance to this conception. (34) " Then Peter opened his mouth and said, In truth I perceive that God is not a respecter of persons; (35) but, in every nation, he that fears him and works righteousness is acceptable to him. " This expansive thought was sufficient to burst asunder all the exclusive bonds of the Mosaic institution, and should be sufficient now to explode the equally injurious theory of an arbitrary predestination of certain men and angels to their eternal destiny. It is a positive declaration that God respects not persons but character. To fear him, and to work righteousness, and not any other distinction between persons, is the ground of acceptability with him.

McGarvey: Act 10:36-38

36-38. Cornelius has now related to Peter such an experience, as, we have seen above, would secure him recognition as a genuine convert to Christ among Protestant sects; but Peter was so far from regarding it in this light, that he proceeds to preach to them as he would to other sinners. We will consider his speech by the sections into which it naturally divides itself. (36) " You know the word which God sent to the children of Israel, preaching peace through Jesus Christ (he is Lord of all,) (37) the word which was published throughout all Judea, beginning from Galilee after the immersion which John preached, (38) concerning Jesus of Nazareth, how that God anointed him with the Holy Spirit and with power; who went about doing good and healing all who were oppressed by the devil, because God was with him. " From this it appears that Cornelius and his friends were familiar with the personal history of Jesus, and even with the message of peace which God has caused him to preach to the children of Israel. The information which they lacked, therefore, was only that which referred to their own interests in that message.

McGarvey: Act 10:38

Seen notes on verse 36

McGarvey: Act 10:39

39. Not content with assuming that these facts were familiar to them, Peter gives them a surer foundation for their convictions, by presenting the testimony upon which he relies to prove the facts. (39) " And we are witnesses of all things which he did both in the land of the Jews and in Jerusalem, whom they slew, hanging him upon a tree. " In view of the fact that Cornelius had been "warned from God by a holy angel," to send for Peter and hear what he had to say, no confirmation of this his testimony was needed. They were prepared to receive everything he might say to them as a message from God.

McGarvey: Act 10:40-41

40, 41. The crowning fact of the gospel comes next in the statement. (40) " Him God raised up the third day, and showed him openly, (41) not to all the people, to be witnesses chosen by God beforehand, even to us, who did eat and drink with him after he arose from the dead. " Here Peter states, by way of commending to his hearers the evidence of the resurrection, a fact which has been so differently construed by infidels, as to be made a ground of objection to it; that is, that the witnesses were chosen for the occasion. Whether Peter or the infidels are right in judgment, depends entirely upon the grounds of the choice. If they were chosen because of a dishonest desire to prove the fact, or because of the ease with which they might be deceived into the belief of a fact which had no real existence, then it may be rightly regarded as a suspicious circumstance. But the reverse is true in both particulars. Such was the situation of the witnesses, that there was great danger both to property and person, in giving their testimony, and therefore every motive to dishonesty prompted them to keep silent rather than to testify. They were also the least likely of all the men of Israel to be deceived, because of their long familiarity with the person of him who was to be identified. Peter, then, was right; for the fact that such witnesses were chosen beforehand is proof that no deception was intended; while the fact that they "did eat and drink with him after he arose from the dead," rendered it impossible for them to be deceived.

McGarvey: Act 10:41

Seen notes on verse 40

McGarvey: Act 10:42-43

42, 43. Having now followed the career of Jesus from the beginning to his resurrection and exhibition of himself alive to the witnesses, Peter proceeds in regular order to the next historical fact, the giving of the apostolic commission. (42) " And he commanded us to preach to the people, and to testify that it is he who is ordained by God the judge of the living and the dead. (43) To him all the prophets testify that every one who believes in him shall, through his name, receive remission of sins. "

The declaration that every one who believes in him shall receive remission of sins has been construed as proof that remission of sins is dependent on faith only. But the fact that Peter is here stating what Jesus commanded the apostles to preach should prevent such a construction of his words; for, in the commission to which he refers, immersion is connected with faith, as a condition of pardon. His words must be construed consistently with this fact. There is no difficulty in doing this, for it is a common apostolic usage to employ faith as an equivalent for the conditions of pardon. To deny that immersion is for remission of sins, because, in a condensed statement like this, it is not specifically mentioned, is not less subversive of the truth than to deny that repentance is a condition because it is not mentioned. It is not sufficient to reply to this, that repentance was always implied in genuine faith; for it certainly was not more uniformly attendant upon faith than was immersion. It would be difficult to find, in apostolic times, a penitent believer who was not immersed, without unnecessary delay, as a genuine believer who was not penitent. All believers who repented were invariably immersed. Of course, we exclude from this remark all cases which occurred previous to the date of the commission.

