Acts · Chapter 10

V. 1. And there was a certain man-The first fruits of the Gentiles, in Cesarea-Where Philip had been before, Acts 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.

Verse 1. There was a certain man in Cæsarea] This was Cæsarea of Palestine, called also Strato’s Tower, as has been already noted, and the residence of the Roman procurator.

A centurion] eJkatontarchv, 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 Clarke’s notes on “Matthew 20:16”. A centurion among the Romans was about the same rank as a captain among us.

The band called the Italian band] The word speira, 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 l32 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 Blæsus 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 Luke 1:1, &c., and Luke 3:1, &c., and the notes there.

Verses 1, 2. There was a certain man in Cesarea — That is, Cesarea of Palestine, (of which see note on Acts 8:40,) where Philip had been and preached before, and where, therefore, the doctrine of salvation by faith in Christ was not quite unknown. It had been preached, however, by him, as it was now at Jerusalem and elsewhere, only to the Jews, Samaritans, and such Gentiles as were circumcised, and complete proselytes to Judaism. But God was now determined to open a way for the publication of it to the uncircumcised Gentiles, and to admit them into his church by baptism, on the terms of true repentance and faith in Christ, without obliging them to be circumcised, or proselyted to the Jewish religion. This remarkable change in the economy of divine grace toward mankind; this discovery of the gospel to the Gentiles; and the bringing of them, who had been strangers and foreigners: to be fellow-citizens with the saints and of the household of God, without laying them under any obligation of observing the ceremonial law, was such a mystery to the apostles themselves, and such a surprise, (Ephesians 3:3, 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 the world, 1 Timothy 3:16. No doubt, before this time, some Gentiles had occasionally entered into the synagogues of the Jews, which Christ and his apostles continually visited, and had heard the gospel preached by them; but the gospel had not yet been designedly preached to the uncircumcised Gentiles, nor had any of them been baptized; the person here mentioned was the first. Of the conversion of this man, the first-fruits of the Gentiles in the Christian Church, we are here presented with a most interesting and edifying account. We are informed that before his conversion, although a Roman soldier, (a centurion, or commander of one hundred men, in what was called the Italian band, or cohort, the soldiers composing it, it seems, being Italians,) and although an uncircumcised heathen: he was a devout man — A man of real piety, as eusebhv, the expression here used, signifies; one that feared God — Who believed in the one living and true God, the Creator of heaven and earth, reverenced his glory and authority, and had a dread of offending him by sin. Yea, he feared him with all his house — Had not an idolater or profane person in his family; but took care that not himself only, but all his, should serve the Lord. He was also a very charitable man, one who gave much alms to the people — Namely, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was ready to contribute to the relief of any one that was a real object of charity, whatever his religious sentiments or mode of worship might be. Add to this, he spent much time in prayer; yea, he prayed to God alway — Living continually in the spirit of prayer; and having, and constantly observing, stated times for prayer in private and in his family, esteeming it an important part of his daily business and pleasure to employ himself in such sacred exercises. Observe, reader, wherever the fear of God rules in the heart it will show itself in works both of piety and charity; both equally necessary, and neither of which will excuse our neglecting the other.

Verse 1. Cornelius, a centurion. The person to whom St. Peter is sent to preach the gospel is described by name, Cornelius. By his occupation, a soldier. By his religion, a proselyte or converted gentile. Of these there were two sorts; some were proselytes of the covenant, that is, such gentiles as submitted themselves to circumcision, and the whole Mosaical pedagogy. These were counted as jews, and freely conversed with as such. Others were called proselytes of the gate; these were not circumcised, nor did they conform to the Mosaic rites, but were obliged only to serve the seven precepts of Noah; namely, to worship the true God, and not idols; to abstain from blood, from fornication, from robbery; to administer justice impartially, and do as they would be done unto. Such a proselyte as this, the jews would not converse with, but counted unclean, being of the gentiles; and such a one was this Cornelius. But though a gentile, though a soldier, a commissioned officer, he was a pious, charitable, and good man. In all nations, in all places, of all employments, God has a number of holy and gracious persons, to honour him in the world, according to their present measure of light received from him.

The evidence which Cornelius gave of his religious state and condition. He “feared God with all his house, gave much alms, and prayed to God always.” Cornelius was therefore really, because relatively, religious. He obliges his family to fear God as well as himself. Like Abraham, he commands his household after him, to keep the way of the Lord. Genesis 18:19. Thus the blessing of Abraham came upon this gentile. Cornelius “feared God with all his house.” His charity was as eminent as his piety: he “gave much alms to the people,” to the people of the jews, to whom alms was not unclean, though given by a heathen. It is further added, that he “prayed to God always.” He prayed to the true God, not to idols; and he prayed to God always, that is, at every fitting season, and convenient opportunity for the duty. We are said to do a thing continually, when we do it seasonably. Thus to “pray always, to pray evermore, and to pray without ceasing,” is to keep the heart continually, as much as may be, in a praying frame. The beauty of religion lies much in the harmonious performance of duties. See the notes on Luke 18:1. The Italian band. The Romans had various ways of distinguishing their military bands. Sometimes numerically; they were called the first, or the second band, according to their precedency. Sometimes, from the countries they were quartered in; so the German, the Panonian legions, because they were there in service. Sometimes from the commander they were under; the Augustan, the Claudian band, because persons of their name had the command of them. Sometimes from their own behaviour; so victrix, ferrea, the conquering, the iron band, because of the emergencies they had appeared in. Sometimes from the parts they were gathered from; so this is here called “the Italian band,” because raised out of that country.

1. Cornelius’ Vision and Mission to Peter, 1-33.

Luke now unfolds a new and positive advance in the secession of Christianity from Judaism. (See notes on Acts 4:1; 6:8, 13.) The martyrdom of Stephen had sealed the certainty of such a separation, and now head of the movement must be the leading Apostle Peter, under angelic guidance, at the Gentile capital, Cesarea. This was a vital question not for Judaism only, but for even us in this nineteenth century, and in this land of America: Must we be circumcised Jews in order to be Christians? So believed the first Jerusalem Church; so, at first, Peter held; and from this yoke it was Paul, the apostle of us Gentiles, preeminently, who was our emancipator!

That Gentiles should be admitted into the Church was clear; they could be admitted even into the Jewish Church. (See note on Acts 3:26.) The Old Testament predicted that Christ, the Messiah, should be a light to the Gentiles, a salvation to the ends of the earth. Jesus commanded his apostles to Go teach all nations, that is, go disciple all Gentiles. This the apostles well understood. But this they could not understand, that the Mosaic ritual, circumcision and all, should, as the Church expanded to universality, fall off, like a dry, outgrown shell, from its back. Of this great truth the Hellenists caught the first glimpse, Stephen the first clear view, and Paul embraced the great conception as the one idea of his life. The Epistle to the Romans is his written and forever permanent expression of this great truth.

1. Cesarea—See note on Acts 8:40. Cornelius—A common Roman name, and belonging to one of the oldest and noblest Roman lineages. A centurion—Captain over a hundred men. Italian band—A cohort of native Italians, forming the body guard of the Roman procurator, just as an English governor in India needs a body of English troops for safeguard. Cornelius, therefore, as a Roman and a military man, was the proper representative of Gentilism to be met by Peter, the representative of Jerusalem Christianity.

V. 2. Who gave much alms to the people-That is, to the Jews, many of whom were at that time extremely poor.

Verse 2. A devout man] eusebhv, from eu, well, and sebomai, I worship. A person who worships the true God, and is no idolater. One that feared God] foboumenov ton qeon, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.

With all his house] He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.

Gave much alms] His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity. Prayed to God alway.] Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Acts 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 honour 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.

Verses 1, 2. There was a certain man in Cesarea — That is, Cesarea of Palestine, (of which see note on Acts 8:40,) where Philip had been and preached before, and where, therefore, the doctrine of salvation by faith in Christ was not quite unknown. It had been preached, however, by him, as it was now at Jerusalem and elsewhere, only to the Jews, Samaritans, and such Gentiles as were circumcised, and complete proselytes to Judaism. But God was now determined to open a way for the publication of it to the uncircumcised Gentiles, and to admit them into his church by baptism, on the terms of true repentance and faith in Christ, without obliging them to be circumcised, or proselyted to the Jewish religion. This remarkable change in the economy of divine grace toward mankind; this discovery of the gospel to the Gentiles; and the bringing of them, who had been strangers and foreigners: to be fellow-citizens with the saints and of the household of God, without laying them under any obligation of observing the ceremonial law, was such a mystery to the apostles themselves, and such a surprise, (Ephesians 3:3, 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 the world, 1 Timothy 3:16. No doubt, before this time, some Gentiles had occasionally entered into the synagogues of the Jews, which Christ and his apostles continually visited, and had heard the gospel preached by them; but the gospel had not yet been designedly preached to the uncircumcised Gentiles, nor had any of them been baptized; the person here mentioned was the first. Of the conversion of this man, the first-fruits of the Gentiles in the Christian Church, we are here presented with a most interesting and edifying account. We are informed that before his conversion, although a Roman soldier, (a centurion, or commander of one hundred men, in what was called the Italian band, or cohort, the soldiers composing it, it seems, being Italians,) and although an uncircumcised heathen: he was a devout man — A man of real piety, as eusebhv, the expression here used, signifies; one that feared God — Who believed in the one living and true God, the Creator of heaven and earth, reverenced his glory and authority, and had a dread of offending him by sin. Yea, he feared him with all his house — Had not an idolater or profane person in his family; but took care that not himself only, but all his, should serve the Lord. He was also a very charitable man, one who gave much alms to the people — Namely, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was ready to contribute to the relief of any one that was a real object of charity, whatever his religious sentiments or mode of worship might be. Add to this, he spent much time in prayer; yea, he prayed to God alway — Living continually in the spirit of prayer; and having, and constantly observing, stated times for prayer in private and in his family, esteeming it an important part of his daily business and pleasure to employ himself in such sacred exercises. Observe, reader, wherever the fear of God rules in the heart it will show itself in works both of piety and charity; both equally necessary, and neither of which will excuse our neglecting the other.

Ver. 2. Gave much alms. When a man’s heart is open to the poor, it is a good symptom of God’s mercy to him. When Cornelius gave alms, his cutting was near. When speaking of ceremonial cleanness under the law, our Lord says, “Give alms, and all things are clean unto you.” Luke 11:41. St. James also describes this as a part of the moral purity required under the gospel; for “pure religion and undefiled before God, is to visit the fatherless and the widows in their affliction.” James 1:27. Cornelius “gave much alms;” much, not only with respect to his rank and fortune, or to his religion, being at most but a proselyte of the gate, but much, considered in itself; for it is said he gave much alms to the people, which must imply an enlarged generous bounty. To give alms, might have argued a sense of religion; but to give much, implies zeal and fervency. To give alms might have argued in him humanity and tenderness of nature, but to give much alms shows a heavenly disposition and greatness of mind made so by faith. Something he might have done for reputation, something out of compliance and decency; but to give much alms, in a person of his circumstances, was an unquestionable proof of sincerity. Prayer and alms are powerful solicitations with God, one assists the other. Alms give wings to prayer, that it may ascend more swiftly to heaven; and prayer gives strength to alms, to enable them to follow.

2. Devout… feared God—Men of deep thought and solemn

consciousness of sin at this time looked for a true, infinite, holy God, by whose worship the reason would be satisfied and the conscience be assured of divine mercy. Such men often found the true God in Israel, and hence when stationed in the Holy Land (like Cornelius and the centurion of Luke 8:2, and perhaps Acts 27:3) they would first be attracted to the synagogue, with perhaps some repugnance to circumcision and the heavy Mosaic ritual, but would find true relief in Christianity, both from the ritual and the condemnation of sin. With all his house—His own family under the influence of his own devout spirit; his official aids, like the devout soldier of verse 7, were selected for their like spirit. Always—With established and regular home devotion.

Cornelius, had not the Gospel been brought to his knowledge, would have had his piety, under the influence of that Spirit granted to all sincere and earnest souls, completed unto salvation by the atonement of the unknown Redeemer. Millions of holy men have by this same unknown Saviour gone, even from pagan lands, to glory. Where the Gospel is rightly presented such thirsty souls drink it in powerfully; and by such men and the energetic Church combined the Gospel is destined to overflow the world with a deluge, not of destruction, but of universal salvation. It is the existence of such spirits in all lands which constitute the encouragement for our missionary Church and the hope of a dying world. They are the scattered tinder in the pagan mass to catch the Gospel spark and spread it to a flame.

V. 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.

Verse 3. He saw in a vision evidently] The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was fanerwv, 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 Clarke’s note on “Acts 3:1”,) 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, Daniel 9:20-23, and that especially to Zachariah, the father of John Baptist, Luke 1:11, &c.

Verses 3-6. He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — Fanerwv, manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — Atenisav autw, having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that 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. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. 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 from heaven on purpose to order him to be sent for. Observe, reader, 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.

3. In a vision evidently… ninth hour—The word vision, or, more literally, sight, indicates that it was no dream, but that he was awake; the ninth hour, three o’clock in the afternoon, declares that it was open day not night. An angel—His radiant attire (verse 30) showed him to be superhuman.

V. 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.

Verse 4. Thy prayers and thine alms are come up for a memorial] Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.

Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’s estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven. These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Leviticus 2:16, is said to be hrkza 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.

Verses 3-6. He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — Fanerwv, manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — Atenisav autw, having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that 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. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. 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 from heaven on purpose to order him to be sent for. Observe, reader, 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.

Ver. 4. For a memorial before God. The word mnhmosunan, rendered a memorial, is used both of the incense offered up with the sacrifice, and of a part or handful of the mincha offered up to God. Leviticus 2:2, 9. 5:12. Numbers 5:15, 18, 26. In these places no incense was to be admitted, it being an offering for sin, or a memorial for iniquity; so that there, not the incense or perfume, but part of the mincha, or oblation put upon the altar, is called astharah, a memorial. Now, seeing alms are the christian sacrifices, being so called by the apostle, Philippians 4:18; and seeing our prayers and our praises are said to ascend as incense, Revelation 5:8; seeing they are our sacrifice of praise, Hebrews 13:15, 16, and our alms the odour or sweet savour, Philippians 4:18, the allusion here may very fitly relate to both. That God hears prayer, is an expression common to all writers; but that prayers ascend up to heaven as a sweet-smelling savour, is a Hebrew form of speech not less vigorous or applicable. It is indeed a beautiful allusion to the odour and fragrance of sacrifice and incense ascending to the skies; grateful to God as his own appointment, and a proper expression of the duty and obedience of his pious worshippers.

4. Afraid—See note on Luke 1:12. What is it?—What business is it you bring? So Esther 5:3, in the Greek of the Septuagint is, What is it, Esther? And what is thy request? Up for a memorial—For a reminder. The continual ascent, like incense, of his acceptable offerings would not allow him to be forgotten of God, and God’s present message win assure him that he is remembered.

Verses 3-6. He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — Fanerwv, manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — Atenisav autw, having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that 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. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. 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 from heaven on purpose to order him to be sent for. Observe, reader, 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.

5. Simon… Peter—Dr. Clarke, on Acts 8:26, remarks how very minute angelic directions are, as in Acts 9:11, and in this place. Naturally so; for the directions for an errand must be minute and must be remembered, and, being so remembered, can be reported subsequently with verbal accuracy.

Verse 6. Simon a tanner] See Clarke’s note on “Acts 9:43”. What thou oughtest to do.] From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, “Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do.” This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Acts 11:14, where it stands in substance.

Verses 3-6. He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — Fanerwv, manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — Atenisav autw, having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that 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. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c.; he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. 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 from heaven on purpose to order him to be sent for. Observe, reader, 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.

Ver. 6. He shall tell thee. Notwithstanding the extraordinary piety and devotion of Cornelius, who was certainly a great moralist, yet he had something still to do, which as yet he did not know of, and without which he could never get to heaven. He must send to Simon Peter to be instructed in the faith of Christ, which is doubtless as clear a demonstration as can be desired, that all the devotion and good works imaginable can never bring us to heaven without Christ, Acts 4:12; and therefore, although it be indispensably necessary that we do good works, yet we must not trust in them, but only in Christ for happiness and salvation. God does not send Cornelius to St. Peter, but commands Peter to come to his house, that he may not take Cornelius away from the place where duty required his presence; and that this mercy may extend to his relations and friends.

6. A tanner—See note on Acts 9:43. By the sea side—For the sake of the necessary water in preparing the hides, and separate from dwellings on account of fetid and unhealthy odours. The Jewish rule was, “Separate corpses, sepulchres, and tanneries fifty cubits from the city.”

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

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

7. Servants—Oiketwn, domestics, probably slaves. Devout soldier—See note on verse 2. “A very rare epithet for a soldier,” says Grotius.

V. 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.

Verse 8. He sent them to Joppa.] It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Cæsarea.

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

8. All these things—The whole narrative of the vision and the message to Peter.

Verse 9. On the morrow, as they went on their journey] From Joppa to Cæsarea 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 travelled 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 defence, as the roads in Judea were by no means safe. Peter went up upon the house-top to pray] It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, &c. 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.

Verses 9, 10. On the morrow, as they went — For they set out too late to reach the place that night; Peter went up upon the house-top to pray — It has often been observed, in the course of these notes, that the houses in Judea had flat roofs, on which people walked for the sake of taking the air, and where they conversed, meditated, and prayed. About the sixth hour — Besides the two stated hours of prayer, at the time of the morning and evening sacrifice the more devout among the Jews were used to set apart a third, and to retire for prayer at noon. Thus David, (Psalm 55:17,) Evening and morning and at noon will I pray. And Daniel also kneeled upon his knees three times a day and prayed. Whether Peter was induced by this, or by some other reason, to retire for prayer at this time, it seems at least to have been customary, in the first ages of the Christian Church, to offer up their daily prayers at the third, the sixth, and the ninth hour. And he became very hungry — At the usual meal-time; or rather, his hunger now was supernatural, to prepare him for the trance and vision here mentioned; for the symbols in these extraordinary discoveries were generally suited to the state of the natural faculties. And he would have eaten — Greek, hqele geusasqai, would have taken some refreshment; but while they made ready, he fell into a trance — Or ecstasy, as the word, ekstasiv, signifies; namely, such a rapture of mind as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects around him, while, in the mean time, his imagination is agitated in an extraordinary manner with some striking scenes which pass before it, and take up all his attention. In this ecstasy of Peter, a very remarkable and instructive vision was presented to him, by which the Lord prepared him for the service to which he was immediately to be called; but to which, without some such discovery of the divine will as was now made to him, he would have had an insuperable objection.

9. On the morrow—Starting at three in the afternoon, they completed the journey of almost thirty miles from Cesarea to Joppa on the next day about noon. Thereby their arrival and Peter’s noon-day prayer would coincide. Housetop to pray—The Jewish custom of worshipping (and other purposes) under their clear sky upon the housetop lined with battlements is repeatedly alluded to in the Old Testament. (2 Kings 23:12; Jeremiah 19:13; Zephaniah 1:5; Daniel 6:10.) Writing from Calcutta, our late Bishop Kingsley said: “I had the first genuine experience of the meaning of the word ‘housetop’ as used in Scripture, an experience which has been repeated again and again since I have been in India. The preparation for the ‘housetop,’ or roof, in all this country, is first a sufficient number of strong beams, near enough together to support an immense weight. These are covered with strong plank or thick boards, on which is a covering of brick and mortar, a foot or more in thickness, and over all a thick coat of cement, which by the action of the air becomes as hard and durable as stone. And you have the impression that you are standing on a rock while on the top of the house. The roof is so nearly level that the eye can detect no inclination, and offers a delightful retreat in the close of the day.” Sixth hour—Noon; one of the ordinary hours for the prayers of the devout Jew. So Daniel prayed thrice a day, (Daniel 6:10:) and David says, “Evening, and morning, and noon will I pray.”

V. 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.

Verse 10. He became very hungry] It seems that this happened about dinner-time; for it appears that they were making ready,

paraskeuazontwn, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.

He fell into a trance] epepesen epJ auton ekstasiv, 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.

Verses 9, 10. On the morrow, as they went — For they set out too late to reach the place that night; Peter went up upon the house-top to pray — It has often been observed, in the course of these notes, that the houses in Judea had flat roofs, on which people walked for the sake of taking the air, and where they conversed, meditated, and prayed. About the sixth hour — Besides the two stated hours of prayer, at the time of the morning and evening sacrifice the more devout among the Jews were used to set apart a third, and to retire for prayer at noon. Thus David, (Psalm 55:17,) Evening and morning and at noon will I pray. And Daniel also kneeled upon his knees three times a day and prayed. Whether Peter was induced by this, or by some other reason, to retire for prayer at this time, it seems at least to have been customary, in the first ages of the Christian Church, to offer up their daily prayers at the third, the sixth, and the ninth hour. And he became very hungry — At the usual meal-time; or rather, his hunger now was supernatural, to prepare him for the trance and vision here mentioned; for the symbols in these extraordinary discoveries were generally suited to the state of the natural faculties. And he would have eaten — Greek, hqele geusasqai, would have taken some refreshment; but while they made ready, he fell into a trance — Or ecstasy, as the word, ekstasiv, signifies; namely, such a rapture of mind as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects around him, while, in the mean time, his imagination is agitated in an extraordinary manner with some striking scenes which pass before it, and take up all his attention. In this ecstasy of Peter, a very remarkable and instructive vision was presented to him, by which the Lord prepared him for the service to which he was immediately to be called; but to which, without some such discovery of the divine will as was now made to him, he would have had an insuperable objection.

10. Trance—Ecstasy. The Greek ekstasiv, derived from ek, out of, and stasiv, standing or position. Mentally it designated the mind or soul out of its ordinary status in the body. This the word expressed in very different degrees. First, any ordinary excitement by which the mind was out of its ordinary state, as by surprise, Mark 5:42; Luke 5:26; or terror, Mark 16:8. Second, a withdrawal of the soul from the use of its outer senses to a condition in which its own conceptions appeared realities. Those conceptions might be framed by the soul itself, as in reveries and dreams; or they might be shaped to the soul by some other mind, as in revelations and in imparted visions. So this trance of Peter was dictated to his conception from a divine source; but not so the appearance of the angel to Cornelius, nor that of Jesus to Saul; for these are not called trance, the appearing object being not a mere conception, but an independent reality. Third, some have held that the soul may entirely leave the body, inanimate like a corpse, and depart to distant regions and deal with external objects. We know no such instance in Scripture except at death, as of Dives, or that of Paul, (2 Corinthians 12:2-4,) who certainly thought it in his own case a possibility. Pliny, the philosopher, however, narrates the case of one whose soul left his body, and in its absence his body was burned by his enemies! Augustine (“De Civitate Dei”) relates the case of a presbyter named Restitutus, whose body could be so abandoned by his soul.

V. 11. Tied at the corners-Not all in one knot, but each fastened as it were up to heaven.

Verse 11. And saw heaven opened] His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its plhrwma, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions. A great sheet, knit at the four corners] Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, &c.

Verses 11-14. And saw heaven opened — While he lay in a trance, the heaven appeared to be opened above him, to signify the opening of a mystery that had been hid. And a certain vessel — Or utensil; (for the word skeuov, here used, extends to all sorts of instruments, and every part of household furniture, of which see on Acts 9:15;) descending unto him as it had been a great sheet — Oqonhn megalhn, a great linen cloth, or wrapper, an emblem of the gospel, extending to all nations of men; knit — Dedemenon, tied; at the four corners — Not all in one knot, but each fastened, as it were, up to heaven; and let down to earth — To receive from all parts of the world those that were willing to be admitted into it. Wherein were all manner of four-footed beasts — The net of the gospel was to enclose persons of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage attaching to barbarian or Scythian, Colossians 3:11. And there came a voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or putting any difference between clean and unclean; the Lord thus showing him that he might now converse with Jews and Gentiles indifferently, and preach unto the latter, as well as unto the former, the word of life; and, at the same time intimating, that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in which the distinction between clean and unclean meats made so considerable a part. But Peter said, Not so, Lord — I would rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here; and I have never — From my childhood to this hour, defiled my conscience by eating any thing common or unclean — Hitherto I have kept my integrity in this matter, and am determined still to keep it. Peter’s words speak his resolution still to adhere to God’s law, though he has a counter command by a voice from heaven; for he knew not, at first, but the words, kill and eat, might be a command of trial, whether he would abide by the sure word, the written law; and if so, his answer, Not so, Lord, had been very proper. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected. Reader, if God by his grace has preserved us from gross sin unto this day, we should use that as an argument with ourselves to continue to abstain from all appearance of evil.

11. Heaven opened—The polished surface of the visible firmament seemed to part and let the square sheet down through. Vessel—An article in which a thing could be contained and borne. Sheet—Of white linen, the emblem of purity. Knit—Rather, fastened, as if the sheet were suspended by cords, which were attached to its four corners and fastened at the upper end to the firmamental roof. Down to the earth—So that Peter could look from the housetop down upon its upper surface.

Verse 12. All manner of four-footed beasts, &c.] 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 Leviticus 11:1, &c., where see the notes.

Verses 11-14. And saw heaven opened — While he lay in a trance, the heaven appeared to be opened above him, to signify the opening of a mystery that had been hid. And a certain vessel — Or utensil; (for the word skeuov, here used, extends to all sorts of instruments, and every part of household furniture, of which see on Acts 9:15;) descending unto him as it had been a great sheet — Oqonhn megalhn, a great linen cloth, or wrapper, an emblem of the gospel, extending to all nations of men; knit — Dedemenon, tied; at the four corners — Not all in one knot, but each fastened, as it were, up to heaven; and let down to earth — To receive from all parts of the world those that were willing to be admitted into it. Wherein were all manner of four-footed beasts — The net of the gospel was to enclose persons of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage attaching to barbarian or Scythian, Colossians 3:11. And there came a voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or putting any difference between clean and unclean; the Lord thus showing him that he might now converse with Jews and Gentiles indifferently, and preach unto the latter, as well as unto the former, the word of life; and, at the same time intimating, that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in which the distinction between clean and unclean meats made so considerable a part. But Peter said, Not so, Lord — I would rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here; and I have never — From my childhood to this hour, defiled my conscience by eating any thing common or unclean — Hitherto I have kept my integrity in this matter, and am determined still to keep it. Peter’s words speak his resolution still to adhere to God’s law, though he has a counter command by a voice from heaven; for he knew not, at first, but the words, kill and eat, might be a command of trial, whether he would abide by the sure word, the written law; and if so, his answer, Not so, Lord, had been very proper. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected. Reader, if God by his grace has preserved us from gross sin unto this day, we should use that as an argument with ourselves to continue to abstain from all appearance of evil.

12. All manner of—Greek, all, by which we are not to understand all that ever existed, nor every kind or manner; but all without any discrimination of clean or unclean, a sufficient universality for the purpose in hand. Wild beasts—These words are rejected by the best authorities. Creeping things—Insects, reptiles, testacea, and even, according to Jewish classification, fishes. For why Lechler should insist that the all means a universality because this is a trance, and so able to include an impossibility, and yet should say that fishes are excluded, it is difficult to guess. The sheet might to the so entranced eye as easily include an ocean with all its finny and finless tribes as an earth with all its animal tribes.

Verse 13. Rise, Peter, kill and eat.] quson kai fage, 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.”

Verses 11-14. And saw heaven opened — While he lay in a trance, the heaven appeared to be opened above him, to signify the opening of a mystery that had been hid. And a certain vessel — Or utensil; (for the word skeuov, here used, extends to all sorts of instruments, and every part of household furniture, of which see on Acts 9:15;) descending unto him as it had been a great sheet — Oqonhn megalhn, a great linen cloth, or wrapper, an emblem of the gospel, extending to all nations of men; knit — Dedemenon, tied; at the four corners — Not all in one knot, but each fastened, as it were, up to heaven; and let down to earth — To receive from all parts of the world those that were willing to be admitted into it. Wherein were all manner of four-footed beasts — The net of the gospel was to enclose persons of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage attaching to barbarian or Scythian, Colossians 3:11. And there came a voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or putting any difference between clean and unclean; the Lord thus showing him that he might now converse with Jews and Gentiles indifferently, and preach unto the latter, as well as unto the former, the word of life; and, at the same time intimating, that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in which the distinction between clean and unclean meats made so considerable a part. But Peter said, Not so, Lord — I would rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here; and I have never — From my childhood to this hour, defiled my conscience by eating any thing common or unclean — Hitherto I have kept my integrity in this matter, and am determined still to keep it. Peter’s words speak his resolution still to adhere to God’s law, though he has a counter command by a voice from heaven; for he knew not, at first, but the words, kill and eat, might be a command of trial, whether he would abide by the sure word, the written law; and if so, his answer, Not so, Lord, had been very proper. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected. Reader, if God by his grace has preserved us from gross sin unto this day, we should use that as an argument with ourselves to continue to abstain from all appearance of evil.

13. Kill—Literally sacrifice. For the clean Jew to kill the clean animal for his own eating was in a manner to sacrifice him. Rather, however, the word symbolizes that the unclean Gentile may, through the great sacrifice of the pure Lamb of God, present himself a living sacrifice to Jehovah.

V. 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, Acts 11:2, &c.

Verse 14. Common or unclean.] By common, koinon, whatever was in general use among the Gentiles is to be understood; by akaqarton, 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.

Verses 11-14. And saw heaven opened — While he lay in a trance, the heaven appeared to be opened above him, to signify the opening of a mystery that had been hid. And a certain vessel — Or utensil; (for the word skeuov, here used, extends to all sorts of instruments, and every part of household furniture, of which see on Acts 9:15;) descending unto him as it had been a great sheet — Oqonhn megalhn, a great linen cloth, or wrapper, an emblem of the gospel, extending to all nations of men; knit — Dedemenon, tied; at the four corners — Not all in one knot, but each fastened, as it were, up to heaven; and let down to earth — To receive from all parts of the world those that were willing to be admitted into it. Wherein were all manner of four-footed beasts — The net of the gospel was to enclose persons of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage attaching to barbarian or Scythian, Colossians 3:11. And there came a voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or putting any difference between clean and unclean; the Lord thus showing him that he might now converse with Jews and Gentiles indifferently, and preach unto the latter, as well as unto the former, the word of life; and, at the same time intimating, that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in which the distinction between clean and unclean meats made so considerable a part. But Peter said, Not so, Lord — I would rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here; and I have never — From my childhood to this hour, defiled my conscience by eating any thing common or unclean — Hitherto I have kept my integrity in this matter, and am determined still to keep it. Peter’s words speak his resolution still to adhere to God’s law, though he has a counter command by a voice from heaven; for he knew not, at first, but the words, kill and eat, might be a command of trial, whether he would abide by the sure word, the written law; and if so, his answer, Not so, Lord, had been very proper. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected. Reader, if God by his grace has preserved us from gross sin unto this day, we should use that as an argument with ourselves to continue to abstain from all appearance of evil.

14. Unclean—Even under the patriarchal dispensation the distinction of animals into clean and unclean was religiously established. (Genesis 7:2.) Man, indeed, by nature makes a distinction. Some animals are so repugnant to human tastes and health that we are disgusted at the very thought of eating them. Early in the divine education of man God so used this natural distinction which he had made, as the basis of a moral discrimination, as to impress the minds of fallen men with the difference between the pure and the impure in spirit and life, and between the righteous and the wicked among men. And when God set apart the posterity of Abraham from the idolatries and licentiousness into which the nations were sinking, he made such a distinction of meats as separated Jew and heathen from the same table, and thus struck out one of the most powerful points of union between men. Thus was Israel alone amid the nations; the lonely maintainer of the true God until the time of the God incarnate should come, and then the distinction should be abolished, and all the world be called to the knowledge of Jehovah. Common or unclean— ”One term,” says Grotius, “defines the other. For the swine (Leviticus 11:7) is called unclean, and the same (1 Macc. 10:50, 65) is called common, that is, commonly used by Gentiles, a people not sanctified to God. Seneca narrates that ‘In the time of the Emperor Tiberius foreign religious systems were forbidden at Rome, and the test was abstinence from certain animals.’”

V. 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, Acts 15:9.

Verse 15. What God hath cleansed] God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, “that call not thou common.”

Verses 15, 16. And the voice spake the second time — 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 Peter, however, had several good effects. Hereby the will of God, on 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, Acts 11:2. What God hath cleansed — By such a declaration of his will, in commanding thee to eat them; that call not thou common — But readily submit thyself to his directions, acknowledging the power of the great Lawgiver to change his precepts as he shall see fit. This was done thrice — To make the deeper impression on Peter’s mind. That is, the sheet was drawn up a little way, and let down again a second time, and so the third time, with the same call to him, Kill and eat. But whether Peter’s refusal was repeated the second and third time is not certain; we may suppose it was not, since his objection had the first time received such a satisfactory answer.

15. Call not thou common—In the expressive Greek the word for call common is a verb: What God has cleansed common thou not.

V. 16. This was done thrice-To make the deeper impression.

Verse 16. This was done thrice] For the greater certainty, and to make the deeper impression on the apostle’s mind.

And the vessel was received up again into heaven.] Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return.

Verses 15, 16. And the voice spake the second time — 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 Peter, however, had several good effects. Hereby the will of God, on 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, Acts 11:2. What God hath cleansed — By such a declaration of his will, in commanding thee to eat them; that call not thou common — But readily submit thyself to his directions, acknowledging the power of the great Lawgiver to change his precepts as he shall see fit. This was done thrice — To make the deeper impression on Peter’s mind. That is, the sheet was drawn up a little way, and let down again a second time, and so the third time, with the same call to him, Kill and eat. But whether Peter’s refusal was repeated the second and third time is not certain; we may suppose it was not, since his objection had the first time received such a satisfactory answer.

16. Done thrice—Greek, epi treiv, up to thrice. The divine number implying that the vision was from God. (See on the sacred numbers, vol. ii, p. 77.) We understand that either there were three separate visions, or that the sheet was thrice let down in continuance of the same vision and withdrawn completely into heaven at the close. Received up again—As if all men might be good enough for heaven. For we do not understand the sheet to represent the Church, into which none but the clean are admitted; but the world, waiting for the Gospel without any ceremonial distinction.

V. 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.

Verse 17. While Peter doubted-the men-stood before the gate] In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.

Verses 17, 18. Now while Peter doubted in himself — He did not doubt, that it was a heavenly vision; all his doubt was concerning the meaning of it. Christ generally reveals his will to his people by degrees, and not all at once: he leaves them to doubt a while, and to ruminate upon a matter, before he makes it fully manifest to them. Behold, the men sent from Cornelius — Being just come to the house; stood before the gate — And now Peter will learn the meaning of his vision. Thus frequently the things which befall us from within and from without at the same time, are a key to each other: and the things which so concur and agree together ought to be diligently attended to.

17. What… should mean—The threefold repetition convinced him that it had a meaning; it did not tell him what meaning. Did it mean simply what it said, namely, that all animals were now clean, the old distinction being abolished, so that Peter might eat pork, or oysters, or what he pleased? Or was this meaning pregnant with an inner meaning, an idea within an idea; what theologians have called, perhaps not happily, “a double sense?” The event shows that there was this interior lesson within the exterior. It is what we have described in our note on Matthew 1:15, an antitype indicated by and through the type. The distinction between clean and unclean animals was a type of which the distinction between Jews and Gentiles was the antitype. And thus, verbally or visibly, the typical point in the type is so indicated that it describes and predicts the corresponding point in the antitype. The predicted abolishment of the distinction between typical animals contains a prediction of the abolishment of the distinction between antitypical men. (See notes on John 2:19-20.) Before the gate—The entrance at the front, from the street. The messenger did not enter the house, being of a Jew.

Verses 17, 18. Now while Peter doubted in himself — He did not doubt, that it was a heavenly vision; all his doubt was concerning the meaning of it. Christ generally reveals his will to his people by degrees, and not all at once: he leaves them to doubt a while, and to ruminate upon a matter, before he makes it fully manifest to them. Behold, the men sent from Cornelius — Being just come to the house; stood before the gate — And now Peter will learn the meaning of his vision. Thus frequently the things which befall us from within and from without at the same time, are a key to each other: and the things which so concur and agree together ought to be diligently attended to.

V. 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.

Verses 19-22. While Peter thought on the vision — Was meditating on what he had seen and heard; the Spirit said unto him — God, by his Spirit, suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to Samuel, 1 Samuel 9:15;) Behold three men seek thee; arise therefore &c. — Delay not, but go down to these men, and go with them — The journey which they shall propose; doubting nothing — Without any hesitation or scruple on account of the messengers being Gentiles, and coming from one who is also a Gentile. For I have sent them — And have shown thee, that the great ceremonial distinction between Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction. How gradually was Peter prepared to receive this new admonition of the Spirit! Thus God is wont to lead on his children by degrees, always giving them light for the present hour. Then Peter went down to the men — Instantly, before any message from them could reach him. And said — To them, while they continued at the door; Behold, I am he whom you seek — The person you inquire for; what is the cause wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended, makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to prevent any prejudice which Peter might have against Cornelius, on account of his being a Gentile, they inform him: 1st, That he was a just, or righteous, man. 2d, That he worshipped the true God, the God whom the Jews worshipped, and not the false gods of the Gentiles. 3d, That he was of good report even among the Jews; was reputed by them a pious and good man; so that it would be no disparagement to him to go to him. And, 4th, What must have been an irresistible argument with Peter, that he had been warned by an angel to send for him to his house. When God’s command is evident, his true people do not hesitate to obey.

19. The Spirit said—In verses 13 and 14 there was a voice; but the change of the phraseology here seems to imply that, although there were words, there was no voice. Spirit spoke to spirit, silently yet significantly.

Verses 19-22. While Peter thought on the vision — Was meditating on what he had seen and heard; the Spirit said unto him — God, by his Spirit, suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to Samuel, 1 Samuel 9:15;) Behold three men seek thee; arise therefore &c. — Delay not, but go down to these men, and go with them — The journey which they shall propose; doubting nothing — Without any hesitation or scruple on account of the messengers being Gentiles, and coming from one who is also a Gentile. For I have sent them — And have shown thee, that the great ceremonial distinction between Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction. How gradually was Peter prepared to receive this new admonition of the Spirit! Thus God is wont to lead on his children by degrees, always giving them light for the present hour. Then Peter went down to the men — Instantly, before any message from them could reach him. And said — To them, while they continued at the door; Behold, I am he whom you seek — The person you inquire for; what is the cause wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended, makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to prevent any prejudice which Peter might have against Cornelius, on account of his being a Gentile, they inform him: 1st, That he was a just, or righteous, man. 2d, That he worshipped the true God, the God whom the Jews worshipped, and not the false gods of the Gentiles. 3d, That he was of good report even among the Jews; was reputed by them a pious and good man; so that it would be no disparagement to him to go to him. And, 4th, What must have been an irresistible argument with Peter, that he had been warned by an angel to send for him to his house. When God’s command is evident, his true people do not hesitate to obey.

20. Get thee down—By the outer stairs. (See notes on Matthew 9:2; 26:68.) Doubting nothing—On account of their being Gentiles. So Acts 11:12. I have sent them—The double active, says Grotius: I have caused that they should be caused to come.

Verse 21. Which were sent unto him from Cornelius] This clause is wanting in almost every MS. of worth, and in almost all the versions. Behold, I am he whom ye seek] A sudden, unexpected speech, like the address of Æneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation, —————coram, quem quæritis, adsum!

Æn. 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.

Verses 19-22. While Peter thought on the vision — Was meditating on what he had seen and heard; the Spirit said unto him — God, by his Spirit, suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to Samuel, 1 Samuel 9:15;) Behold three men seek thee; arise therefore &c. — Delay not, but go down to these men, and go with them — The journey which they shall propose; doubting nothing — Without any hesitation or scruple on account of the messengers being Gentiles, and coming from one who is also a Gentile. For I have sent them — And have shown thee, that the great ceremonial distinction between Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction. How gradually was Peter prepared to receive this new admonition of the Spirit! Thus God is wont to lead on his children by degrees, always giving them light for the present hour. Then Peter went down to the men — Instantly, before any message from them could reach him. And said — To them, while they continued at the door; Behold, I am he whom you seek — The person you inquire for; what is the cause wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended, makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to prevent any prejudice which Peter might have against Cornelius, on account of his being a Gentile, they inform him: 1st, That he was a just, or righteous, man. 2d, That he worshipped the true God, the God whom the Jews worshipped, and not the false gods of the Gentiles. 3d, That he was of good report even among the Jews; was reputed by them a pious and good man; so that it would be no disparagement to him to go to him. And, 4th, What must have been an irresistible argument with Peter, that he had been warned by an angel to send for him to his house. When God’s command is evident, his true people do not hesitate to obey.

Verse 22. Cornelius the centurion, &c.] They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment, see Clarke “Acts 10:2”. To hear words of thee.] But of what kind they could not as yet tell.

Verses 19-22. While Peter thought on the vision — Was meditating on what he had seen and heard; the Spirit said unto him — God, by his Spirit, suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to Samuel, 1 Samuel 9:15;) Behold three men seek thee; arise therefore &c. — Delay not, but go down to these men, and go with them — The journey which they shall propose; doubting nothing — Without any hesitation or scruple on account of the messengers being Gentiles, and coming from one who is also a Gentile. For I have sent them — And have shown thee, that the great ceremonial distinction between Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction. How gradually was Peter prepared to receive this new admonition of the Spirit! Thus God is wont to lead on his children by degrees, always giving them light for the present hour. Then Peter went down to the men — Instantly, before any message from them could reach him. And said — To them, while they continued at the door; Behold, I am he whom you seek — The person you inquire for; what is the cause wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended, makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to prevent any prejudice which Peter might have against Cornelius, on account of his being a Gentile, they inform him: 1st, That he was a just, or righteous, man. 2d, That he worshipped the true God, the God whom the Jews worshipped, and not the false gods of the Gentiles. 3d, That he was of good report even among the Jews; was reputed by them a pious and good man; so that it would be no disparagement to him to go to him. And, 4th, What must have been an irresistible argument with Peter, that he had been warned by an angel to send for him to his house. When God’s command is evident, his true people do not hesitate to obey.

22. They said—The use of repetitions in this narrative is after the style of the most antique simplicity, found in the Old Testament and in the poems of Homer. But it indicates also that Luke (probably now at Jerusalem; see note on Acts 13:1) was most fully informed of the facts, and that he esteemed the whole narrative to be of the most impressive importance, being the first great divine assurance that the Gentile, unbound by Jewish shackles, should be admitted by holy baptism into the kingdom of God. Good report among… the Jews—This is a stroke of eulogy not given in verse 2. Speaking to a Jew, the messengers wisely quote the favourable report of all Jews in their master’s behalf. It is a good messenger who enters into the spirit of his orders and of his sender.

Verse 23. Then called he them in, &c.] They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner. Certain brethren from Joppa] They were six in number, as we learn from Acts 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.

Verses 23, 24. Then called he them in, and lodged them — Or, hospitably entertained them that night. He did not bid them go to an inn, and refresh or repose themselves at their own charge, but was himself at the charge of entertaining them at his own quarters. He lodged them, though they were Gentiles, to show how readily he complied with the design of the vision, in eating with Gentiles. And, 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. And on the morrow went away with them — Not delaying to obey the heavenly vision. And certain brethren — Namely, six in number, Acts 11:12; accompanied him — Being probably desired by the apostle to go with him, that they might be witnesses of what happened, as this was an affair in which some difficulties might arise, and some censure be incurred from the Jewish converts, and such as were not apprized of his divine direction. How pleasing a mixture have we here, of prudence and humility! Sufficient to “teach us, on all proper occasions, to express at once a becoming deference to our brethren, and prudent caution in our own best intended actions; that even our good may not be evil spoken of, when it lies in our power to prevent it.” See Doddridge, and Romans 14:16. And on the morrow after they entered into Cesarea — Though it is probable they travelled on foot, yet as Joppa was only about fifteen leagues distant from Cesarea, they might easily arrive there the day after that on which they set out. And Cornelius waited for them — Not engaging himself in any secular business during that solemn time, but being altogether intent on this thing. And he called together his kinsmen — His relations; and near friends — Those with whom he was most intimate, and had the greatest love to. This, he thought, he could not better express, 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 accounted near friends by Cornelius; because they were such as had forsaken all pagan idolatry, and were, with him, worshippers of the true and living God.

23. Certain brethren—Six in number, (Acts 11:12,) for the purpose doubtless of being witnesses to testify and defend, if Peter were arraigned for being too free with Gentiles.

V. 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.

Verse 24. His kinsmen and near friends.] suggeneiv, His, relatives, and anagkaiouv filouv, his necessary friends; but the Syriac makes anagkaiouv an epithet as well as suggeneiv, 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 Acts 10:27.

Verses 23, 24. Then called he them in, and lodged them — Or, hospitably entertained them that night. He did not bid them go to an inn, and refresh or repose themselves at their own charge, but was himself at the charge of entertaining them at his own quarters. He lodged them, though they were Gentiles, to show how readily he complied with the design of the vision, in eating with Gentiles. And, 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. And on the morrow went away with them — Not delaying to obey the heavenly vision. And certain brethren — Namely, six in number, Acts 11:12; accompanied him — Being probably desired by the apostle to go with him, that they might be witnesses of what happened, as this was an affair in which some difficulties might arise, and some censure be incurred from the Jewish converts, and such as were not apprized of his divine direction. How pleasing a mixture have we here, of prudence and humility! Sufficient to “teach us, on all proper occasions, to express at once a becoming deference to our brethren, and prudent caution in our own best intended actions; that even our good may not be evil spoken of, when it lies in our power to prevent it.” See Doddridge, and Romans 14:16. And on the morrow after they entered into Cesarea — Though it is probable they travelled on foot, yet as Joppa was only about fifteen leagues distant from Cesarea, they might easily arrive there the day after that on which they set out. And Cornelius waited for them — Not engaging himself in any secular business during that solemn time, but being altogether intent on this thing. And he called together his kinsmen — His relations; and near friends — Those with whom he was most intimate, and had the greatest love to. This, he thought, he could not better express, 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 accounted near friends by Cornelius; because they were such as had forsaken all pagan idolatry, and were, with him, worshippers of the true and living God.

24. Kinsmen and near friends—Not only all his house is influenced and pressed into the way of piety, but his hearty and powerful nature compels relatives and friends into the same self-committal. For the great soul of this captain in its simplicity is full of joy and no shame, in view of this great occasion, when an angel-called visitant shall enter his house.

Verse 25. Fell down at his feet, and worshipped him.] As Peter’s coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezæ, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Cæsarea, 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.

Verses 25-27. As Peter was coming in — Cornelius, who had been expecting him, probably with some impatience, longing to know what that important doctrine was, which an angel had told him he should hear from him; met him, and fell down at his feet — Expressing thus his reverence for one, in so eminent a sense, the messenger of Heaven; and worshipped him — Not with divine, but mere civil worship: such as was usually paid to kings and princes, and others of high dignity, in the East. Having believed in the one living and true God, and forsaken the idolatry of the Gentiles, he certainly could not offer divine or religious worship to Peter: nor could he, as some have fancied, imagine Peter to be an angel, considering how the angel had spoken of him. But his reverence for him as a divine messenger, together with the custom which prevailed in those countries, of expressing the highest respect by prostration, might induce him to fall down at his feet, and offer a homage, which Peter wisely and religiously declined accepting. And as he talked with him, he went in — They went into the house talking together, probably of the goodness of God manifested in so happily bringing them together, for they could not but see and acknowledge God in it. And found many that were come together — More than Peter expected, which at once added solemnity to this service, and afforded a greater opportunity of doing good.

25. Worshipped him—Some trace of his pagan education Luke impartially notes here. Yet it is not clear nor probable that the centurion held Peter for a god or demigod, nor even an angel, as Grotius conceived. Limborch well replied that it is not likely that Cornelius believed that one angel told him to send for another angel, or that an angel by the name of Simon Peter was lodging with a tanner. Limborch rightly explains it that Cornelius paid a more prostrate reverence to Peter as an ambassador of God and a saint or sacred personage than true Christianity allows to be paid to any mere man. Hence Peter’s words. It is remarkably significant that Peter, the supposed first so-called Roman pope, should be the man to utter this marked caution against ever reverence of saints.

V. 26. I myself also am a man-And not God, who alone ought to be worshipped, Matthew 4:10. Have all his pretended successors attended to this?

Verse 26. I myself also am a man.] “I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life.”

Verses 25-27. As Peter was coming in — Cornelius, who had been expecting him, probably with some impatience, longing to know what that important doctrine was, which an angel had told him he should hear from him; met him, and fell down at his feet — Expressing thus his reverence for one, in so eminent a sense, the messenger of Heaven; and worshipped him — Not with divine, but mere civil worship: such as was usually paid to kings and princes, and others of high dignity, in the East. Having believed in the one living and true God, and forsaken the idolatry of the Gentiles, he certainly could not offer divine or religious worship to Peter: nor could he, as some have fancied, imagine Peter to be an angel, considering how the angel had spoken of him. But his reverence for him as a divine messenger, together with the custom which prevailed in those countries, of expressing the highest respect by prostration, might induce him to fall down at his feet, and offer a homage, which Peter wisely and religiously declined accepting. And as he talked with him, he went in — They went into the house talking together, probably of the goodness of God manifested in so happily bringing them together, for they could not but see and acknowledge God in it. And found many that were come together — More than Peter expected, which at once added solemnity to this service, and afforded a greater opportunity of doing good.

26. A man—A noble title in itself; a humble title when worship is in question.

Verse 27. And as he talked with him] Cornelius had met Peter at some short distance from his house, and they conversed together till they went in.

Verses 25-27. As Peter was coming in — Cornelius, who had been expecting him, probably with some impatience, longing to know what that important doctrine was, which an angel had told him he should hear from him; met him, and fell down at his feet — Expressing thus his reverence for one, in so eminent a sense, the messenger of Heaven; and worshipped him — Not with divine, but mere civil worship: such as was usually paid to kings and princes, and others of high dignity, in the East. Having believed in the one living and true God, and forsaken the idolatry of the Gentiles, he certainly could not offer divine or religious worship to Peter: nor could he, as some have fancied, imagine Peter to be an angel, considering how the angel had spoken of him. But his reverence for him as a divine messenger, together with the custom which prevailed in those countries, of expressing the highest respect by prostration, might induce him to fall down at his feet, and offer a homage, which Peter wisely and religiously declined accepting. And as he talked with him, he went in — They went into the house talking together, probably of the goodness of God manifested in so happily bringing them together, for they could not but see and acknowledge God in it. And found many that were come together — More than Peter expected, which at once added solemnity to this service, and afforded a greater opportunity of doing good.

27. Went in—From the porch into the reception room. (See notes on vol. i, p. 325.)

V. 28. But God hath showed me-He speaks sparingly to them of his former doubt, and his late vision.

Verse 28. Ye know how that it is an unlawful thing, &c.] He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes.

But God hath showed me, &c.] 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.

Verses 28, 29. And he said, Ye know how it is an unlawful thing, &c. — A thing not allowed by the Jews; for a man that is a Jew — A native Jew, as I am; to keep company with, or come unto one of another nation — A stranger, and an uncircumcised Gentile. This was not made unlawful by the law of God, but by the precepts of their wise men, which they looked upon to be no less obliging. They did not indeed forbid them to converse with Gentiles, in the way of traffic or worldly business, but to eat with them. With such scorn did the Jews look upon the Gentiles, who in their turn held them in equal contempt, as appears by many passages in the Latin poets. But now, saith Peter, God hath showed me — By a remarkable vision; that I should not call any man common or unclean — Peter thought it necessary to inform them how he came to change his mind in this matter, lest, being thought to have used lightness, his word should have the less authority. Therefore — Having received direction from God; came I unto you without gainsaying — Or delay; as soon as I was sent for — Ready to preach the same gospel to you that I preached to the Jews. I ask, therefore, for what intent ye have sent for me — Although Peter in a great measure knew this already, he puts Cornelius on telling the story, both that his friends, and all that were present, might be informed, and Cornelius himself be 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.

28. Unlawful—There was nothing in the Mosaic law rendering it in itself unlawful to keep company with one of another nation. Grotius remarks that the word unlawful here corresponds to the rabbinical rwsa, signifying the unlawful, not by the law of Moses, but by the decree of the doctors, which was held equal in rank. God hath showed me—First, by the symbolical sheet; second, by his Spirit bidding me meet your messengers; and, third, by the fact that your angel corresponds with my vision. For these two last facts fully answer Peter’s doubt, verse 17. And the whole will receive the closing and conclusive confirmation of verse 44. Any man common—For though the sheet included only animals, he knew that the truth symbolized embraced man. And as the symbol forbade calling any man common, so the sheet symbolically includes all men, and not the Church alone.

V. 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.

Verse 29. I ask-for what intent ye have sent for me?] Peter had been informed of this by the servants of Cornelius, Acts 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, &c., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

Verses 28, 29. And he said, Ye know how it is an unlawful thing, &c. — A thing not allowed by the Jews; for a man that is a Jew — A native Jew, as I am; to keep company with, or come unto one of another nation — A stranger, and an uncircumcised Gentile. This was not made unlawful by the law of God, but by the precepts of their wise men, which they looked upon to be no less obliging. They did not indeed forbid them to converse with Gentiles, in the way of traffic or worldly business, but to eat with them. With such scorn did the Jews look upon the Gentiles, who in their turn held them in equal contempt, as appears by many passages in the Latin poets. But now, saith Peter, God hath showed me — By a remarkable vision; that I should not call any man common or unclean — Peter thought it necessary to inform them how he came to change his mind in this matter, lest, being thought to have used lightness, his word should have the less authority. Therefore — Having received direction from God; came I unto you without gainsaying — Or delay; as soon as I was sent for — Ready to preach the same gospel to you that I preached to the Jews. I ask, therefore, for what intent ye have sent for me — Although Peter in a great measure knew this already, he puts Cornelius on telling the story, both that his friends, and all that were present, might be informed, and Cornelius himself be 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.

V. 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.

Verse 30. Four days ago I was fasting until this hour] It was then about three o’clock in the afternoon; and it appears that Cornelius had continued his fasts from three o’clock the preceding day to three o’clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word nhsteuwn, fasting is wanting in ABC, one other; the Coptic, Æthiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament.

Verses 30-33. And Cornelius said, 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, Peter set out; and on the fourth, came to Cesarea; 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 hour of the day. And at the ninth hour — An hour of solemn prayer, being the time of offering the evening sacrifice, see Acts 3:1. I prayed, and behold a man stood before me — A man in appearance, but an angel in reality, as in verse 3; in bright clothing — Such as Christ’s was, when he was transfigured; and that of the two angels, who appeared at his resurrection, Luke 24:4; and at his ascension, Acts 1:10; showing their relation to the world of light. And said, Thy prayer is heard — Doubtless he had been praying for instruction how to worship and serve God in the most acceptable manner; and thy alms are had in remembrance in the sight of God — Who looks not merely on the outward gift, but on the inward affection from which it proceeds, and the intention with which it is offered. Send, therefore, to Joppa, &c. — See note on verses 4-6. Immediately, therefore, I sent — As I was directed; and thou hast well done that thou art come — To us, though we are Gentiles. Observe, faithful ministers do well in going to those that are willing and desirous to receive instruction from them. Now, therefore, are we all here present before God — The language this of every truly Christian congregation; to hear all things that are commanded thee of God — To know and do whatsoever he shall require of us. In this spirit ought every one that would profit by the word of God, to attend upon it.

30. Until this hour—Until this time on that day. He does not mean that he has now been fasting four days, but that he fasted to about this hour of day on the day of the angel’s appearance, namely, the fourth day before his present speaking.

V. 31. Thy prayer is heard-Doubtless he had been praying for instruction, how to worship God in the most acceptable manner.

Verse 31. Thy prayer is heard] See Clarke’s note on “Acts 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.

Verses 30-33. And Cornelius said, 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, Peter set out; and on the fourth, came to Cesarea; 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 hour of the day. And at the ninth hour — An hour of solemn prayer, being the time of offering the evening sacrifice, see Acts 3:1. I prayed, and behold a man stood before me — A man in appearance, but an angel in reality, as in verse 3; in bright clothing — Such as Christ’s was, when he was transfigured; and that of the two angels, who appeared at his resurrection, Luke 24:4; and at his ascension, Acts 1:10; showing their relation to the world of light. And said, Thy prayer is heard — Doubtless he had been praying for instruction how to worship and serve God in the most acceptable manner; and thy alms are had in remembrance in the sight of God — Who looks not merely on the outward gift, but on the inward affection from which it proceeds, and the intention with which it is offered. Send, therefore, to Joppa, &c. — See note on verses 4-6. Immediately, therefore, I sent — As I was directed; and thou hast well done that thou art come — To us, though we are Gentiles. Observe, faithful ministers do well in going to those that are willing and desirous to receive instruction from them. Now, therefore, are we all here present before God — The language this of every truly Christian congregation; to hear all things that are commanded thee of God — To know and do whatsoever he shall require of us. In this spirit ought every one that would profit by the word of God, to attend upon it.

Verses 30-33. And Cornelius said, 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, Peter set out; and on the fourth, came to Cesarea; 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 hour of the day. And at the ninth hour — An hour of solemn prayer, being the time of offering the evening sacrifice, see Acts 3:1. I prayed, and behold a man stood before me — A man in appearance, but an angel in reality, as in verse 3; in bright clothing — Such as Christ’s was, when he was transfigured; and that of the two angels, who appeared at his resurrection, Luke 24:4; and at his ascension, Acts 1:10; showing their relation to the world of light. And said, Thy prayer is heard — Doubtless he had been praying for instruction how to worship and serve God in the most acceptable manner; and thy alms are had in remembrance in the sight of God — Who looks not merely on the outward gift, but on the inward affection from which it proceeds, and the intention with which it is offered. Send, therefore, to Joppa, &c. — See note on verses 4-6. Immediately, therefore, I sent — As I was directed; and thou hast well done that thou art come — To us, though we are Gentiles. Observe, faithful ministers do well in going to those that are willing and desirous to receive instruction from them. Now, therefore, are we all here present before God — The language this of every truly Christian congregation; to hear all things that are commanded thee of God — To know and do whatsoever he shall require of us. In this spirit ought every one that would profit by the word of God, to attend upon it.

V. 33. Now therefore we are all present before God-The language of every truly Christian congregation.

Verse 33. Are we all here present before God] Instead of before GOD, the Codex Bezæ, Syriac, Æthiopic, 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.

Verses 30-33. And Cornelius said, 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, Peter set out; and on the fourth, came to Cesarea; 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 hour of the day. And at the ninth hour — An hour of solemn prayer, being the time of offering the evening sacrifice, see Acts 3:1. I prayed, and behold a man stood before me — A man in appearance, but an angel in reality, as in verse 3; in bright clothing — Such as Christ’s was, when he was transfigured; and that of the two angels, who appeared at his resurrection, Luke 24:4; and at his ascension, Acts 1:10; showing their relation to the world of light. And said, Thy prayer is heard — Doubtless he had been praying for instruction how to worship and serve God in the most acceptable manner; and thy alms are had in remembrance in the sight of God — Who looks not merely on the outward gift, but on the inward affection from which it proceeds, and the intention with which it is offered. Send, therefore, to Joppa, &c. — See note on verses 4-6. Immediately, therefore, I sent — As I was directed; and thou hast well done that thou art come — To us, though we are Gentiles. Observe, faithful ministers do well in going to those that are willing and desirous to receive instruction from them. Now, therefore, are we all here present before God — The language this of every truly Christian congregation; to hear all things that are commanded thee of God — To know and do whatsoever he shall require of us. In this spirit ought every one that would profit by the word of God, to attend upon it.

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

2. Uncircumcised Converts receive the Holy Ghost and Baptism, 34-48.

V. 34. I perceive of a truth-More clearly than ever, from such a concurrence of circumstances.

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.

Verse 34. God is no respecter of persons] He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favour to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favour 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 favourable 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 favour, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Leviticus 19:15; Deuteronomy 1:16, 17; 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 favour (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.

Verses 34, 35. Then Peter opened his mouth — Addressed himself to them, with a seriousness and solemnity answerable to so great an occasion; and said, Of a truth I perceive — More clearly than ever, from such a concurrence of circumstances; that God is no respecter of persons — Is not partial in his love. The words mean, 1st, That he does not confine his love to one nation; as the Jews were ready to suppose that he confined it to their nation. 2d, That he is loving to every man, and willeth that all men should be saved; but in every nation he that feareth God, and worketh righteousness — He that, 1st, Reverences God as infinitely great, glorious, wise, mighty, holy, just, and good; the cause, end, proprietor, and governor of all things: and, 2d, 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 Peter. See note on verse 6.

Ver. 34. God is no respecter of persons. Respect of persons, in matters judicial, is showed when men judge others not according to the merits of the cause, but according to outward respects, as the greatness, the riches, the meanness and poverty of the person, or from motives of friendship or affection. So in spiritual things, to accept persons is to respect them and their services, not on account of any thing that makes them more fit to be regarded than others, or more acceptable in the sight of God, but on account of the nation to which they belong, or the ancestors from whom they were descended. Thus, because God had chosen the jews to be his people, and to perform his promise made to them, the jews imagined that God would accept them and their services on that account; that they were of the jewish nation, of the seed of Abraham according to the flesh; and that he would not accept the persons, or regard the services of the gentiles, for want of these things; but these false conceptions are amply refuted by the apostles of our Lord.

Paul shows that not the jews only, but men of any other nation may be accepted, there being but one God, who “is rich to all that call upon him,” whether jew or gentile. Romans 10:12. He being the God, not of the jews only, but also of the gentiles, is ready to justify them both through faith. Romans 3:29, 30. — Peter also shows that God accepts such men, not on account of their descent, or circumcision, but because they fear him and work righteousness. Thus Cornelius being one that feared God, and gave much alms, his prayers and alms came up before God for a memorial. It is therefore evident that some of other nations owning the true God, not only might, but actually did fear him and work righteousness; otherwise they ill deserved the title given to the proselytes of the gate. Nor could St. Peter perceive that God was “no respecter of persons” on account of a thing which never did or could happen. But glory, honour, and peace, shall be to every one that doeth good, to the jew first, and also to the gentile: for there is no respect of persons with God. Romans 2:10, 11.

34. I perceive—What had always been true; though through Jewish prejudice he had never before realized it. He had believed that no one who never beard of Judaism could be saved; just as many believe now that no one who never heard of Christianity can be saved. No respecter of persons—A true judge applies the law without regard to whom it severely cuts. He regards the principle irrespective of the person. Wherever a responsible man exists, the temper of heart is, or has been, in his power, so that he might obtain grace if he would. So that in whatever age, land, or dispensation the man exists, God, without respect of persons, gives him his fair opportunity for salvation.

V. 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.

Verse 35. But in every nation he that feared him, &c.] 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 neighbour, 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, &c., 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 favour, 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 neighbour 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?

Verses 34, 35. Then Peter opened his mouth — Addressed himself to them, with a seriousness and solemnity answerable to so great an occasion; and said, Of a truth I perceive — More clearly than ever, from such a concurrence of circumstances; that God is no respecter of persons — Is not partial in his love. The words mean, 1st, That he does not confine his love to one nation; as the Jews were ready to suppose that he confined it to their nation. 2d, That he is loving to every man, and willeth that all men should be saved; but in every nation he that feareth God, and worketh righteousness — He that, 1st, Reverences God as infinitely great, glorious, wise, mighty, holy, just, and good; the cause, end, proprietor, and governor of all things: and, 2d, 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 Peter. See note on verse 6.

35. Feareth him, and worketh righteousness—In heathen lands this will appear in rectitude of life. In Christian lands it will appear in faith in Christ and obedience to his holy requirements. The unbelieving moralist who quotes this text to prove his acceptability with God shows by the very fact of his unbelief that he does not truly fear God. That Cornelius feared God and was a devout man truly appears from the fact that from the very moment Christ was announced to him he accepted Christ. And so there may be thousands who never heard of Christ, who have that spirit of faith which would heartily accept him were he truly known to them. [On this subject see the chapter on “Probational Advantages” in our work on “The Will.”] Is accepted with him—”Through Christ, though he knows him not,” says Wesley most truly. Accepted with him—Just as Cornelius was accepted even before the angel appeared to him; as he evinced by his ready and hearty faith in every syllable of Peter’s preaching.

V. 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.

Verse 36. The word which God sent, &c.] 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 ton logou, the word, in this verse, should be translated, that doctrine; and probably rhma, which we translate that word in Acts 10:37, should be omitted as it is in the Codex Bezæ, and its Itala version; and if on, which is in Acts 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 (euaggelizomenov eirhnhn) by Jesus Christ, he is Lord of all, ye know what was done (to genomenon) 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 (dunamei) went about doing good, and healing all that were tyrannically oppressed (katadunasteuomenouv) 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 kuriov, Lord, is to be understood adjectively, and ought to be referred to logov, 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 laboured to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was LORD of ALL.

Verse 36. The word — Message, or doctrine; which God sent unto the children of Israel — When he sent his Son into the world; preaching — Proclaiming by him, and his apostles and evangelists, peace — Between God and man, whether Jew or Gentile; by — Or through; Jesus Christ: he is Lord of all — Not of the Jews only, but of the Gentiles also, and under that character will manifest the riches of his mercy unto all that call upon him, Romans 3:29, and 10:12; That word you know — In some degree; you cannot be entirely ignorant of the facts attested by it, or of the doctrine built thereon; both which, however, I shall now more particularly explain and confirm to you: the facts and doctrine, I mean, published throughout all Judea, and begun from Galilee — Taking their first rise there; after the baptism which John preached — Who went before that extraordinary Person to prepare his way, by calling sinners to repentance and amendment of life, and admitting the penitent to the baptism of water; how God anointed Jesus — Particularly at his baptism, thereby inaugurating him into his office; with the Holy Ghost — With an extraordinary measure of his Holy Spirit; and with power — It is worthy of 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 persons full of the Holy Ghost and wisdom, Acts 6:3. Barnabas was full of the Holy Ghost and faith, Acts 11:24; the disciples were filled with joy and with the Holy Ghost, Acts 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power; for God was with him — He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.

36. The word—The term word (meaning the Christ-history) in this and the following verse is the object of know. They in Cesarea had heard of the propagation of that Gospel history to Israel by the preaching of Philip, the evangelist; but they had never heard as yet what they now hear, that it is a Gospel as free to Gentiles, as Gentiles, as it is to Jews. Peace—It was a word of peace, equivalent to the remission of sins, verse 43. Lord of all— Peter cannot name Christ here, for the first time, without stopping to pronounce his universal lordship, namely, over every man in every nation.

V. 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.

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.

Verse 37. That word-ye know] This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter’s discourse; and thus he begins, from what they knew, to teach them what they did not know.

St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ’s manifestation. 1. After he had been baptized by John, he went into the desert, and remained there forty days. 2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip. 3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle. 4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.

37. Judea… Galilee… John—Peter recites the facts of his history backwards. Rightly, for he thus begins with the latest and best known facts, and runs his narrative into the earlier and less known facts. And this having brought him to the beginning, he in the next verses runs down from the beginning to the present.

V. 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, Acts 6:3. Barnabas was full of the Holy Ghost and faith, Acts 11:24. The disciples were filled with joy, and with the Holy Ghost, Acts 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power. For God was with him-He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.

Verse 38. God anointed Jesus of Nazareth] Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.

38. Anointed—Christ, Messiah, both signify the anointed. How God Christed, Messiahed Jesus, the Nazarene.

Verse 39. We are witnesses of all] In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him.

Whom they slew] As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence.

Verses 39-42. And we — His apostles, of whom I have the honour and happiness to be one; are witnesses of all things which he did — Having been present when he did them; both in the land of the Jews — In all parts of Judea; and particularly in Jerusalem — Their capital city; for we attended him in all the progress which he made, beholding with astonishment his miracles, and hearing with delight his discourses; whom — Nevertheless, this unbelieving and ungrateful people were so far from receiving with a becoming regard, that, in a most infamous manner, they slew and hanged him on a tree — Crucifying him, as if he had been the vilest of malefactors and slaves. Their crucifying Christ is here spoken of, the rather, to show how justly the Jews were now to be abandoned of God, and that they had no cause to complain of their rejection and the calling of the Gentiles, seeing that they had in such a manner rejected Christ. Him — This very same person, though so injuriously treated by men; God raised up the third day — According to the repeated predictions of the prophets. Peter thus preaches unto them the resurrection which immediately followed his crucifixion, lest the Gentiles should be deterred from believing in him, and should take offence at the scandal of the cross. And showed him openly — Greek, edwken auton emfanh genesqai, gave him to become manifest, namely, after his resurrection; and evidently to appear. As if he had said, That he rose is unquestionable, it having been evidenced in all the ways by which any thing can be proved. For Christ was seen, and heard, and felt by many after his resurrection; he appeared not now indeed to all the people — As before his death; but unto witnesses — Persons appointed to be witnesses of this fact; chosen before of God — For this purpose; even to us, who did eat and drink — And converse frequently and familiarly with him, after he arose from the dead — As we had done during the time of his ministry; so that we can, and do, with the greatest certainty, bear witness to the truth of these important matters. And he commanded us — Gave it us in charge in a most solemn manner; to preach unto the people — The glad tidings of salvation, present and eternal; and to testify — Wherever we come; that it is he — This very Jesus of Nazareth; who is ordained of God to be the judge of quick and dead — That is, of all mankind, whether they be 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.

39. We—The apostles. Land—The countries of Judea, Galilee, and Perea. Jerusalem—The capital. The verse should have closed here, having given a summary of Christ’s life and its proofs; next follows his death and its results, beginning with the last clause of this verse.

Verse 40. Him God raised up the third day] He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there.

Verses 39-42. And we — His apostles, of whom I have the honour and happiness to be one; are witnesses of all things which he did — Having been present when he did them; both in the land of the Jews — In all parts of Judea; and particularly in Jerusalem — Their capital city; for we attended him in all the progress which he made, beholding with astonishment his miracles, and hearing with delight his discourses; whom — Nevertheless, this unbelieving and ungrateful people were so far from receiving with a becoming regard, that, in a most infamous manner, they slew and hanged him on a tree — Crucifying him, as if he had been the vilest of malefactors and slaves. Their crucifying Christ is here spoken of, the rather, to show how justly the Jews were now to be abandoned of God, and that they had no cause to complain of their rejection and the calling of the Gentiles, seeing that they had in such a manner rejected Christ. Him — This very same person, though so injuriously treated by men; God raised up the third day — According to the repeated predictions of the prophets. Peter thus preaches unto them the resurrection which immediately followed his crucifixion, lest the Gentiles should be deterred from believing in him, and should take offence at the scandal of the cross. And showed him openly — Greek, edwken auton emfanh genesqai, gave him to become manifest, namely, after his resurrection; and evidently to appear. As if he had said, That he rose is unquestionable, it having been evidenced in all the ways by which any thing can be proved. For Christ was seen, and heard, and felt by many after his resurrection; he appeared not now indeed to all the people — As before his death; but unto witnesses — Persons appointed to be witnesses of this fact; chosen before of God — For this purpose; even to us, who did eat and drink — And converse frequently and familiarly with him, after he arose from the dead — As we had done during the time of his ministry; so that we can, and do, with the greatest certainty, bear witness to the truth of these important matters. And he commanded us — Gave it us in charge in a most solemn manner; to preach unto the people — The glad tidings of salvation, present and eternal; and to testify — Wherever we come; that it is he — This very Jesus of Nazareth; who is ordained of God to be the judge of quick and dead — That is, of all mankind, whether they be 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.

36-43. Peter now sees his way clear to preach Christ directly to these Gentiles, as follows: 1. He assumes that, the Gospel’s being preached to the Jews of Palestine, they knew, (36, 37;) 2. He rehearses that Gospel in its facts of Jesus’ life and death, (38-44;) and, 3. Proceeds to its announcement of Christ as final judge, and attested author of remission of sins on condition of faith.

V. 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.

Verse 41. Not to all the people] In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples.

Witnesses chosen before of God] That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master’s existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfil 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.

Verses 39-42. And we — His apostles, of whom I have the honour and happiness to be one; are witnesses of all things which he did — Having been present when he did them; both in the land of the Jews — In all parts of Judea; and particularly in Jerusalem — Their capital city; for we attended him in all the progress which he made, beholding with astonishment his miracles, and hearing with delight his discourses; whom — Nevertheless, this unbelieving and ungrateful people were so far from receiving with a becoming regard, that, in a most infamous manner, they slew and hanged him on a tree — Crucifying him, as if he had been the vilest of malefactors and slaves. Their crucifying Christ is here spoken of, the rather, to show how justly the Jews were now to be abandoned of God, and that they had no cause to complain of their rejection and the calling of the Gentiles, seeing that they had in such a manner rejected Christ. Him — This very same person, though so injuriously treated by men; God raised up the third day — According to the repeated predictions of the prophets. Peter thus preaches unto them the resurrection which immediately followed his crucifixion, lest the Gentiles should be deterred from believing in him, and should take offence at the scandal of the cross. And showed him openly — Greek, edwken auton emfanh genesqai, gave him to become manifest, namely, after his resurrection; and evidently to appear. As if he had said, That he rose is unquestionable, it having been evidenced in all the ways by which any thing can be proved. For Christ was seen, and heard, and felt by many after his resurrection; he appeared not now indeed to all the people — As before his death; but unto witnesses — Persons appointed to be witnesses of this fact; chosen before of God — For this purpose; even to us, who did eat and drink — And converse frequently and familiarly with him, after he arose from the dead — As we had done during the time of his ministry; so that we can, and do, with the greatest certainty, bear witness to the truth of these important matters. And he commanded us — Gave it us in charge in a most solemn manner; to preach unto the people — The glad tidings of salvation, present and eternal; and to testify — Wherever we come; that it is he — This very Jesus of Nazareth; who is ordained of God to be the judge of quick and dead — That is, of all mankind, whether they be 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.

41. Not to all the people—(See note introducing Matthew 28, vol. i, p. 345.)

V. 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.

Verse 42. And he commanded us to preach] By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing.

The Judge of quick and dead.] The word quick we retain from our ancient mother tongue, the Saxon [Anglo-Saxon], to live, hence [A.S.] and [A.S.], life, and [A.S.], grass; and from this our quicks, quick-set hedges, fences made of living thorns, &c. 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.

Verses 39-42. And we — His apostles, of whom I have the honour and happiness to be one; are witnesses of all things which he did — Having been present when he did them; both in the land of the Jews — In all parts of Judea; and particularly in Jerusalem — Their capital city; for we attended him in all the progress which he made, beholding with astonishment his miracles, and hearing with delight his discourses; whom — Nevertheless, this unbelieving and ungrateful people were so far from receiving with a becoming regard, that, in a most infamous manner, they slew and hanged him on a tree — Crucifying him, as if he had been the vilest of malefactors and slaves. Their crucifying Christ is here spoken of, the rather, to show how justly the Jews were now to be abandoned of God, and that they had no cause to complain of their rejection and the calling of the Gentiles, seeing that they had in such a manner rejected Christ. Him — This very same person, though so injuriously treated by men; God raised up the third day — According to the repeated predictions of the prophets. Peter thus preaches unto them the resurrection which immediately followed his crucifixion, lest the Gentiles should be deterred from believing in him, and should take offence at the scandal of the cross. And showed him openly — Greek, edwken auton emfanh genesqai, gave him to become manifest, namely, after his resurrection; and evidently to appear. As if he had said, That he rose is unquestionable, it having been evidenced in all the ways by which any thing can be proved. For Christ was seen, and heard, and felt by many after his resurrection; he appeared not now indeed to all the people — As before his death; but unto witnesses — Persons appointed to be witnesses of this fact; chosen before of God — For this purpose; even to us, who did eat and drink — And converse frequently and familiarly with him, after he arose from the dead — As we had done during the time of his ministry; so that we can, and do, with the greatest certainty, bear witness to the truth of these important matters. And he commanded us — Gave it us in charge in a most solemn manner; to preach unto the people — The glad tidings of salvation, present and eternal; and to testify — Wherever we come; that it is he — This very Jesus of Nazareth; who is ordained of God to be the judge of quick and dead — That is, of all mankind, whether they be 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.

42. Quick—Living. Those who are living when Christ comes, and those who are then dead; the former to put on the resurrection nature by a change, without death; the latter to be raised from the dead.

V. 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.

Verse 43. To him give all the prophets witness] See Isaiah 9:6; 52:7; 53:5, 6; 59:20; Jeremiah 31:34; Daniel 9:24; Micah 7:18, &c.; and Zechariah 13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets. Remission of sins.] The phrase, afesiv amartiwn, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.

Verse 43. To him give all the prophets witness — Speaking to heathen, he does not mention the name of any one prophet in particular; but, after having spoken of Christ’s person, miracles, and resurrection, contents himself with informing them, in general terms, that there were many prophets in former ages who bore testimony to him, without entering into a particular enumeration of them, or quoting their predictions: an observation which is also applicable to that particular truth which Peter here declares the prophets, which he referred to, had attested, namely, that through his name — Through his mediation, grace, and Spirit; whosoever believeth in him — With a living faith, whether he be Jew or Gentile; shall receive remission of sins — Though he had not before either feared God or wrought righteousness. This truth it would have been easy for the apostle to have proved, from several testimonies of the prophets, (had it been proper to do so to that audience,) as will appear by comparing the passages referred to in the margin. We may further observe here, that we do not read of Peter’s working any miracle on this great occasion, in proof of the truth of his doctrine; as the preceding testimony of the angel to Cornelius, and the descent of the Holy Spirit in his miraculous gifts, while he was speaking to them, were sufficient proofs, both of the truth of the gospel, and of Peter’s being an authorized interpreter of it.

43. To him—The last verse touches the preaching of Christ in his judicial character; this in his redeeming office. All the prophets—Not each one individually, but the whole in sum. Whosoever—Whether Jews, like these men of Joppa, or Gentiles, like these of Cesarea. Remission of sins—The dismissal of sins in their condemning power, forgiveness.

V. 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.

Verse 44. While Peter yet spake] It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.

Verses 44-46. While Peter yet spake — Or, was yet speaking; these words — Even before he had finished, and without the imposition of his hands on their heads; the Holy Ghost fell — On Cornelius, and on all them which heard — Or, 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. And they of the circumcision — The believing Jews; as many as came with Peter — On this important occasion; were astonished — At the fact; which, if they had not seen it, would to them have appeared incredible; that on the Gentiles also was poured out the gift of the Holy Ghost — For they had supposed that they could not have even been admitted into the Christian Church, much less have received such a blessing as the Holy Spirit in his gifts and graces, without submitting to circumcision, and so subjecting themselves to the observation of the whole Mosaic law. But now they saw it incontestably proved, that even those who were neither made converts to Judaism, nor circumcised, might be partakers with them in the highest privileges. For they heard them speak with tongues — Speak in divers languages, which they had never learned; and magnify God — In such exalted sentiments and terms, as abundantly proved that their thoughts as well as their expressions, their minds as well as their tongues, were immediately under a divine influence.

44. While Peter yet spake—With a wonderful, immediate, and self-surrendering faith did these Gentiles embrace every word by Peter uttered, and every heart melted. At once, with a sudden, yet most acceptable abruptness, Peter’s words are interrupted by the rushing descent of the Holy Ghost upon all present. There is, as at Samaria and Ephesus, a pentecostal scene. (See note on Acts 8:17.)

V. 45. The believers of the circumcision-The believing Jews.

Verse 45. They of the circumcision-were astonished] Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion.

Verses 44-46. While Peter yet spake — Or, was yet speaking; these words — Even before he had finished, and without the imposition of his hands on their heads; the Holy Ghost fell — On Cornelius, and on all them which heard — Or, 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. And they of the circumcision — The believing Jews; as many as came with Peter — On this important occasion; were astonished — At the fact; which, if they had not seen it, would to them have appeared incredible; that on the Gentiles also was poured out the gift of the Holy Ghost — For they had supposed that they could not have even been admitted into the Christian Church, much less have received such a blessing as the Holy Spirit in his gifts and graces, without submitting to circumcision, and so subjecting themselves to the observation of the whole Mosaic law. But now they saw it incontestably proved, that even those who were neither made converts to Judaism, nor circumcised, might be partakers with them in the highest privileges. For they heard them speak with tongues — Speak in divers languages, which they had never learned; and magnify God — In such exalted sentiments and terms, as abundantly proved that their thoughts as well as their expressions, their minds as well as their tongues, were immediately under a divine influence.

45. They of the circumcision—The Jews from Joppa with Peter.

Verse 46. And magnify God.] They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted.

Verses 44-46. While Peter yet spake — Or, was yet speaking; these words — Even before he had finished, and without the imposition of his hands on their heads; the Holy Ghost fell — On Cornelius, and on all them which heard — Or, 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. And they of the circumcision — The believing Jews; as many as came with Peter — On this important occasion; were astonished — At the fact; which, if they had not seen it, would to them have appeared incredible; that on the Gentiles also was poured out the gift of the Holy Ghost — For they had supposed that they could not have even been admitted into the Christian Church, much less have received such a blessing as the Holy Spirit in his gifts and graces, without submitting to circumcision, and so subjecting themselves to the observation of the whole Mosaic law. But now they saw it incontestably proved, that even those who were neither made converts to Judaism, nor circumcised, might be partakers with them in the highest privileges. For they heard them speak with tongues — Speak in divers languages, which they had never learned; and magnify God — In such exalted sentiments and terms, as abundantly proved that their thoughts as well as their expressions, their minds as well as their tongues, were immediately under a divine influence.

Ver. 46. They heard them speak with tongues. Partly Greek, and partly Latin, for the love of God which filled their heart gave them wonderful utterance to make their meaning understood in reciting scripture expressions of praise to God.

46. Speak with tongues—The Roman was inspired beyond any power of his own to pour forth his soul, perhaps in exalted Hebrew, while he heard the Jew utter his joy in fluent and rapturous strains of Latin. Magnify God—The languages of both the Roman and the Jew were surely raised to their highest glory in praising Him who gave the marvellous utterance.

V. 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?

Verse 47. Can any man forbid water] These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Acts 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.

Verses 47, 48. Can any man forbid water, that these should not be baptized, &c. — Peter, yielding to the force of evidence, however contrary to his former prejudices, with great propriety asks this question. 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 guide! Either men have revived 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? As none of the brethren that came with him pretended to object any thing against it, he commanded them to be baptized — Immediately; choosing to make use of the ministry of his brethren in performing that rite, rather than to do it with his own hands, that by this means the expression of their consent might be the more explicit; 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 these 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 apostles generally administered the ordinance in that very form which Christ himself had prescribed.

47. Forbid water—Forbid the water to be applied in cleansing symbol upon the person; not forbid the person to be applied to the water. Have received the Holy Ghost—As they have received the reality so they should receive the symbol. Such was Peter’s reasoning. He did not, like a Quaker, reason that because they had the reality they did not need the symbol.

V. 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.

Verse 48. To be baptized in the name of the Lord.] That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Saviour and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers.

Then prayed they him to tarry certain days.] They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews.

1. GOD is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that “there is nothing which concerns their present or eternal welfare in which God does not interest himself.” We often, to our great spiritual detriment, lose sight of this truth, because we think that the MAJESTY of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart.

2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that “God has way every where, and that all things serve the purposes of his will.” We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart.

3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, Romans 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.

ACTS

Verses 47, 48. Can any man forbid water, that these should not be baptized, &c. — Peter, yielding to the force of evidence, however contrary to his former prejudices, with great propriety asks this question. 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 guide! Either men have revived 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? As none of the brethren that came with him pretended to object any thing against it, he commanded them to be baptized — Immediately; choosing to make use of the ministry of his brethren in performing that rite, rather than to do it with his own hands, that by this means the expression of their consent might be the more explicit; 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 these 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 apostles generally administered the ordinance in that very form which Christ himself had prescribed.

48. Commanded—He performed not, it seems, the baptism himself, but gave direction that others, namely, the Christians from Joppa, should perform it, as an inferior office seldom performed by apostles. So Jesus baptized not, but his disciples, and Paul seldom himself performed the rite. (1 Corinthians 1:17.) The relation of the baptismal consecration, as to Christ, is stated with different prepositions in the Greek. Into the name of Father, Son, etc., Matthew 28:19. Into my own name, 1 Corinthians 1:15. Into Christ, 6:3; Galatians 3:27. Here in the name. To be baptized into Christ, or into his name, is to be consecrated, as it were, into his mystical body; to be baptized in his name is to be consecrated by or in his authority. Tarry certain days—Fully to indoctrinate them in the Gospel history and principles. The ancient tradition is that Mark’s Gospel was really in substance written from Peter’s oral narration of its facts. Had Mark been with Peter at this time he probably could have mainly written his complete Gospel from Peter’s utterance; and very likely written records were made for the Church at this time. We have here, then, a Gentile Church commenced in Cesarea, with its Gospel tradition and documents derived from apostolic lips. (See note on Luke 1:1, 2.