CHAPTER 10
\\Introduction\\: This chapter commences a very important part of the
history of the transactions of the apostles. Before this, they had
preached the gospel to the Jews only. They seem to have retained the
feelings of their countrymen on this subject, that the Jews were to be
regarded as the peculiarly favoured people, and that salvation was not
to be offered beyond the limits of their nation. it was important,
indeed, that the gospel should be offered to them first; but the whole
tendency of the Christian religion was to enlarge and liberalize the
mind; to overcome the narrow policy and prejudices of the
Jewish people; and to diffuse itself over all the nations of the earth.
In various ways, and by various parables, the Saviour had taught
the apostles, indeed, that his gospel should be spread among the
Gentiles. He had commanded them to go and preach it to every
creature, Mark 16:15. But he had told them to tarry in Jerusalem
until they were endued with power from on high, Luke 24:49.
It was natural, therefore, that they should receive special
instructions and Divine revelation on a point so important as this; and
God selected the case of Cornelius as the instance by which he would
fully establish his purpose of conveying the gospel to the Gentile
world. It is worthy of observation, also, that he selected Peter for
the purpose of conveying the gospel first to the Gentiles. The
Saviour had told him, that on him he would build his church; that
he would give to him first the key of the kingdom of heaven; that
is, that he should be the agent in opening the doors of the church to
both Jews and Gentiles. See Barnes "Matthew 16:18",
See Barnes "Matthew 16:19". Peter had, in accordance with these
predictions, been the agent in first presenting the gospel to the Jews,
Acts 2; and the prediction was now to be completely fulfilled in
extending the same gospel to the Gentile world. The transaction recorded
in this chapter is one, therefore, that is exceedingly important in the
history of the church; and we are not to be surprised that it is recorded
at length. It should be remembered, also, that this point became
afterwards the source of incessant controversy in the early church. The
converts from Judaism insisted on the observance of the whole of the
rites of their religion; the converts from among the Gentiles claimed
exemption eruption from them all. To settle these disputes, and to secure
the reception of the gospel among the Gentiles, and to introduce them
to the church with all the privileges of the Jews, required all the
wisdom, talent, and address of the apostles. See Acts 11:1-18
Acts 15; Romans 14; Romans 15; Galatians 2:11-16.
Verse 1. In Caesarea. See Barnes "Acts 8:40".
Cornelius. This is a Latin name, and shows that the man was doubtless
a Roman. It has been supposed by many interpreters that this man was
"a proselyte of the gate;" that is, one who had renounced idolatry, and
who observed some of the Jewish rites, though not circumcised, and not
called a Jew. But there is no sufficient evidence of this. The
reception of the narrative of Peter, Acts 11:1-3, shows that the
other apostles regarded him as a Gentile. In Acts 10:28, Peter
evidently regards him as a foreigner; one who did not in any sense
esteem himself to be a Jew. In Acts 11:1, it is expressly said that
"the Gentiles" had received the word of God; evidently alluding to
Cornelius and those who were with him.
A centurion. One who was the commander of a division in the Roman
army, consisting of a hundred men. A captain of a hundred.
See Barnes "Matthew 8:6".
Of the band. A division of the Roman army, consisting of from
four hundred to six hundred men. See Barnes "Matthew 27:27".
The Italian band. Probably a band or regiment that was composed of
soldiers from Italy, in distinction from those which were composed
of soldiers born in provinces. It is evident that many of the soldiers
in the Roman army would be those who were born in other parts of
the world; and it is altogether probable, that those who were born
in Rome or Italy would claim pre-eminence over those enlisted in
other places.
Verse 2. A devout man. Pious; or one who maintained the worship
of God. See Barnes "Luke 2:25". Comp. Acts 2:5; 8:2.
And one that feared God. This is often a designation of piety.
See Barnes "Acts 9:31". It has been supposed by many that the
expressions here used denote that Cornelius was Jew, or was
instructed in the Jewish religion, and was a proselyte. But this by no
means follows. It is probable that there might have been among the
Gentiles a few at least who were fearers of God, and who maintained his
worship according to the light which they had. So there may be now
persons found in pagan lands, who, in some unknown way, have been taught
the evils of idolatry; the necessity of a purer religion; and who may
be prepared to receive the gospel. The Sandwich Islands were very
much in this state when the American missionaries first visited them.
They had thrown away their idols, and seemed to be waiting for the
message of mercy and the word of eternal life, as Cornelius was. A
few other instances have been found by missionaries in heathen
lands, who have thus been prepared by a train of providential events,
or by the teaching of the Spirit, for the gospel of Christ.
With all his house. With all his family. It is evident here that
Cornelius instructed his family, and exerted his influence to train them
in the fear of God. True piety will always lead a man to seek the
salvation of his family.
Much alms. Large and liberal charity. This is always an effect of
piety. See James 1:27; Psalms 41:1.
Prayed to God alway. Constantly; meaning that he was in the regular
habit of praying to God. Comp. Romans 12:12; Luke 18:1; Psalms 119:2; Proverbs 2:2-5.
As no particular kind of prayer is mentioned except secret prayer, we
are not authorized to affirm that he offered prayer in any other manner.
It may be observed, however, that he who prays in secret will usually
pray in his family; and as the family of Cornelius is mentioned as
being also under the influence of religion, it is perhaps not a forced
inference that he observed family worship.
{+} "devout" "pious"
{f} "man" Acts 8:2; 22:12
{g} "feared" Ecclesiastes 7:18
Verse 3. He saw in a vision. See Barnes "Acts 9:10".
Evidently. Openly; manifestly.
About the ninth hour. About three o'clock, P.M. This was the usual
hour of evening worship among the Jews.
An angel of God. See Barnes "Matthew 1:20". Comp Hebrews 1:14.
This angel was sent to signify to Cornelius that his alms were
accepted by God as an evidence of his piety, and to direct him to send
for Peter to instruct him in the way of salvation. The importance of
the occasion--the introduction of the gospel to a Gentile, and
hence to the entire Gentile world--was probably the chief reason why an
angel was commissioned to visit the Roman centurion. Comp.
Acts 16:9,10.
{d} "an angel of God" Hebrews 1:14
Verse 4. And when he looked on him. Greek, Having fixed his eyes
attentively on him.
He was afraid. At the suddenness and unexpected character of the
vision.
What is it, Lord? This is the expression of surprise and alarm.
The word Lord should have been translated Sir, as there is no
evidence that this is an address to god, and still less that he regarded
the personage present as the Lord. It is such language as a man would
naturally use who was suddenly surprised; who should witness a strange
form appearing unexpectedly before him; and who should exclaim,
"Sir, what is the matter?"
Are come up for a memorial. Are remembered before God. Comp.
Isaiah 45:19. They were an evidence of piety towards God, and were
accepted as such. Though he had not offered sacrifice according to the
Jewish laws--though he had not been circumcised--yet, having acted
according to the light which he had, his prayers were heard, and his
alms accepted. This was done in accordance with the general principle of
the Divine administration, that God prefers the offering of the heart,
to external forms; the expressions of love, to sacrifice without it.
This he had often declared, Isaiah 1:11-15; Amos 5:21,22; 1 Samuel 15:22,
"To obey is better than sacrifice, and to hearken than the fat of rams;"
Hosea 6:6; Ecclesiastes 5:1. It should be remembered, however, that Cornelius
was not depending on external morality. His heart was in the work of
religion. It should be remembered, further, that he was ready to receive
the gospel when it was offered to him, and to become a Christian. In
this there was an important difference between him and those who
are depending for salvation on their morality in Christian lands.
Such men are apt to defend themselves by the example of Cornelius,
and to suppose that as he was accepted before he embraced the
gospel, so they may be without embracing it. But there is an
important difference in the two cases. For,
(1.) there is no evidence that Cornelius was depending on external
morality for salvation. His offering was that of the heart, and not
merely an external offering. Moral men in Christian lands depend on
their external morality in the sight of men. But God looks upon the
heart.
(2.) Cornelius did not rely on his morality at all. His was a work
of religion. He feared God; he prayed to him; he exerted his influence
to bring his family to the same state. Moral men do neither. All
their works they do to be "seen of men;" and in their heart there is "no
good thing towards the Lord God of Israel." Comp. 1 Kings 14:13; 2 Chronicles 19:3.
Who hears of a man that "fears God," and that prays, and that instructs
his household in religion, that depends on his morality for
salvation?
(3.) Cornelius was disposed to do the will of God, as far as it was made
known to him. Where this exists there is religion. The moral man is not.
(4.) Cornelius was willing to embrace a Saviour, when he was made known
to him. The moral man is not. He hears of a Saviour with unconcern; he
listens to the message of God's mercy from year to year without
embracing it. In all this there is an important difference between
him and the Roman centurion; and while we hope there may be
many in pagan lands who are in the same state of mind that he was
--disposed to do the will of God as far as made known, and therefore
accepted and saved by his mercy in the Lord Jesus--yet this
cannot be adduced to encourage the hope of salvation in those who
do know his will, and yet will not do it.
{e} "memorial before God" Isaiah 14:19
Verse 5. No notes from Barnes on this verse.
Verse 6. He lodgeth.He remains as a guest at his house. See
Acts 9:43.
By the sea side. Joppa was a seaport on the Mediterranean.
Tanneries are erected on the margin of streams, or of any body of
water, to convey away the filth produced in the operation of dressing
skins.
{f} "Simon a tanner" Acts 9:43
{g} "what thou oughtest" Acts 11:14
Verse 7. A devout soldier. A pious man. This is an instance of the
effect of piety in a military officer. Few men have more influence;
and in this case the effect was seen not only in the piety of his
family, but of this attending soldier. Such men have usually been
supposed to be far from the influence of religion; but this instance
shows that even the labours and disadvantages of a camp are not
necessarily hostile to the existence of piety. Comp. Luke 3:14.
{+} "devout" "Pious"
Verse 8. And when, etc. "It has been remarked, that from Joppa Jonah
was sent to preach to the Gentiles at Nineveh; and that from the
same place Peter was sent to preach to the Gentiles at Caesarea."
(Clarke.)
Verse 9. Peter went up, etc. The small room in the second story, or
on the roof of the house, was the usual place for retirement and prayer,
See Barnes "Matthew 6:6", See Barnes "Matthew 9:2".
About the sixth hour. About twelve o'clock at noon. The Jews had two
stated seasons of prayer--morning and evening. But it is evident that
the more pious of the Jews frequently added a third season of devotion,
probably at noon. Thus David says, Psalms 55:17 "Evening and morning,
and at noon, will I pray, and cry aloud." Thus Daniel "kneeled upon
his knees three times a day and prayed," Daniel 6:10,13. It was
also customary in the early Christian church to offer prayer at the
third, sixth, and ninth hours. Clem. Alex. as quoted by Doddridge.
Christians will, however, have not merely stated seasons for
prayer, but they will seize upon moments of leisure, and when their
feelings strongly incline them to it, to pray.
{h} "Peter went up" Acts 6:5
{} "housetop" "House-roof"
Verse 10. And he became very hungry. From the connexion, where it
is said that they were making ready, that is, preparing a meal, it
would seem that this was the customary hour of dining. The
Hebrews, Greeks, and Romans, however, had but two meals, and
the first was usually taken about ten or eleven o'clock. This meal
usually consisted of fruit, milk, cheese, etc. Their principal meal
was about six or seven in the afternoon; at which time they observed
their feasts. See Jahn's Bib. Archae 145.
He fell into a trance. Greek, An ecstasy--\~ekstasiv\~--fell upon him.
In Acts 11:5, Peter says that in a trance he saw a vision. The
word trance, or ecstasy, denotes a state of mind when the
attention is absorbed in a particular train of thought, so that the
external senses are partially or entirely suspended. It is a high species
of abstraction from external objects; when the mind becomes forgetful of
surrounding things, and is fixed solely on its own thoughts, so that
appeals to the external senses do not readily rouse it. The soul seems
to have passed out of the body, and to be conversant only with spiritual
essences. Thus Balaam is said to have seen the vision of the Almighty,
falling into a trance, Numbers 24:4,16; thus Paul, in praying in the
temple, fell into a trance, Acts 22:17 and perhaps a similar state is
described in 2 Corinthians 12:2. This effect seems to be caused by so intense
and absorbing a train of thought, as to overcome the senses of the body,
or wholly to withdraw the mind from their influence, and to fix it on
the unseen object that engrosses it. It is often a high state of
revery, or absence of mind, which Dr. Rush describes as "induced by
the stimulus of ideas of absent subjects, being so powerful as to destroy
the perception of present objects." (Diseases of the Mind, p. 310, Ed.
Phila. 1812.) In the case of Peter, however, there was a supernatural
influence that drew his attention away from present objects.
Verse 11. And saw heaven opened. Acts 7:56;
See Barnes "Matthew 3:16". This language is derived from a common
mode of speaking in the Hebrew Scriptures, as if the sky above us was a
solid, vast expanse, and [as] if it were opened to present an
opportunity for anything to descend. It is language that is highly
figurative.
And a certain vessel. See Barnes "Acts 9:15".
As it had been. It is important to mark this expression. The sacred
writer does not say that Peter literally saw such all object descending;
but he uses this as an imperfect description of the vision. It was not a
literal descent of a vessel, but it was such a kind of representation to
him, producing the same impression, and the same effect, as if such
a vessel had descended.
Knit at the four corners. Bound, united, or tied. The corners
were collected, as would be natural in putting anything into a great
sheet.
{a} "saw heaven" Acts 7:56
{*} "vessel" "and something"
{+} "knit" "bound together"
Verse 12. Wherein, etc. This particular vision was suggested by
Peter's hunger, Acts 10:10. It was designed, however, to teach him an
important lesson in regard to the introduction of all nations to the
gospel. Its descending from heaven may have been an intimation that
that religion which was about to abolish the distinction between the
Jews and other nations was of Divine origin. See Revelation 21:2.
Verse 13. No notes from Barnes on this verse.
{+} "kill, and eat" "Slay"
Verse 14. I have never eaten, etc. In the Old Testament, God had
made a distinction between clean and unclean animals. See
Leviticus 11:2-27; Deuteronomy 14:3-20. This law remained in the Scriptures,
and Peter pleaded that he had never violated it, implying that he
could not now violate it; as it was a law of God, and as it was
unrepealed, he did not dare to act in a different manner from what
it required. Between that law, and the command which he now
received in the vision, there was an apparent variation; and Peter
naturally referred to the well-known and admitted written law.
One design of the vision was to show him that that law was now to
pass away.
That is common. This word properly denotes that which pertains
to all; but among the Jews, who were bound by special laws, and who
were prohibited from many things that were freely indulged in by other
nations, the word common came to be opposed to the word sacred,
and to denote that which was in common use among the heathens--hence
that which was profane or polluted. Here it means the same as
profane, or forbidden.
Unclean. Ceremonially unclean; i.e., that which is forbidden by the
ceremonial law of Moses.
{b} "common" Leviticus 11:2; 20:25; Deuteronomy 14:3; Ezekiel 4:14
Verse 15. What God hath cleansed. What God hath pronounced or
declared pure. If God has commanded you to do a thing, it is not
impure or wrong. Its use is lawful if he has commanded it. Perhaps
Peter would have supposed that the design of this vision was
to instruct him that the distinction between clean and unclean
food, as recognized by the Jews, was about to be abolished,
Acts 17. But the result showed that it had a higher and more
important design. It was to show him that they who had been esteemed by
the Jews as unclean or profane--the entire Gentile world--might
now be admitted to similar privileges with the Jews. That barrier
was to be broken down, and the whole world was to be admitted to
the same fellowship and privileges in the gospel. See Ephesians 2:14;
Galatians 3:28. It was also true that the ceremonial laws of the Jews
in regard to clean and unclean beasts was to pass away, though this
was not directly taught in this vision. But when once the barrier
was removed that separated the Jews and Gentiles, all the laws
which supposed such a distinction, and which were framed to keep
up such a distinction, passed away of course. The ceremonial laws
of the Jews were designed solely to keep up the distinction between
them and other nations. When the distinction was abolished--
when other nations were to be admitted to the same privileges--the
laws which were made to keep up such a difference received their
death-blow, and expired of course. For it is a maxim of all law,
that when the reason why a law was made ceases to exist, the law
becomes obsolete. Yet it was not easy to convince the Jews that
their laws ceased to be binding. This point the apostles laboured
to establish; and from this point arose most of the difficulties
between the Jewish and Gentile converts to Christianity. See
\\Ac 15\\, Romans 14, Romans 15.
{c} "that call not" Acts 10:28; Matthew 15:11; Romans 14:14; 1 Corinthians 10:25; 1 Timothy 4:4
Verse 16. This was done thrice. Three time, doubtless, to impress
the mind of Peter with the certainty and importance of the vision.
comp. Genesis 41:32.
{} "vessel" "Sheet"
Verse 17. Doubted in himself. Doubted in his own mind. He was
perplexed to understand it.
Behold, the men, etc. We see here an admirable arrangement of the
events of Providence to fit each other. Every part of this transaction
is made to harmonize with every other part; and it was so arranged,
that, just in the moment when the mind of Peter was filled with
perplexity, the very event should occur which should relieve him of his
embarrassment. Such a coincidence is not uncommon. An event of Divine
Providence may be as clear an expression of his will, and may as
certainly serve to indicate our duty, as the most manifest revelation
would do; and a state of mind may, by an arrangement of circumstances,
be produced, that shall be extremely perplexing until some event shall
occur, or some field of usefulness shall open, that shall exactly
correspond to it, and shall indicate to us the will of God. We should
observe then the events of God's Providence. We should mark and record
the train of our own thoughts, and we should watch with interest any
event that occurs, when we are perplexed and embarrassed, to obtain, if
possible, an expression of the will of God.
Before the gate. The word here rendered "gate" --\~pulwna\~--refers,
properly, to the porch or principal entrance to an eastern house.
See Barnes "Matthew 9:2"; See Barnes "Matthew 26:71". It does not mean, as
with us, a gate, but rather a door. See Acts 12:13.
{d} "inquiry for Simon's" Acts 9:43
Verse 18. No notes from Barnes on this verse.
Verse 19. The Spirit. See Barnes "Acts 8:29"; comp. Isaiah 65:24,
"And it shall come to pass, that before they call I will answer," etc.
{e} "Spirit" Acts 11:12
Verse 20. No notes from Barnes on this verse.
{f} "Arise" Acts 15:7
Verse 21. No notes from Barnes on this verse.
Verse 22. To hear words of thee. To be instructed by thee.
{a} "Cornelius" Acts 10:1
{b} "good report" Acts 22:12; Hebrews 11:2
Verse 23. And lodged them. They remained with him through the
night. Four days were occupied before Peter met Cornelius at
Caesarea. On the first, the angel appeared to Cornelius; on the
second, the messengers arrived at Joppa, Acts 10:9; on the third,
Peter returned with them, Acts 10:23; and on the fourth, they arrived
at Caesarea, Acts 10:24,30.
And certain brethren. Some Christians. They were six in number,
Acts 11:12. It was usual for the early Christians to accompany the
apostles in their journeys. Romans 15:24; Acts 15:3; 3 John 1:6; 1 Corinthians 16:6,11.
As this was an important event in the history of the church--the bearing
of the gospel to a Gentile--it was more natural rant proper that Peter
should be attended with others.
{c} "certain brethren" "#Ac 10:45"
Verse 24. His kinsman. His relatives, or the connexions of his
family. A man may often do vast good by calling his kindred and friends
to hear the gospel.
{*} "waited for them" "Was expecting them."
Verse 25. Fell down at his feet. This was an act of profound regard
for him as an ambassador of God. In Oriental countries it was usual
to prostrate themselves at length on the ground before men of rank
and honour.
Worshipped him. This does not mean religious
grinage, but civil respect; the homage, or profound regard, which
was due to one in honour. See Barnes "Matthew 2:2".
{+} "worshipped him" "Did obeisance"
Verse 26. Stand up, etc. This does not imply that Peter supposed
that Cornelius intended to do him religious reverence. It was practically
saying to him, "I am nothing more than a man, as thou art, and pretend
to no right to such profound respects as these, but am ready in civil
life to show thee all the respect that is due."--Doddridge.
{d} "stand up" Acts 14:14,15; Revelation 19:10; 22:9
Verse 27. And as he talked with him. He probably met with him at
the door, or at a small distance from the house. It was an expression
of joy thus to go out to meet him.
Verse 28. It is an unlawful thing. This was not explicitly enjoined
by Moses, but it seemed to be implied in his institutions, and was at
any rate the common understanding of the Jews. The design was
to keep them a separate people. To do this, Moses forbade alliances
by contract, or marriage, with the surrounding nations, which were
idolatrous. See Leviticus 18:24-30; Deuteronomy 7:3-12; comp. Ezra 9:11,12.
This command the Jews perverted; and explained as referring to
intercourse of an kinds, even to the exercise of friendly offices and
commercial transactions. Comp. John 4:9.
Of another nation. Greek, Another tribe. It refers here to all
who were not Jews.
God hath shewed me. Comp. Acts 15:8,9. He had showed him by the
vision, Acts 10:11,12.
Any man common or unclean. See Barnes "Acts 10:14". That no man
was to be regarded as excluded from the opportunity of salvation; or be
despised and abhorred. The gospel was to be preached to all; the barrier
between Jews and Gentiles to be broken down; and all were to be
regarded as capable of being saved.
{e} "unlawful thing" John 4:9
{f} "God hath shewed me" John 15:8,9; Ephesians 3:6
Verse 29. Without gainsaying. Without saying anything against it;
without hesitation or reluctance.
I ask therefore, etc. The main design for which Cornelius had sent
for him had been mentioned to Peter by the messenger, Acts 10:22.
But Peter now desired from his own Ups a more particular statement of
the considerations which had induced him to send for him.
For what intent. For what purpose or design.
{+} "intent" "On what account"
Verse 30. Four days ago. See Barnes "Acts 10:23".
Until this hour. The ninth hour, or three o'clock P.M.
See Acts 10:3.
A man. Called, in Acts 10:3, am angel. He had the
appearance of a man. Comp. Mark 16:5.
In bright clothing.
See Barnes "Matthew 28:3"
{g} "in bright clothing" Matthew 28:3; Acts 1:10
Verse 31. No notes from Barnes on this verse.
{h} "thy prayer is heard" Acts 10:4
Verse 32. No notes from Barnes on this verse.
Verse 33. Thou hast well done. This is an expression of grateful
feeling.
Before God. In the presence of God. It is implied that they
believed that God saw them, and that they were assembled at his
command, and that they were disposed to listen to his instructions.
{i} "Now therefore" Deuteronomy 5:27
Verse 34. Then Peter opened his mouth. Began to speak, Matthew 5:2.
Of a truth. Truly; evidently. That is, I have evidence here that
God is no respecter of persons.
Is no respecter of persons. The word used here denotes the act of
showing favour to one on account of rank, family, wealth, or partiality,
arising from any cause. It is explained in James 2:1-4. A judge is a
respecter of persons when he favours one of the parties on account of
private friendship; or because he is a man of rank, influence, or power;
or because he belongs to the same political party, etc. The Jews
supposed that they were peculiarly favoured by God, and that salvation
was not extended to other nations, and that the fact of being a Jew
entitled them to this favour. Peter here says that he has learned the
error of this doctrine. That a man is not to be accepted because he
is a Jew, nor is he to be excluded because he is a Gentile.
The barrier is broken down, the offer is made to all, and God will save
all on the same principle--not by external privileges, or rank, but
according to their character. The same doctrine is elsewhere explicitly
stated in the New Testament, Romans 2:11; Ephesians 6:9; Colossians 3:25. It may be
observed here, that this does not refer to the doctrine of
Divine sovereignty or election. It simply affirms that God will not
save a man because he is a Jew; nor because he is rich, or learned,
or of elevated rank; nor by any external privileges. Nor will he
exclude any man because he is destitute of these privileges. But this
does not affirm that he will not make a difference in their
character, and then treat them according to their character; nor
that he will not pardon whom he pleases, which is a different question.
The interpretation of this passage should be limited strictly to the case
in hand--to mean that God will not accept and save a man on
account of external national rank and privileges. That by receiving
some, and leaving others, on other grounds, he will not make
a difference, is not anywhere denied. Comp. 1 Corinthians 4:7; Romans 12:6.
It is worthy of remark, further, that the most strenuous advocate for the
doctrines of sovereignty and election in the New Testament--the
apostle Paul--is also the one that laboured most to establish the
doctrine that God was no respecter of persons; that is, that there
was no difference between the Jews and Gentiles in regard to the
way of salvation; that God would not save a man because he was a
Jew, nor destroy a man because he was a Gentile. Yet, in regard to
the whole race viewed as lying on a level, he maintained that God had
a right to exercise the prerogatives of a sovereign, and to have
mercy on whom he would have mercy. The doctrine may be thus
stated:
(1.) The barrier, between the Jews and Gentiles was broken down.
(2.) All men thus were placed on a level--none to be saved by external
privileges, none to be lost by the want of them.
(3.) All were guilty, Romans 1; 2; 3 and none had a claim on God.
(4.) If any were saved, it would be by God's showing mercy on
such of this common mass as he chose. Romans 3:22; 10:12; 2:11; Galatians 2:6;
compared with Romans 9; Ephesians 1.
{k} "God is no respector of persons" Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19
Romans 2:11; Galatians 2:6; 1 Peter 1:17
Verse 35. But in every nation, etc. This is given as a reason for
what Peter had just said, that God was no respecter of persons. The
sense is, that he now perceived that the favours of God were not
confined to the Jew, but might be extended to all others on the same
principle. The remarkable circumstances here, the vision to him, and to
Cornelius, and the declaration that the alms of Cornelius were
accepted, now convinced Peter that the favours of God were no longer to
be confined to the Jewish people, but might be extended to all. This
was what the vision was designed to teach; and to communicate this to
the apostles was an important step in their work of spreading the
gospel.
In every nation. Among all people; Jews or Gentiles. Acceptance
with God does not depend on the fact of being descended from Abraham,
or of possessing external privileges, but on the state of the heart.
He that feareth him. This is put for piety towards God in general.
See Barnes "Acts 9:31". It means, that he that honours God and keeps his
law--that is a true worshipper of God, according to the light and
privileges which he has--is approved by him, as giving evidence that he
is his friend.
And worketh righteousness. Does that which is right and just. This
refers to his conduct towards man. He that discharges conscientiously
his duty to his fellow-men, and evinces by his conduct that he is a
righteous man. These two things comprehend the whole of religion, the
sum of all the requirements of God--piety towards God, and justice
towards an men; and as Cornelius had showed these, he showed that,
though a Gentile, he was actuated by true piety. We may observe here,
(1.) that it is not said that Cornelius was accepted on account of his
good works. Those works were simply an evidence of true piety in the
heart; a proof that he feared and loved God, and not a meritorious
ground of acceptance.
(2.) He improved the light which he had.
(3.) He embraced the Saviour when he was offered to him. This
circumstance makes an essential difference between the case of Cornelius,
and those who depend on their morality in Christian lands. They do
not embrace the Lord Jesus, and they are, therefore, totally unlike
the Roman centurion. His example should not be pleaded, therefore, by
those who neglect the Saviour, for it furnishes no evidence that
they will be accepted, when they are totally unlike him.
{a} "in every nation" Romans 2:13,27; 3:22,29; 10:12,13; Ephesians 2:13-18
{*} "with" "by"
Verse 36. The word. That is, this is the word, or the doctrine. Few
passages in the New Testament have perplexed critics more than
this. It has been difficult to ascertain to what the term "word" in
the accusative case (\~ton logon\~) here refers. Our translation would
lead us to suppose that it is synonymous with what is said in the
following verse. But it should be remarked, that the term used
there, and translated "word," as if it were a repetition of what is
said here, is a different term. It is not \~logon\~, but \~rhma\~ a
word, a thing; not a doctrine. I understand the first term "word" to be
an introduction of the doctrine which Peter set forth, and to be
governed by a preposition understood. The whole passage may be
thus expressed: Peter had been asked to teach Cornelius and his
assembled friends. It was expected, of course, that he would instruct
him in regard to the true doctrines of religion--the doctrine
which had been communicated to the Jews. He commences, therefore, with a
statement respecting the true doctrine of the Messiah, or the way of
salvation which was now made known to the Jews. "In regard to the
"word," or the doctrine which God sent to the children of Israel,
proclaiming peace through Jesus Christ, (who is Lord of all,) you know
already that which was done, or the transactions which occurred
throughout all Judea, from Galilee, where he commenced after John had
preached, that this was by Jesus Christ, since God had anointed him,"
etc. Peter here assumes that Cornelius had some knowledge of the
principal events of the life of the Saviour, though it was obscure and
imperfect; and his discourse professes only to state this more
fully and clearly. He commences his discourse with stating the
true doctrine on the subject, and explaining more perfectly that of
which Cornelius had been only imperfectly informed.
Unto the children of Israel. To the Jews. The Messiah was promised
to them, and spent his life among them.
Preaching. That is, proclaiming or announcing. God did this
by Jesus Christ.
Peace. This word sometimes refers to the peace or union which was
made between Jews and Gentiles, by breaking down the wall of division
between them. But it is here used in a wider sense, to denote peace or
reconciliation with God. He announced the way by which man might be
reconciled to God, and might find peace.
He is Lord of all. That is, Jesus Christ. He is Sovereign, or Ruler,
of both Jews and Gentiles; he is their Proprietor; and hence Peter saw
the propriety of preaching the gospel to the Gentiles as well as Jews.
See John 17:2; Matthew 28:18; Ephesians 1:20-22. This does not necessarily imply
divinity; but only that the Lord Jesus, as Mediator, had been constituted
or appointed Lord over all nations. It is true, however, that this is a
power which we cannot conceive to have been delegated to one that
was not divine. Comp. Romans 9:5.
{b} "peace" Isaiah 57:19; Colossians 1:20
{c} "Lord of all" Psalms 24:7-10; Matthew 28:18; Romans 14:9; 1 Corinthians 15:27; Ephesians 1:20-22
1 Peter 3:22; Revelation 17:14
Verse 37. That word. Greek, \~rhma\~--a different word from that in
the previous verse. It may be translated thing, as well as word.
Which was published. Greek, Which was done. "You know, though it
may be imperfectly, what was done or accomplished in Judea," etc.
Throughout all Judea. The miracles of Christ were not confined
to any place, but were wrought in every part of the land. For an
account of the divisions of Palestine, See Barnes "Matthew 2:22".
And began, etc. Greek, Having been begun in Galilee. Galilee was not
far from Caesarea. There was, therefore, the more probability that
Cornelius had heard of what had occurred there, indeed, the
Gospels themselves furnish the highest evidence that the fame of
the miracles of Christ spread into all the surrounding regions.
{+} "word" "Doctrine"
Verse 38. How God anointed, etc. That is, set him apart to this work,
and was with him, acknowledging him as the Messiah.
See Barnes "Matthew 1:1".
With the Holy Ghost. See Barnes "Luke 4:19". The act of anointing
the kings and priests seems to have been emblematic of the influences of
the Holy Ghost. Here it means, that God communicated to him the
influences of the Holy Spirit, thus setting him apart for the work of
the Messiah. See Matthew 3:16,17; John 3:34: "God giveth not the Spirit by
measure unto him."
And with power. The power of healing the sick, raising the dead, etc.
Who went about doing good. Whose main business it was to travel
from place to place to do good. He did not go for applause, or
wealth, or comfort, or ease, but to diffuse happiness as far as possible.
This is the simple but sublime record of his life. This, in few,
but most affecting words, tells us all about the Saviour. It gives us
a distinct portrait of his character, as he is distinguished from
conquerors and kings, and false prophets, and the mass of men.
And healing, etc. Restoring to health.
All that were oppressed of the devil. All that were possessed by him.
See Barnes "Matthew 4:23,24".
God was with him. God appointed him, and furnished by his
miracles the highest evidence that he had sent him. His miracles
were such that they could be wrought only by God.
{d} "anointed Jesus" Luke 4:18; Hebrews 1:9
{e} "who went about" Matthew 12:15
{+} "healing" "curing"
{f} "oppressed of the devil" 1 John 3:8
{g} "for God was with him" \\Joh 3:2\\
Verse 39. And we are witnesses. We who are apostles.
See Barnes "Luke 24:48".
In the land of the Jews. In the country of Judea.
Whom they slew, etc. Our translation would seem to imply that
there were two separate acts--first slaying him, and then
suspending him. But this is neither according to truth nor to the Greek
text. The original is simply, "whom they put to death, suspending
him on a tree."
On a tree. On a cross. See Barnes "Acts 5:30".
{h} "we are witnesses" Luke 24:48; Acts 2:32
{} "tree" "cross"
Verse 40. Shewed him openly. Manifestly; so that there could be no
deception, no doubt of his resurrection.
{a} "raised up the third day" Matthew 28:1,2
Verse 41. Not to all the people. Not to the nation at large; for
this was not necessary in order to establish the truth of his
resurrection. He, however, showed himself to many persons. See the
Harmony of the accounts of the resurrection of Jesus, at the close of
the Notes on Matthew.
Chosen of God. Appointed by God, or set apart by his authority
through Jesus Christ.
Who did eat and drink, etc. And by doing this he furnished the
clearest possible proof that he was truly risen; and that they were not
deceived by an illusion of the imagination, or by a phantasm. Compare
John 21:12,13.
{b} "Not to all people" John 14:22 \\Joh 20\\ \\Joh 21\\
{c} "before of God" John 15:16
Verse 42. And he commanded us, etc. Matthew 28:19,20; Mark 16:15,16.
And to testify. To bear witness.
That it is he, See Barnes "John 5:22-27". Compare the references
in the margin.
Of quick. The living. The doctrine of the New Testament is,
that those who are alive when the Lord Jesus shall return to judge
the world, shall be caught up in vast numbers like clouds, to meet
him in the air, without seeing death, 1 Thessalonians 4:16,17. Yet before this,
they shall experience such a change in their bodies as shall
fit them for the judgment and for their eternal residence--a change
which shall liken them to those who have died, and have been raised
from the dead. What this change will be, speculation may fancy,
but the Bible has not revealed. See 1 Corinthians 15:52: "The dead
shall be raised, and we shall be changed."
{d} "commanded us to preach" Matthew 28:19,20
{e} "that it is he" John 5:22,27; Acts 17:31; 2 Corinthians 5:10; 1 Peter 4:5
{*} "quick" "living"
Verse 43. To him give, etc. See Barnes "Luke 24:27,44".
That through his name, etc. This was implied in what the
prophets said. See Romans 10:11. It was not, indeed, expressly affirmed
that they who believed in him should be pardoned; but this was implied
in what they said. They promised a Messiah; and their religion
consisted mainly in believing in a Messiah to come. See the reasoning
of the apostle Paul in Romans 4.
{f} "To him" Luke 24:27
{+} "witness" "All the prophets bear testimony"
{g} "whosoever believeth" John 3:14,16; Romans 10:11
Verse 44. The Holy Ghost fell, etc. Endowing them with the power of
speaking with other tongues, Acts 10:46. Of this the apostle Peter
makes much in his argument in Acts 11:17. By this God showed
that the Gentiles were to be admitted to the same privileges with the
Jews, and to the blessings of salvation in the same manner. Comp.
Acts 2:1-4.
Which heard the word. The word of God; the message of the gospel.
{h} "Holy Ghost fell" John 4:31
Verse 45. And they of the circumcision. Who had been Jews.
Were astonished. Were amazed that Gentiles should be admitted to
the same favour as themselves.
{i} "they of the circumcision" Acts 10:23
{Ø} "Ghost" "Spirit"
Verse 46. Speak with tongues. In other languages than their native
language, Acts 2:4.
And magnify God.
{k} "speak" Acts 2:4
{} "tongues" "different languages"
Verse 47. Can any man forbid water, etc. They have shown that they
are favoured in the same way as the Jewish converts. God has
manifested himself to them, as he did to the Jews on the day of
Pentecost. Is it not clear, therefore, that they are entitled to the
privilege of Christian baptism? The expression here used is one
that would naturally refer to water being brought; that is, to a
small quantity; and would seem to imply that they were baptized,
not by immersion, but by pouring or sprinkling.
{l} "Can any man forbid" Acts 8:12
{×} "Ghost" "Spirit"
Verse 48. And he commanded them, etc. Why Peter did not himself
baptize them is unknown. But it might be, perhaps, because he
chose to make use of the ministry of the brethren who were with
him, to prevent the possibility of future cavil. If they did it
themselves, they could not so easily be led by the Jews to find fault
with it. It may be added, also, that it seems not to have been the
practice of the apostles themselves to baptize very extensively. This
was left to be performed by others. See 1 Corinthians 1:14-17: "Christ
sent me not to baptize, but to preach the gospel."
{} "certain days" "abide some days"
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