If any one, dissatisfied with this explanation, is disposed to insist that Peter's declaration, that every one who believes in Jesus shall receive remission of sins, must include those-if any there be-who believe, but are not immersed, we have but to show the absurdity of the assumption by referring to a parallel case in which there can be no dispute. The Apostle John says: " Whosoever shall confess that Jesus is the Son of God, God dwells in him, and he in God." He who would conclude from this remark, that the only condition of communion with God is to confess that Jesus is his Son, subverts the truth no more than he who makes the assumption in question; for the universality of the declaration is the same in both, and there is no limitation expressed in either.

There is no one fact more distinctly stated in Acts that that believers should repent and be immersed for the remission of sins: hence, there can scarcely be a grosser perversion of the word of God than to construe other statements of the Scripture so as to deny the truth of this. A condition of pardon once stated can never be set aside by any less than express divine authority.

It should be observed, further, that the statement in question is not absolutely that "every one who believes in him shall receive remission of sins;" but that he shall receive it " through his name. " The expression, "through his name," was not thrown in here at random; for the inspired apostles never spoke at random. It has a well-defined meaning, and was intended to qualify the sentence of which it forms a part. What we receive through his name certainly can not reach us until we attain some connection with his name. But we are immersed into his name with that of the Father and the Holy Spirit; hence it is at the time of this immersion, that the believer receives remission of sins through his name.

McGarvey: Act 10:43

Seen notes on verse 42

McGarvey: Act 10:44-46

44-46. We are next informed of a fact which is new to this narrative, and was very surprising both to Peter and his companions. (44) " While Peter was yet speaking these words, the Holy Spirit fell upon all those who were hearing the word, (45) and the believers of the circumcision who came with Peter were astonished, because on the Gentiles was poured out the gift of the Holy Spirit. (46) For they heard them speaking in tongues, and magnifying God. " The matter of astonishment to the Jewish brethren was not merely that these men received the Spirit; for if Peter had gone on to finish his discourse, promising them the gift of the Holy Spirit as he did on Pentecost, and had then immersed them, these brethren would have understood, as a matter of course, that they received the Holy Spirit. And if, after this, he had laid hands on them, as he did on the Samaritans, even miraculous manifestations of the Spirit could have created no surprise. The circumstances which caused the astonishment were: First, That the Holy Spirit was "poured out" upon them directly from God, as it had never been before on any but the apostles; Second, That this unusual gift was bestowed upon Gentiles.

In attempting to classify the manifestations of the Holy Spirit known in this history, we are compelled to distinguish the case before us from the gift of the Spirit enjoyed by all disciples in common, by the fact that these parties "spoke in tongues;" and from the gift of the Spirit bestowed on the Samaritans, by the fact that it was bestowed without prayer or imposition of hands. We have no event with which to classify it except that which occurred on Pentecost. That these two events constitute a class by themselves is further evident from the fact that these two parties alone are said to be " immersed in the Holy Spirit." These two are the only instances of immersion in the Holy Spirit on record, and they are distinguished from other gifts of tongues, in that they alone were bestowed without human agency.

There is only one passage of Scripture in even apparent conflict with this conclusion, which, from the interpretation frequently given to it, demands some notice in this connection. It is the statement of Paul: "By one Spirit we were all immersed into one body, whether Jews or Greeks, whether bond or free, and have all been made to drink of one Spirit." If the apostle intends by this to assert that all the disciples "were immersed in the Holy Spirit," then this immersion was not peculiar to the apostles and the house of Cornelius. The question turns upon the reference of the word immerse; whether it is to immersion in water or immersion in the Spirit. It is settled by the fact that the immersion here spoken of is that which introduces "into the one body." We know by the commission that immersion in water brought its proper subjects "into the name of the Father, and of the Son, and of the Holy Spirit." But when, and by whatever means, men were brought into the relation expressed in these words, it is indisputable that they were brought into the one body. It was immersion in water, therefore, by which "all were immersed into one body." Moreover, the immersion in the Holy Spirit did not have this effect; for the apostles were in the one body before they were immersed in the Spirit, and Cornelius was immersed in the Spirit before he was immersed into the name of the Father, Son, and Holy Spirit. This makes it certain that the passage in question is not in conflict with our conclusion. As to Paul's assertion that the immersion into one body was " by one Spirit," the words "by one Spirit" are a declaration that the immersion had taken place under the direction of the one Spirit who was the author of all the gifts mentioned in the connection in which the passage occurs.

The immersion of Cornelius and his friends in the Holy Spirit previous to their immersion in water has been urged as proof that remission of sins takes place before immersion. But it can furnish no such proof unless it be first proved that the Holy Spirit could not be imparted to a man who was yet unpardoned. If Cornelius had been a man of gross wickedness, there would seem to be some incongruity in such an impartation; but, in view of his real character, and the fact that God had previously sent an angel to express his approbation of his conduct, there appears no incongruity in this circumstance.

This incident in the conversion of Cornelius can not, in any way, be held as a precedent for us; from the fact that it was a miraculous gift, and therefore peculiar to the age of miracles. It may as well be regarded as necessary to see the Lord as Saul did, in order to a genuine conversion, as to be immersed in the Spirit as Cornelius was. It is, therefore, a very gross deception to urge upon the people that they should receive the Spirit, after the precedent of Cornelius, before they are immersed.

McGarvey: Act 10:45

Seen notes on verse 44

McGarvey: Act 10:46

Seen notes on verse 44

McGarvey: Act 10:47-48

47, 48. The true explanation of this unusual circumstance is given in the following words, together with Peter's own explanation of it in the eleventh chapter: " Then Peter answered, (47) Can any man forbid water, that these should not be immersed, who have received the Holy Spirit as well as we? (48) And he commanded them to be immersed in the name of the Lord. Then they requested him to remain some days. " The use that Peter made of it expresses the design of its occurrence. That use was to remove all possible objection to the immersion of the parties. In any other case which had occurred, or which occurred after this, no such objection could have existed. The very fact, therefore, which led to this unusual occurrence, was an exceptional circumstance, which furnishes the strongest proof that this case is not a precedent for imitation in this particular.

Before he was interrupted, Peter had already proceeded so far with his discourse as to reach the subject of faith, and of remission of sins, and immersion must have been the next word upon his lips, if he had proceeded after the model of his sermon on Pentecost. The interruption, therefore, did not break the thread of his discourse, but enabled him to proceed with greater confidence to the very conclusion which he had intended. He first appeals to the brethren, to know if any objection yet lingered in their minds, and finding none, he commanded them to be immersed in the name of the Lord.

Let us now recall the fact that Cornelius had been directed to send for Peter to hear "words by which he and all his family might be saved." Peter has come, and delivered his message. He has told him of Christ, in whom the man now believes. He has commanded him to be immersed, and it has been done. This is the whole story of the conversion. When it was accomplished, the painful anxiety which he must have experienced during the last four days was removed, and his present happiness is indicated by the cordiality with which he invited Peter to remain with him some days.

We now have three individual cases of conversion before us, each detailed with great minuteness. In some particulars they are precisely alike; in others, they are quite different. But they are all three genuine cases of conversion; and, therefore, the points in which they differ are not essential to conversion, but are accidental circumstances arising from the peculiarities of the individual case. Now, in order that we may learn what is essential to conversion, and what among all the cases on record, are accidental circumstances, we must be guided by the following rule. Whatever is common to all cases is necessary to a scriptural conversion; but whatever we find in one case which certainly did not occur in all others, is a peculiarity of the individual cases in which it occurs. The points in which all the recorded cases agree are the points in which all subsequent conversions must agree with them. The points in which they differ are points in which subsequent conversions may differ from them. In order to determine that certain features are not essential, it is only necessary to find cases in which they do not occur. In order to determine that any one is essential, we must find it in all cases, or find it prescribed in some general law expressly designed to govern all cases.

While the three cases already before us are fresh in the memory, and before points of difference become multiplied by additional cases, so as to confuse the understanding, we propose to institute a comparison between them, in the light of the rule just prescribed. Leaving out of view the difference in character, occupation, and social position, of the eunuch, Saul, and Cornelius, which show only that the gospel is adapted to all men without regard to previous character or position, we will only notice those differences which might form the ground of erroneous conclusions. First, then, in the cases of the eunuch and Cornelius, there was the visible appearance of an angel; and many converts of modern times have related, as part of their experience in conversion, similar apparitions. But there certainly was not in Saul's case the appearance of an angel; therefore, such an appearance is not necessary to conversion. Second, The Lord himself appeared to Saul and conversed with him; but he certainly did not to either the eunuch or Cornelius. It is not necessary, then, to see the Lord. Third, Saul mourned and prayed for three days after he believed, and before he was immersed; but Cornelius and the eunuch did not; therefore, protracted sorrow and prayer are not necessary to conversion. Fourth, Cornelius was immersed in the Spirit, but Saul and the eunuch were not; therefore, immersion in the Spirit is not essential, but a circumstance arising from the peculiarity of a single case.

The points in which these cases agree are chiefly these: they all heard the gospel preached, with miraculous evidence to sustain it; they all believed what they heard; they were all commanded to be immersed; they were all immersed; and after immersion they were all happy. If, then, we do not hereafter encounter recorded cases from which some of these items are certainly absent, we must conclude that at least all of these are necessary to scriptural conversion. When other cases are before us, we will institute further and more complete comparisons.

We would be glad to know more of the history of Cornelius, so as to determine how far, even in times of peace, the profession of arms is compatible with the faithful service of the Prince of Peace. He is the only soldier of whose conversion we have an account in the New Testament, and of his subsequent career we know nothing. Whether, amid the scenes of blood and desolation not many years after most wickedly visited upon Judea by the army in which he was an officer, he resigned his office, or made shipwreck of the faith, we can not know till the great day. Let it be noted, however, that his is an instance of a soldier becoming a Christian, not of a Christian becoming a soldier. It furnishes a precedent for the former, but not for the latter. Whether Peter instructed him to resign his position in the army or not, is to be determined not by the silence of the historian in reference to it, but by first determining whether military service is compatible with the moral teachings of the New Testament. If Jesus and the apostles had been, for more than thirty years previous to the publication of Acts, teaching that Christians should not take the sword, it was not at all necessary for Luke to say that Peter so instructed Cornelius.

McGarvey: Act 10:48

Seen notes on verse 47

Tafsiran/Catatan -- Lainnya

Evidence: Act 10:26

If people are to be saved by a message, it must contain at least some measure of knowledge. There must be light as well as fire. CHARLES SPURGEON

Evidence: Act 10:38

The Trinity at work in redemption . " In every major phase of the redemption, each Person of the Godhead is directly involved. Their involvement in each successive phase may be set out as follows:

1. Incarnation . The Father incarnated the Son in the womb of Mary by the Holy Spirit (see Luk 1:35 ).

2. Baptism in the Jordan River . The Spirit descended on the Son, and the Father spoke His approval from heaven (see Mat 3:14-17 ).

3. Public ministry . The Father anointed the Son with the Spirit (see Act 10:38 ).

4. The crucifixion . Jesus offered Himself to the Father through the Spirit (see Heb 9:14 ).

5. The resurrection . The Father resurrected the Son by the Spirit (see Act 2:32 ; Rom 1:4 ).

6. Pentecost . From the Father the Son received the Spirit, whom He then poured out on His disciples (see Act 2:33 ).

Each Person of the Godhead—and I mean this reverently—was jealous to be included in the process of redeeming humanity." Derek Prince, Atonement

Evidence: Act 10:47

Baptism . If we are saved by being water baptized (as certain Scriptures seem to imply), then we are saved by works and not grace. The Holy Spirit fell on the Gentles before they were baptized. This means they were saved (by God’s grace) before they went near water. Paul said that Christ sent him not to baptize, but to preach ( 1Co 1:17 ). That’s because it is the gospel that saves us, not our works in response to it. As this verse shows, baptism is an act of obedience after salvation.

Pendahuluan / Garis Besar

Robertson: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Pendahuluan Kitab)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Garis Besar)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Pendahuluan Kitab)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 10 (Pendahuluan Pasal)

Overview

Act 10:1, Cornelius, a devout man, being commanded by an angel, sends for Peter, Act 10:11. who by a vision is taught not to despise the Gentiles; Act 10:17, and is commanded by the Spirit to go with the messenger to Caesarea; Act 10:25, Cornelius shows the occasion of his sending for him; Act 10:34, As he preaches Christ to Cornelius and his company, Act 10:44. the Holy Ghost falls on them, and they are baptized.

Poole: Acts 10 (Pendahuluan Pasal)

CHAPTER 10

MHCC: Acts (Pendahuluan Kitab)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 10 (Pendahuluan Pasal)

(Act 10:1-8) Cornelius directed to send for Peter.

(Act 10:9-18) Peter's vision.

(Act 10:19-33) He goes to Cornelius.

(Act 10:34-43) His discourse to Cornelius.

(Act 10:44-48) The gifts of the Holy Spirit poured out.

Matthew Henry: Acts (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 10 (Pendahuluan Pasal)

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).

Barclay: Acts (Pendahuluan Kitab)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 10 (Pendahuluan Pasal)

A Devout Soldier (Act_10:1-8)

Peter Learns A Lesson (Act_10:9-16)

The Meeting Of Peter And Cornelius (Act_10:17-33)

The Heart Of The Gospel (Act_10:34-43)

The Entry Of The Gentiles (Act_10:44-48)

Constable: Acts (Pendahuluan Kitab)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Garis Besar)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Pendahuluan Kitab)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Pendahuluan Kitab)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Garis Besar)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV