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Act_10:23-48 (23b-48)
Of a truth [In truth] I perceive [comprehend] that God is no respecter of persons: 35But in every nation he that feareth him, and worketh righteousness, is accepted with [acceptable to] him. 36The word which God [he] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) [om. parenthetical marks.] 37That word, I say [That] ye know, which was published [took place] throughout all Judea, and began [beginning] from Galilee, after the baptism which John preached; 38How God anointed Jesus of Nazareth [Jesus of Nazareth, how God anointed him] with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of [overpowered by] the devil; for God was with him. 39And we are witnesses of all things which he did both [om. both] in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree [whom they also hanged on the wood (cross) and slew]: 40Him God raised up [on] the third day, and shewed him openly [and made him manifest]; 41Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42And he commanded us to preach unto the people, and to testify that it is he which [he himself who] was ordained of [appointed by] God to be the [a] Judge of quick [the living] and [the] dead. 43To him [To this one] give all the prophets witness, that through, his name whosoever [every one who] believeth in him shall receive remission of sins.
44While Peter yet spake these words, the Holy Ghost fell on all them which [all who] heard the word [discourse]. 45And they of the circumcision which believed [And the believers who were of the circumcision] were astonished, [here om. were astonished] as many as came with Peter, [were astonished,] because [om. because] that on the Gentiles also was poured out the gift of the Holy Ghost. 46For they heard them speak with tongues, and magnify God. Then answered Peter, 47Can any man forbid [the] water, that these should not be baptized, which [who] have received the Holy Ghost as well as we? 48And he commanded them to be baptized in the name of the Lord. Then prayed [besought] they him to tarry certain [some] days.
Act_10:24. And Cornelius waited for them.—He could easily calculate that they would arrive on this day, and awaited, with deep interest and reverence, the appearance of the apostle with his own messengers ( áὐôïýò ). He had, besides, in view of such a highly valued visit, which God had arranged, invited both his relatives and also certain intimate friends, all of whom, without doubt, entertained sentiments resembling his own, and were susceptible of religious impressions. The centurion could, therefore, truly say (Act_10:33): ‘We are present before God, whom we remember, and to whom we devoutly look up.’.—When, therefore, Peter and his nine travelling companions arrived, they found not only the entire household (Act_10:2) of Cornelius, but also many relatives and friends assembled, who already formed quite a numerous household congregation.
Act_10:25-26. And as Peter was coming in, namely, into the house of Cornelius ( ἐãÝíåôï ôïῦ åἰòåëèåῖí ; this phrase is analogous to the Hebrew, but unprecedented in this form.). [For ôïῦ see note 3 above, appended to the text. “ Ôïῦ is critically sustained, but cannot be compared with the usus loquendi mentioned by Gesenius [(Lehrgeb. p. 786 f.), as the phraseology would in that case be: ἐãÝí . ὁ Ðåô . ôïῦ åἰòåëèåῖí . We have here a case in which the use of the infin. with ôïῦ is carried beyond all bounds, etc. Bornem. declares the whole clause to be spurious, etc.” (Winer: Gram. N. T. § 44. 4. ult. 6th ed., p. 293.). “We cannot admit of any comparison with the Hebrew åéְäִéÎ ìָáå ̇ à (‘the sun was on the point of setting,’ Rödiger’s Gesenius, § 132. 3. Obs. 1.), Gen_15:12, (Ges. Lehrg. p. 787), as here åַéְäַé does not stand absolutely, but is attended by its nominative, and as, moreover, the Sept. never imitates this and similar phrases by employing ἐãÝíåôï ôïῦ , etc.” (Meyer, ad loc.).—Tr.]. The master of the house went forward and met Peter, showing him the utmost respect, and even offering worship, in the proper sense, by prostrating himself; this act was, strictly speaking, equivalent to that of divine adoration. (The term employed is ðñïòåêýíçóåí , but the object itself, namely, áὐôüí , is not mentioned, from monotheistic delicacy.). [“Non addit Lucas, eum. Euphemia.” (Bengel.).—Tr.]. The spurious addition to Act_10:25 (see above, note 3, appended to the text) is remarkable; according to this statement, Cornelius does not await the apostle in his own dwelling, and meet him there, but, on being informed by a servant that Peter is approaching the city, he leaves his house and meets him on the way. Such a statement frees the narrator from any embarrassment which he might be supposed to feel in saying, in direct terms, ðñïòåêýíçóåí áὐôüí .—The Roman regards Peter as an ambassador of God, and does not hesitate to pay him divine honor, which act may have been facilitated by the pagan practice of deifying men. But Peter, who did not for one moment tolerate such idolatrous honors, directed him to arise, and raised him up, since he, too, ( êἀãὼ áὐôüò ) was, like Cornelius, simply a human being.
Act_10:27. And as he talked with him, he (Peter) went in, that is, into the apartment in which those whom Cornelius had invited, were assembled.—The same word ( åἰòåëèåῖí , åßòῆëèå ) occurs both in Act_10:25 and here, without any specification; in the former case it refers to Peter’s entrance into the house, in the latter, to his entrance into a certain apartment. The apostle here found a large number of persons assembled ( ðïëëïýò )—a large field white already to harvest [Joh_4:35].
Act_10:28-29. Ye know, etc.—Peter at once addresses, in general terms, the persons whom he finds assembled, and, while he speaks very frankly of his appearance in the house of a pagan, desires them to state the reason for which they had called him. He does not question Cornelius in particular, but addresses all who are present, and seemingly assumes that all entertained the same sentiments, and that the centurion had sent for him in the name of all. He premises that they are doubtless aware that a Jew ought not to enter into such relations with a foreigner (in a spirit of forbearance employing the word ἀëëïöýëῳ rather than the term heathen), as to become intimately connected with him ( êïëëᾶóèáé ), to come to him, or to enter his house. ’ ÁèÝìéôïí is nefas, not allowed; the forms ἀèÝìéóôïò and ἀèÝìéôïò are used interchangeably even in classical Greek.—The Mosaic law does not contain a direct and literal prohibition of this kind, nor does it agree in spirit with such a principle. But rabbinical Judaism did unquestionably carry the principle of separation to such an extreme, as to decree: Prohibitum est Judæo solum esse cum Ethnico, itinerari cum Ethnico, etc. Lightfoot: Horæ Hebr. ad Mat_18:17. And we have an evidence of this in the fact that, in the age of Jesus, the Jews believed that they became Levitically unclean by entering the house of a heathen; see Joh_18:28. There were, no doubt, exceptions to this rule, but Peter is speaking of the custom and the established rule. He declares, however, at the same time that God had shewed him ( ἔäåéîåí denoting the symbolical but distinct vision) that he was not at liberty to call any man common or unclean, or treat him as such, and avoid him ( ἄíèñùðïí being used with an emphasis indicating and establishing the principle of universality [as the antithesis of particularism, or a particular regard for the chosen people.—Tr.]). In obedience to the divine directions—he adds—he had offered no objections, but had come at once, as soon as the call had reached him. He now desires to receive a more precise statement than the messengers had given him (Act_10:22), of the motive of his hearers when they sent the invitation. [ Êïéíüò , ceremonially unclean, defiled; comp. Mar_7:2, and the verb, Mar_7:15, and Mat_15:11.—Tr.]
Act_10:30-33. Four days ago I was fasting.—Cornelius first gives a detailed account of the instructions which he had received from the angel, and then requests Peter to communicate to him and his assembled friends, all that he, as a messenger of God, had been commissioned to say, Act_10:30-33. The language: ἀðὸ ôåôÜñôçò ἡìÝñáò ìÝ÷ñé ôáýôçò ôῆò ὥñáò , has been differently interpreted, both with respect to the terminus a quo and to the terminus ad quem. (a.) ’ Áðὸ ôåô . ἡì . cannot mean: on the fourth day previously, that is, four days before the appearance of the angel (de Wette, Neander), for, in that case, the day itself, which had become so important, would not be specified at all. The sense can only be the following: quarto abhinc die, four days ago, reckoned back from to-day; an analogous mode of expression, referring to measures of distance, occurs in Joh_11:18; Joh_21:8; Rev_14:20. This is the interpretation which Chrysostom had already given to the passage, and it has since been generally adopted. (b). The terminus ad quem: ìÝ÷ñé ôáýôçò ôῆò ὥñáò , does not mean: until to-day and the present hour (Bengel), for Cornelius does not intend to relate any circumstances that occurred between the appearance of the angel and the arrival of Peter, but refers exclusively to that day and its great event—the appearance of the angel; and, indeed, if the former had been the sense, ἥìçí [which cannot possibly reach to the present time (Alf.)] would not have been employed.—But Cornelius describes not only the time in which the angel appeared to him, but also the condition and state of preparation in which he was, precisely at that time. He was fasting and praying—he says—when, about the ninth hour [the same hour of the day as the one in which he was then addressing Peter, ôáýôçò ] an angel, clothed with a bright garment, suddenly stood before him, and delivered the message that God had heard his prayer, and graciously remembered his alms [here, unlike Act_10:4. each noun has its proper verb. (Alf.).—Tr.]. Cornelius adds that the angel had instructed him to send to Joppa for Peter, who would speak to him, that is, instruct him, in the name of God; he concludes with the remark that all were now present, looking up to God, and ready to listen devoutly to all that Peter should say to them in accordance with the divine command.
Act_10:34.—Then Peter opened his mouth; these words [as in Act_8:35] inform us, with great solemnity, that the following address contains important truths. The address itself, consists of three parts: 1. The introduction, Act_10:34-35, stating that all men, without regard to national distinctions, may alike be received into the kingdom of God, provided that they fear Him, and do that which is right; 2. A brief exhibition of the life and work of Jesus, extending to the judgment, Act_10:36-42; Acts 3. The assurance, supported by the prophetic word, that through Christ, every one who believes in him, shall receive remission of sins, Act_10:43.
Act_10:35.—Of a truth I perceive [In truth, I comprehend].—’ Åð ʼ ἀëçèåßáò ; truth is the foundation, [ ἐðß , Winer, Gram. § 47.5. g.—Tr.] so that Peter’s knowledge rests on the truth, and, indeed is truth. ÊáôáëáìâÜíù , act. means, at times, to convict, since he who convicts the guilty person, as it were obstrictum tenet; êáôáëáìâÜíïìáé , pass., means: I am convicted, convinced, intellectually overpowered by the force of the facts and testimony, i.e., I recognize and comprehend that God does not act with partiality, in choosing men for his kingdom. See below, Doctr. and Eth. No. 2.
Act_10:36-38. The word.—The construction, in these three verses, in which Peter assumes that the principal facts in the life of Jesus, are not entirely unknown to his hearers, is somewhat loose. There are three successive introductory clauses [accusatives], to every one of which ὑìåῖò ïἲäáôå belong, as the governing words. The object which the hearers already know in general, is specified in a threefold manner: (a) as the word of a certain message from God, ôὸí ëüãïí etc. Act_10:36; (b) as an historical event, ôὸ ãåíüìåíïí ῥῆìá etc. Act_10:37; (c) as the personality of Jesus of Nazareth, ’ Éçóïῦí ôὸí etc. Act_10:38. [This is the view of Meyer, who says: “ ïῦ ̓ ôïò … êýñéïò is parenthetical. For Peter has already ὑìåῖò ïἴäáôå in his mind, when he says ôὸí ëüãïí , but he interrupts himself by introducing the words: ïῦ ̓ ôïò … êýñéïò . He then resumes the thought of Act_10:36, and amplifies it, but now at once introduces ὑìåῖò ïἴäáôå , and then connects his further remarks, by saying ’ Éçóïῦí ô . ἀ . Íáæ ., which words are in apposition.”—Tr.]. We have here undeniably a climax. Peter presupposes that although his hearers are pagans, they could not be entirely unacquainted with the history of Jesus, in view of their residence in Cesarea, and of their religious sentiments and susceptibilities. Hence, as he assumes, they must have had a certain amount of knowledge respecting this history, in three respects: (a) as a word, which concerned the Israelites; (b) as an event in the country in which they themselves resided; (c) lastly, as the appearance of the divine personality of Jesus of Nazareth. With regard to grammatical points, there is no reason for connecting ôὸí ëüãïí of Act_10:36 in the same construction with Act_10:34 ff., and making it dependent on êáôáëáìâÜíïìáé , as Tischendorf does, who places a comma after ἐóôß in Act_10:35, which is also done by de Wette, Baumgarten, Lange [and Alford, while Knapp, Lachman and Stier place a full stop there, in accordance with Meyer.—Tr.]. This construction [ ô . ëüã . dependent on êáôáë .] cannot possibly be adopted, without offering violence to the whole, whereas the construction, according to which ëüãïí , ῥῆìá , ’ Éçóïῦí , depend on ïἴäáôå , although exhibiting an accumulation and pressure of clauses, nevertheless corresponds fully to the highly excited emotions and sentiments, which, at the moment, control the soul of the speaker. In this manner we explain the intermediate clause [“parenthesis,” Winer, § 62. 3. ult.; § 63.2. d.—Tr.]: ïῦ ̓ ôïò ἐóôé ðÜíôùí êýñéïò ; when Peter mentions the name of Jesus for the first time in the presence of these hearers, he feels himself constrained to testify that He is a Lord over all ( ðÜíôùí , not neuter, but masculine), namely, over Gentiles as well as Jews; he is especially led to add these words, as he said that the glad tidings [ åὐáãã .] of peace (salvation), proclaimed through Jesus, had been sent by God to the Israelites. He does not wish that the Gentiles should suppose that they were less favored, and therefore declares that the Prophet through whom God proclaimed this message of peace, was, at the same time a Lord over all men. He proceeds, in Act_10:38, to speak of Jesus personally, as mentioned above, and describes both his terrestrial origin ( ὁ ἀðὸ Íáæ .), and also his celestial endowment with the Holy Ghost and power ( ἔ÷ñéóåí etc. being intended to explain the name X ñéóôüò in Act_10:36), in consequence of which he performed healing and redeeming works; the concluding words of Act_10:38, describe his intimate union and fellowship with God.— Êáôáäõíáóôåýù is: potentia mea opprimo, tyrannidem exerceo in aliquem.
Act_10:39-41. And we are witnesses.—In Act_10:39 ff., Peter speaks of the death and resurrection of Jesus, of his commands which were addressed to the apostles, and of his future return to judgment. The word êáß between ὃí and ἀíåῖëïí [see above, note 10, appended to the text], can scarcely be supposed to indicate the other persecutions to which Jesus had been exposed, and which were followed by his crucifixion (Meyer), but is probably introduced merely for the reason that an additional leading fact in the history is next stated—his death on the cross, followed by his resurrection. [De Wette and Winer (Gram. § 66. 3. ult.) assign to it the force of etiam or adeo.—Tr.]. The words ìÜñôõóé , etc. [Act_10:41] imply that the witness concerning Jesus referred preëminently to his resurrection, and it is precisely to this point that the intermediate clause: ïἵôéíåò óõíåöÜãïìåí , etc. alludes. This latter clause is not, with Bengel, to be extended to the three years of the public ministry of Jesus, but is to be restricted to the forty days which intervened between his resurrection and ascension; for the circumstance that the disciples did eat and drink with the Risen One [Luk_24:41-43; Joh_21:12-15], qualified them to bear witness from personal knowledge, concerning the actual, corporeal life of the Saviour after his resurrection. The choice of the apostles or witnesses [ ðñï in ðñïêå÷åéñ ., referring to their early appointment as future witnesses of the resurrection (Meyer)], is here ascribed by Peter to the Lord, inasmuch as the call which they received through Jesus, was a choice made by God himself.
Act_10:42-43. And he commanded us.—The nominative of ðáñÞããåéëåí seems to be Jesus, rather than God. The last commission which the risen Redeemer gave to the apostles, required them, 1. to proclaim to the people of Israel ( ὁ ëáüò the Jewish people) and, 2. to testify (namely, to all men, without the restriction appended to êçñῦîáé ), that he was himself appointed [ ὁñßæù here, to appoint, name; Wahl, ad verb.—Tr.] by God, as the Judge of the living and the dead. The latter phrase, again, involves the conception of universality, referring to all mankind, and to all ages of the world. But the most distinct statement of the truth that there is salvation in Christ for all, occurs in Act_10:43, at the close of the address; ‘Every one [ ðÜíôá ôὸí ð .] who believes in him, will receive the forgiveness of sins.’ Peter declares that such is the unanimous testimony of all the prophets, evidently assuming that Cornelius and his friends were not, at that time, unacquainted with the predictions of the prophets of Israel.
Act_10:44-46. While Peter yet spake these words, and before he had concluded his discourse, the Holy Ghost fell on all his hearers. ’ ÅðÝðåóåí does not necessarily denote a visible descent (modo conspicuo, as Bengel explains it), but merely the sudden manifestation of a higher power, the influence of which proceeded from above. That the operations of the Holy Ghost were perceptible (not, indeed, visible, but, certainly, audible), appears from Act_10:46 : these pagans could be heard, as they spake with tongues and highly extolled God. Their utterances consisted of humble, hearty, and inspired praises and thanks, which they offered to God for his grace. The manner in which they spake, is described as a ãëþóóáéò ëáëåῖí . It should be here carefully noticed that ἑôÝñáéò is not appended, as in Acts 2 Act_10:4, comp. with Act_10:6; Act_10:8; Act_10:11 : we must, on the contrary, assume, that the meaning of the narrator is the following:—These hearers spake with tongues after the manner of the Corinthian Christians [see above, notes on Act_2:9-11.—Tr.], that is, they spake in an elevated, devotional frame of mind, and employed language which deviated from the intelligible mode of expression adopted in common life. The observation of this fact made (Act_10:45) an extraordinary impression on the Judæo-Christians ( ïἱ ἐê ðåñéôïìῆò ðéóôïß ) who had accompanied Peter; ἐîÝóôçóáí , they were almost deprived of all self-possession—so great was their wonder when they saw that the gift of the Holy Ghost was poured out also on the Gentiles. It is obvious that their thoughts did not dwell on the persons before them, considered as individuals, but rather on their general character as heathens, and that they deduced from a concrete fact the general principle that the heathens ( ôὰ ἔèíç , def. article) could receive the Holy Ghost.
Act_10:47-48. Can any man forbid [the, ôὸ ] water, etc.?—Peter at once makes the practical application:—If these men have received the Holy Ghost as well as we, that is, believers belonging to Israel ( êáèὼò êáὶ ἡìåῖò ), who then can refuse the water, so that they shall not be baptized?—The peculiar form of expression occurring in the question, sounds as if a conscious and energetic will were ascribed to the baptismal water, somewhat in the following sense:—If no one was able to hinder the Spirit from coming upon these people, then no one can keep back the water which purposes to flow upon them unto baptism. Or, in other words:—Every scruple respecting the baptism of these heathens, is practically removed by their baptism with the Spirit. [This is the only instance in which the outpouring of the Spirit preceded Baptism; it was intended to remove all hesitation on the part of the Judæo-Christians who attended Peter, respecting the reception of the pagans, and the propriety of immediately administering baptism to them.—Bengel very correctly says: Non dicit: Jam habent Spiritum, ergo aqua carere possunt. (Meyer).—Tr.]. Peter accordingly gives directions that they should be baptized in the name of Jesus Christ. He did not himself administer the rite, but assigned the duty to some one of the Christians who had come with him.—Luke relates, at the close, that Cornelius and his friends besought the apostle to remain for some time with them, and we may assume that this request was not denied [particularly, as he is charged in Act_11:3, with having sat at the table with them. (Meyer).—Tr.]. During this prolonged visit, further instructions respecting the Christian faith and life, were, without doubt, imparted to the new converts.
2. It is well known that the introductory words, in the discourse of Peter, Act_10:34-35, have often been so interpreted, as to teach that all religions are of equal value, that faith, as contradistinguished from morality, is not indispensable, and that, with respect to the salvation of the soul, all that is specifically Christian, is of no importance. But the attempt to find a palliation of indifference on the subject of religion in this passage, betrays, as even de Wette judges, “very great exegetical frivolity”; both the words themselves, and also the whole connection of the discourse, as well as of the narrative of which they form a part, decidedly pronounce against such an interpretation. For the main point in the whole transaction is nothing less than the conversion of Cornelius, or the admission of himself, his household, and his friends, into the church of Christ. But their admission encounters a very serious difficulty; it is, namely, by no means clear that these persons, who are pagans, can, without further ceremony, and yet with a good conscience, and in a manner that could be acceptable before God, be received into the Christian Church. Is it not, rather, necessary that they should previously be incorporated by circumcision with the people of Israel? The removal of this difficulty by a divine interposition, constitutes the central point, the specific significance, of the whole occurrence. If the language in Act_10:34-35, meant that a heathen, a Jew, and a Christian, were altogether alike in the eyes of God, and that any one of them could as easily be saved as another, provided that he was honorable and upright in his conduct, then Peter should have simply allowed Cornelius to remain what he was—a heathen—without leading him to Christ. Hence, the interpretation to which we adverted above, is at variance alike with the context of Act_10:34-35, and with the whole narrative, of which these verses constitute an integral portion.—If we, next, consider the terms which are employed in Act_10:34-35, we find a negative, and then a positive proposition before us. The negative is the following: God does not regard the person ( ïὐ ðñïòùðïëÞðôçò ὁ èåüò ), that is, his judgment of a man is not influenced by any accidental external qualities or circumstances, but is decided by the internal, essential, moral, personal character of the individual. As the judge ought to be influenced, not by wealth or poverty, the station, power, and connections of the respective parties before him, but by justice and moral facts, so, too, as Peter here says, God does not regard the external relations of persons, their external advantages or disadvantages. Now all this seems, at first view, to be of little significance, and to involve a trivial truth, which every sensible Israelite must have already known; and, in general, Peter had long since been well acquainted with it. But we, too, know many a truth, which nevertheless becomes clear to the mind only at a later period, under peculiar circumstances, and through the illumination of the Spirit of God; it then appears to us in a new and very bright light, especially when it receives an application with which we had not been previously acquainted. Such was now the case of Peter, when the leadings and revelations of God fully convinced him, that He made no difference between Jews and Gentiles with respect to His grace in Christ and the admission into his kingdom; so that the circumstance that an individual belonged to the people of God was only of an external nature. That circumcision without the fear of God, did not profit an Israelite, the prophets had already frequently and emphatically declared. But that, on the other hand, the want of circumcision and of subjection to the Mosaic law, did no injury to the Pagan, and was no hinderance to his acquisition of full citizenship in the church of Christ, was an application of a well-known truth which nevertheless took even Peter by surprise. And the knowledge which he now acquired, in addition, concerning sin and grace, and the old and new covenants, made this an ever memorable period in his history.—Further, the positive proposition is the following: In every nation he who fears God and practises righteousness, is acceptable to Him. The words ἐí ðáíôὶ ἔèíåé already make a special application of the previous negative proposition, the terms of which were somewhat more general; we now have a reference to the question of nationality, or to the distinction between Israel and heathen, nations. It is here important to form a correct view as well of the subject as of the predicate of the proposition. The subject is: Every one that fears God, and practises righteousness, of whatever nation he may be. Two moral qualifications are here specified, and no process of interpretation is honestly conducted, by which the one is actually absorbed by the other, as when, for instance, the devout sentiments which constitute the fear of God, are identified with integrity in our conduct towards our neighbor. The indifferentistic mode of interpretation is inclined to adopt the latter view. [Indifferentism is variously defined, but, in all its forms, it is represented as being a want of earnestness in appreciating doctrinal truth; see Lange’s article on the subject in Herzog: Real-Encyk. VI. 657 ff.—Tr.]. Peter says, on the one hand, that where the fear of God and righteous conduct are found, no national advantages are requisite, but, on the other hand, he presupposes that such a disposition constitutes absolutely the indispensable condition on which the favor of God depends. Hence he alone can reach the great end in view—i.e. acceptance with God—who has attained this moral qualification, whether the way to it had been direct or circuitous, provided that it led through repentance and conversion ( ìåôÜíïéá ). This great end is expressed in the predicate: èåêôὸò áὐôῷ ἐóôéí , literally, acceptabilis Deo est, that is, he is in such a state that God can, and will accept and receive him, namely, into His kingdom, so that he may be saved. The whole context clearly shows that admission into the pale of Christianity is here meant. Even if, however, we do not take äåêôüò exclusively in the sense of acceptable, but rather in that of acceptus, gratus, in which sense it certainly occurs elsewhere in the New Testament (Luk_4:19; Luk_4:24; 2Co_6:2; Php_4:18), we can, in that case, too, judging from the apostle’s whole mode of thought and feeling, connect with the word only the conception of God’s good pleasure in Christ. Accordingly, Peter ascribes to every one who fears God and is righteous, of whatever nation he may be, only the capability of being saved through Christ, but not the fitness to be saved without Christ. Bengel has very justly called attention to the parallel case in Act_15:14; at the apostolic council, James, when referring to the present occurrence, and, perhaps, also to the present passage, uses the following language concerning God: ëáâåῖí ἐî ἐèíῶ ëáὸí ἐðὶ ôῳ ὀíüìáôé áὐôïῦ scil. ʼ Éìóáῦ ; his term, ëáâåῖí , corresponds to äåêôüò , i.e., Peter’s term. The great point here is the reception of the Gentiles among the people of God through Christ—a reception that conforms, to the divine will. And, in view, of all the facts, Bengel has expressed himself very happily: Non indifferentismus religionum, sed indifferentia nationum hic asseritur.
3. The testimony of Peter in this missionary discourse respecting the Person of Christ is less detailed than that which refers to His Work; still, it is sufficiently comprehensive. He indicates, on the one hand, the human nature of Jesus Christ, by applying to him the name: Jesus of Nazareth; for the Redeemer’s origin and human descent are designated by the term. He says of Jesus, on the other hand, ὁ èåüò ῆ ̓ í ìåô ʼ áὐôïῦ , Act_10:38. This is language, it is true, which might possibly be employed in reference to a prophet and servant of God [ch. Act_7:9; Act_18:10], and does not necessarily predicate any thing of Jesus that is altogether peculiar; still, the expression may be used in a sense which assigns a preëminent position to him.—God was with him, namely, not merely temporarily, but permanently; not merely externally, but internally. Bengel thinks that the apostle spoke parcius, pro auditorum captu, de rnajestate Christi. At least a certain divine majesty of Christ, (particularly in his state of exaltation), towering above all that is human, is indirectly revealed in Peter’s remarks on the Work of Christ. He is ðÜíôùí êýñéïò Act_10:36, and is appointed by God to be the Judge of the living and the dead—both a position and an office which presuppose the Deity of Christ.
4. Peter describes the Work of Christ with great fulness, and in a very instructive manner. He assigns the first place to the prophetic office of Jesus. God has—he says—proclaimed peace through Jesus Christ; thus the welcome message of peace, that is, the word or the doctrine of Christ, is prominently presented, Act_10:36; but he mentions, at the same time, the acts of Jesus, or the benefits which he conferred in healing the sick and demoniacs. The act was in harmony with the word; the latter announced peace and salvation, the former (comp. ῶ ̓ í ἐðïßçóåí , Act_10:39) procured salvation and peace. Jesus—he says—was an eminent prophet in deeds and words; his doctrine proclaimed saving truth, and wherever he personally appeared, in the whole country, he furnished effectual aid, restoring the sick to health, and freeing those who groaned under the tyranny of Satan by which they were held captive. The act imparts new efficacy to the word, insomuch that if Christ would cease today actually to bestow reconciliation, salvation, peace and liberty on souls that are bound, his word of the Gospel would no longer be received in faith.—The sacerdotal office of Christ is indicated in Act_10:43 : every one who believes in him, receives the remission of sins through his name. Peter does not, it is true, explain the mode by which this result is produced. But it must be remembered that he here appears simply in the character of a missionary herald, and does not intend to explain the grounds of an acknowledged truth, or exhibit its connection with others. But the remission of sins through his name, that is, through his Person, when it is acknowledged and confessed, unmistakably presupposes that He is personally the medium through whom divine grace and forgiveness are obtained, or, in other words, he is the author of this reconciliation.—Finally, the kingly office of Christ is set forth partly in Act_10:36 : ðÜíôùí êýñéïò , partly in Act_10:42 : êñéôὴò æþíôùí êáὶ íåêñῶí . He is highly exalted above all, as the Lord of all men, Jews and Gentiles, and all are therefore bound to honor and obey him. Thus Christ possesses a kingdom which he governs, and this kingdom embraces all mankind. It is the crown of this glory that He is appointed to be the Judge of the world; as he is the Judge even of the dead, his kingly power extends to the lower world, and comprehends alike the generations of those who died long ago, and of those who shall yet be born.
5. The article of faith to which the whole discourse ultimately refers, is stated in Act_10:43 :—Every one receives the remission of sins through Jesus Christ, who believes in him. The feature of universality by which the whole discourse is distinguished, strikingly re-appears in the word ðÜíôá . This concluding sentence conveys a threefold truth—it refers to the human race, to the Mediator, and to the way of salvation. It bears witness indirectly that all men are sinners, since it offers forgiveness to all, and thus declares that all need forgiveness. It distinctly announces, in the next place, that Jesus Christ is the only Mediator and Reconciler, and that no one can obtain forgiveness and the grace of God except through Him. It shows clearly and unmistakably, in the last place, that faith in Christ, or a confiding acceptance of the Redeemer, is the direct, and, indeed, the only way to forgiveness or to salvation in general, of which forgiveness is the central point. Thus the whole Christian system of faith lies in this one sentence in nuce.
6. The most important and significant fact in the whole narrative was undoubtedly the outpouring of the Holy Ghost on the hearers. It was the direct and positive evidence of God himself that these persons were acceptable to him, and that they belonged to Christ. The gift of the Holy Ghost is, according to the Acts of the Apostles, the highest blessing that can be obtained in the kingdom of Christ. Inferior gifts cannot be denied to him on whom this exalted blessing, which, from the nature of the case, God alone can give, has been bestowed. But it now appears that God has given his Holy Spirit to these people, although they are yet heathens, and thereby He has cleansed and sanctified them. What God has cleansed, that no man is permitted to regard as unclean, and treat as profane. Hence, even the strictest Israelite is now required to consider these Gentiles as clean, and as consecrated to God.—Baptism is the consecrating rite by which an individual is admitted into the Church of Christ and to the grace of God, through the water and the Spirit. As baptism with water, does not suffice without the gift of the Holy Ghost, so, too, the baptism with the Spirit ought not to remain alone, that is, without being associated with baptism with water. [See above Exeg. notes on Act_10:47-48.—Tr.]. The gift of the Spirit usually follows baptism with water, in the order of time (comp. Act_2:38)—sometimes, after a comparitively long interval, and as the result of special prayer combined with the imposition of hands (Act_8:15-17). In this case, the Holy Spirit, who manifests his influence where he listeth (Joh_3:8), comes upon the hearers, even before they are baptized; but no man is now at liberty to offer opposition to the water of baptism, for, otherwise, he would “be found to fight against God” ( èåïìÜ÷ïò , comp. Act_5:39).—This outpouring of the Spirit on pagan hearers, is, accordingly, an unmistakable divine declaration, that it is not necessary that pagans should first be incorporated with the people of Israel through circumcision and the adoption of the law, before they could, with propriety, be received into the Messianic church of Jesus.
Act_10:24. And had called together his kinsmen and near friends.—The desire that others should share in our spiritual gifts, is the great characteristic of love and friendship. (Starke).—We impoverish ourselves when we share our earthly goods with others; but the more liberally we impart our spiritual riches to them in love, the more abundantly we ourselves become endowed with them. (Quesnel).—It is very proper to exhort awakened souls not to permit even their nearest friends and connections to withdraw them from the kingdom of God; nevertheless, their intercourse with the latter should not only not be entirely discontinued, but rather, be employed as the means of extending the kingdom of Christ. (Ap. Past.).—We are often only too reserved towards one another in spiritual things, and would often find others more accessible than we had supposed them to be. (Rieger).
Act_10:25-26. Cornelius—fell down at his feet—But Peter took—saying, Stand up; I myself also am a man.—It was when Peter made the confession: ‘I am a sinful man,’ that he was received into the service of Jesus, and was appointed to be a fisher of men [Luk_5:8; Luk_5:10; Mat_4:19]. And now, when such a successful draught in the house of Cornelius awaited him, he again recalls the fact to mind, and tells others too, that he is also a man. (Rieger).—Cornelius offered too much honour to a living, bodily and distinctly seen saint; but who is it that worships doubtful, fictitious and painted saints? (Starke).—The man who permits others to kiss his foot, is neither Peter’s true successor, nor has he Peter’s humble mind. (id.).—We can see in this instance how soon awakened souls can go too far, when they place too much confidence in those who are merely God’s instruments, and pay them too much honor. Such a reception gives a true servant of God pain, and not pleasure; he gladly decreases, in order that Christ may increase [Joh_3:30]. (Ap. Past.).—The language of Peter: ‘I myself also am a man,’ a rebuke of every tendency in the church to deify men: I. In the Roman Catholic church, when worship is offered (a) to the saints in heaven; (b) to the pretended successor of Peter on earth. II. In the evangelical church, (a) when ministers entertain exaggerated views of the office, or indulge in vanity and self-applause; (b) when reformers or favorite preachers and pastors are regarded with an idolatrous feeling—a conversion of the congregation to men, and not to the living God.
Act_10:28. God hath shewed me.—This conviction of Peter that he appeared before them, not in his own name, but in the name and by the command of God, greatly strengthened him, and freed him from any scruples of conscience which he might have entertained when he disregarded Jewish traditions and Jewish customs. (Leonh. and Sp.).—I should not call any man common or unclean.—The excellency of the faith that a divine spark of life exists in every human soul: I. Its firm foundation: (a) the creation of man (in the image of God—all, the descendants of one human pair); (b) redemption (God will have all men to be saved, [1Ti_2:4]—Christ sent the apostles to all nations); (c) experience (in the heathen world—in pastoral ministrations among criminals, etc.); II. Its blessed influences: (a) in forming Christian views of the world and studying history in general; (b) in maintaining a Christian intercourse with others in common life; (c) in discharging the duties of the Christian ministry.
Act_10:29. Therefore came I … without gainsaying.—This is the holy silence of faith, when, without resisting God, we willingly undertake to do all that he commands. (Calvin).—I ask, therefore, etc.—As the physician questions his patient, in order that he may adopt the proper mode of treatment, so the teacher questions his hearers respecting the state of their souls, in order that he may ascertain their spiritual wants. Do they need instruction in doctrine, or counsel, or consolation, or admonitions? (Starke).—Fidelity to the duties of our office demands that, in our spiritual labors, we should not consume time with unprofitable conversation, but, at the earliest moment, take up the subject which is of most importance. (Quesn.).—People are often, at the present day, entirely too delicate, and imagine that the pastor should know their spiritual wants, and offer appropriate instructions and consolations, without asking any direct questions; but the partial suppression of the facts, or the stifling of the truth, often prevents the suitable remedy from being employed. (Rieger).
Act_10:30. Cornelius said, … I was fasting until this hour.—A modest account of our conduct, when the latter has been correct, is not inconsistent with humility, but may be often necessary in vindicating ourselves, or may tend to edify others. (From Starke).—In the house of Cornelius, fasting, prayer, and alms, were not dead works of the law, but fruits meet for repentance, ripening in the depths of an humble soul that loved God, and longed for an assurance of his grace. (Leonh. and Sp.).—On this account St. Luke first of all mentions the fact, to the praise of Cornelius, that he had been devout, and had feared God (Act_10:2), and, only afterwards, adds that he had been like a good tree which brings forth good fruit; but such fruit was well-pleasing to God, on account of his faith; hence, the angel, too, praises Cornelius for his faith, and when he directs him to send to Joppa, and call Peter, he conducts him from faith in that Christ who was to come, to faith in Christ, who had already come. (Luther).—In bright clothing.—The angels bear with them, when they appear, the signs and livery of their purity and sincerity. (Quesnel).—The bright clothing of the angels may remind a teacher, who is likewise called an angel of God in the Holy Scriptures [Mar_1:2; Luk_7:27, Elijah, John, etc.; Rev_1:20; Rev_14:6], that it is preëminently his duty to wash his robes, and make them white in the blood of the Lamb. [Rev_7:14]. (Ap. Past.).
Act_10:31. Thy prayer is heard, etc.—The prayers and alms of Cornelius had come up before God, Act_10:4. How few are the prayers and the alms to which such grace is granted! They proceed, in the majority of cases, from a carnal and worldly heart; hence they go the way of all flesh, and remain on earth. But the prayer of faith has wings, with which it soars up to God, and the alms of love ascend to heaven as a sacrifice that is well pleasing to God. (From Leonh. and Sp.).—No prayer ascends to heaven, without bringing an angel down with it. (J. Arndt).—On the connection between the prayers and alms of Cornelius, and his call to the Gospel: I. What was the character of his prayers and alms? II. How was his call connected with them? (Schleiermacher).
Act_10:32. Send therefore - and call hither, etc.—The angel directs him to the ordinary minister of the word, for even the tongues of angels cannot, from experience, preach the word concerning the remission of sins (Act_10:43), as Peter can. (Stier).—Cornelius is not sent to Peter, but the latter comes to him, for the purpose of intimating that the Gospel was to be sent to the nations in their own habitations. (Bengel).
Act_10:33. Thou hast well done that thou art come—a noble welcome given to a pastor on assuming his office: I. If it was the Lord who sent him, Act_10:28 ff.; II. If the congregation that receives him, is one which earnestly seeks after salvation, Act_10:33.—We are all here present before God.—This direct and open declaration of Cornelius is wisely and appropriately introduced in public prayers of the church, which precede the sermon. (Rieger).—We could wish that these words were inscribed on every church door, or on every pulpit, so that men might properly consider the purpose for which they should enter the church. (Bogatzky).—To whom is the attendance at public worship, a source of blessings? I. To those who had prepared their hearts at home, in prayer, Act_10:30; II. To those who come with hearts that earnestly seek after salvation; III. To those who hear and keep [Luk_11:28] the preacher’s word as God’s word. (Leonh. and Sp.).—The congregation in the house of Cornelius, an image of a congregation with which God is well pleased: I. It is numerous: