Lange Commentary - Acts 10:9 - 10:23

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Lange Commentary - Acts 10:9 - 10:23


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This Chapter Verse Commentaries:

II. Before the message reaches Peter, God commands him, in a symbolical manner, during a trance, not to consider any thing as unclean which He has cleansed. The messengers of Cornelius arrive immediately afterwards, and communicate his invitation to Peter

Act_10:9-23 a

9     [But] On the morrow [next day], as they [those] went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10And he became very [om. very] hungry, and would have eaten [wished to eat]; but while they made ready [for him], he fell into a trance [a trance came upon him] , 11And saw [he sees] heaven opened, and a certain vessel descending unto him [om. unto him] , as it had been [as] a great sheet [large linen cloth] knit [tied] at the four corners [at the four ends], and let down to [upon] the earth: 12Wherein were all manner of [were all] fourfooted beasts of the earth, and wild beasts, and creeping things [fourfooted and creeping beasts of the earth], and fowls of the air [birds , of heaven]. 13And there came a voice to him, Rise, Peter; kill, and eat. 14But Peter said, Not so, [By no means, O] Lord; for I have never eaten any thing that is [om. that is] common or [and] unclean. 15And the voice spake unto him again the second time [And again spake the second time a voice unto him], What God hath cleansed, that call [make] not thou common. 16This was done [happened] thrice: and the vessel was received [taken] up again [up immediately] into heaven. 17Now while Peter doubted [was uncertain] in himself what this vision which he had seen should mean [might be], behold , the men which [who] were sent from [by] Cornelius had made inquiry for Simon’s house, and stood before the gate [at the door], 18And called, and asked whether Simon, which [who] was surnamed Peter, were [om. were] lodged there. 19[But] While Peter thought [was reflecting] on the vision, the Spirit said unto him, Behold, three [om. three] men seek thee. 20Arise therefore [But ( ἀëëὰ ) arise], and get thee [go] down, and go with them, doubting nothing: for I have sent them. 21Then Peter went down to the men which were sent unto him from Cornelius; and said [Then Peter went down and said to the men] , Behold, I am he whom ye seek: what is the cause wherefore [for which] ye are come? 22And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by [received a divine command from] a holy angel to send for thee into [to] his house, and to hear words of [from] thee. a. 23Then called he them in, and lodged them.

EXEGETICAL AND CRITICAL

Act_10:9. a. On the morrow [next day].—Cesarea was, according to the statement of Edrisi (Winer: Realw.), thirty Roman miles distant from Joppa, that is, about six [German] geographical miles. [One Roman mile =1,000 paces = 5,000 Roman feet = 8 stadia = 4,800 Greek feet = ⅕ [German] geographical mile. Seventy-five Roman miles were equal to one degree.” von Raumer: Palæstina, p. 21.—Tr.].—The whole distance [nearly 35 miles, according to some authorities] was, consequently, a long day’s journey. The messengers of the Roman, (to whom the angel appeared about 3 o’clock, P. M.), departed immediately afterwards, as we may infer from Act_10:7, or, at least, in the evening of the same day; they reached the vicinity of the city on the next day about the sixth hour, Act_10:9, that is, at 12 o’clock, or noon, when Peter went on the housetop, and saw the vision. On their return, when Peter accompanied them, they again spent more than one day on their journey, Act_10:23-24.

b. Peter went up upon the housetop to pray.—Luther’s translation of äῶìá is Söller [from the Latin, solarium, a sunny place (Heyse).—Tr.], and other interpreters have also supposed the word to be [here] synonymous with ὑðåñῷïí ; but Luke would have employed this word here as well as elsewhere, if he had meant an upper chamber. Äῶìá properly signifies the house, or a part of it; it is true that it never denotes the roof, when it stands alone, but the phraseology ἐðὶ ô . ä . indicates that the roof is meant. And, indeed, the vision in which Peter saw the heaven opened, and a certain object descending from heaven, clearly shows that he was in the open air, that is, on the flat roof of the dwelling, whither many persons repaired, who desired to perform their religious exercises in retirement. It was to this spot that the apostle ascended, in order to offer prayer, when the sixth hour—one of the three times appointed for daily prayer—had arrived. We can easily understand that at this hour Peter should experience hunger; but while the inmates ( áὐôῶí ), the family or domestics of the tanner Simon, were preparing the food, the ἔêóôáóéò occurred.

Act_10:10-12. He fell into a trance.—During this trance, which transported him suddenly, and with irresistible power ( ἐð ʼ áὐôüí ), he saw, heard, and answered,—but all occurred in a state in which his ordinary consciousness, and his perception of the material world around him, were suspended, and his soul was susceptible only of a view of the appearance which God granted to him. He sees heaven opened, and a vessel resembling a large linen cloth descending, which was tied at the four ends, and by these lowered down. We are thus led to conceive that this vessel was held fast above by the four corners, and let down in such a manner that Peter, in the ecstatic state of his soul, could gaze into it, and observe its entire contents, namely, all four-footed and creeping animals of the earth, and birds of the air. And here we are not, with Kuinoel, to explain ðÜíôá as equivalent to “varii generis (animalia),” but as denoting precisely the whole number of animals. The objection that this view of the case would involve a manifest impossibility, is of no weight, since the whole refers to a vision, and not to an objective appearance: prospectum hunc humano modo non debemus metiri, quia ecstasis Petro alios oculos dabat. (Calvin). All animals are meant except fishes, which could not well be exhibited in the dry cloth [the word èῦóïí Act_10:13 implying that all the animals are alive (Meyer).—Tr.]. The assumption of some interpreters (Kuinoel, and others) that the animals were exclusively those which were Levitically unclean, is altogether arbitrary, and in opposition to the universal character of ðÜíôá with the article.

Act_10:13-16. Rise; kill, and eat.—The word ἀíáóôÜò does not necessarily imply that Peter lay during the trance, or was on his knees, as, possibly, while he had been engaged in prayer, but is simply a summons to perform an act. The exhortation that he should kill ( èýù does not here signify to sacrifice) and eat, refers primarily to his hunger at the moment, but it also gives him the privilege of taking at his pleasure, without carefully distinguishing between Levitically clean and unclean animals. But Peter declines very decidedly, Act_10:14, to do such an act, and appeals to his strict observance of the precepts referring to this subject (comp. Lev. Acts 11, Act_10:4; Act_10:13; Act_10:23). The term of address, êýñéå , is respectful, but as little presupposes that Christ speaks with him, as does the question of Saul: ôßò åῖ ̓ êýñéå , Act_9:5. When the voice was heard the second time, it said: What God hath cleansed (made clean, declared to be clean) that call not thou (the antithesis is: the great God) common, (that is, Do not declare it to be unclean and profane, nor treat it as such). [“The declarative sense of these verbs is Hebraistic; comp. èִîֵּà , èִäֵø , Lev_13:3; Lev_13:6.” (de Wette).—Tr.]. After the offer had been made thrice, ( ἐðὶ ôñßò , i.e., unto the third time), the vessel was immediately taken up to heaven. The aorist ἀíåëÞöèç , and also åὐèýò , inform us that the removal was rapid, whereas the descent occurred slowly and perceptibly, Act_10:11.

Act_10:17-18. Now while Peter doubted in himself.—The apostle did not at once clearly perceive the meaning which the vision was designed to convey to him; he was in doubt ( äéçðüñåé ), and for some time seriously reflected on it ( äéåíèõìïõìÝíïõ , Act_10:19). But an actual occurrence furnished him with the solution of the mystery, when the call to proceed to the pagan Cornelius reached him. The revelation granted to him referred not only directly to articles of food, (and to the act of partaking without scruple, in company with heathens, of such food as they would prepare for him), but also to these heathens themselves; God had cleansed them, and Peter was taught that, in consequence of it, he should not regard them as unclean and profane, nor avoid them as unholy persons. The animals which had been exhibited to him, were symbols of human beings, and, indeed, of all mankind, in so far as all the animals of the earth had been placed before his eyes. Hence the distinction between the clean and the unclean among men (according to the Levitical standard), that is to say, between Jews and Gentiles, was now to be brought to an end by God’s own cleansing interposition. The words ἐí ἑáõôῷ before äéçðüñåé , at the same time, imply that Peter is now no longer in an ecstatic state, but has come to himself, that is, he is restored to the regular and ordinary state both of consciousness in general, and also of self-consciousness.

Act_10:19-21. Behold,—men seek thee.—Peter was still absorbed in deep meditation on the meaning of the vision, when the messengers of Cornelius were already standing before the gate of the house and inquiring for him. [“ ἐðὶ ô . ðõë ., at the gate, see Act_12:13; Act_14:13; only palaces had portals or vestibules, Mat_26:71.” (de Wette).—Tr.]. He did not hear the voices of the strangers, but the Spirit of Christ informed him by an internal communication, that men were present who sought him; he is commanded to go down and unhesitatingly accompany them on their journey, since they had been sent by the Lord himself, [“ ἐãþ , Act_10:20, emphatically; Chrysostom very properly here calls attention to the êýñéïí (adj.) and the ἐîïõóßá of the Spirit.” (Meyer.)—Tr.]. If we should assume that while Peter was on the roof, he heard the call of the men, and had seen and recognized them as pagans, and should add other imaginary details (as Neander does [Hist. of the Planting, etc. Vol. I. Sect. II. ad. loc.]), we would do violence to the narrative, which traces the whole to supernatural and not to natural causes. Two flights of stairs usually conducted to the roof, one in the interior of the house and one on the street; Peter probably chose the latter, and, after presenting himself to the men, inquired respecting the object of their visit.

Act_10:22-23. And they said.—The description which the messengers of Cornelius give of their master, when they reply, is worthy of notice, as peculiarly appropriate when proceeding from them. Instead of åὐóåâÞò , Act_10:2, we now have äßêáéïò , a term descriptive precisely of that trait of character, with which the dependants of the man would be best acquainted from experience. And when they state that the centurion enjoyed the esteem of all the Jews, the mention of this fact was eminently judicious, both in reference to themselves, who were pagans, it is true, but doubtless were favorably inclined to the Israelites, and also in reference to Peter, to whom they thus intended to recommend their master. The term ÷ñçìáôßæïìáé , which, in the language of heathens, was applied to oracles and other sayings of the gods, is also well suited to the circumstances, without having precisely a profane sound, when it occurs in the language of the New Testament. [In the Sept. in the sense of divinum responsum do, oraculum edo. loquor, e. g., Jer_26:2; Jer_30:2; Job_40:3 (Engl. Act_10:8), etc. (Schleusner: Lexic. in LXX.).—In the N. T. Mat_2:12; Heb_8:5, etc. See Rob. Lex. N. T. ad verb.—Tr.]. The full explanation, moreover, which is connected with ìåôáðÝìøáóèáé , (and is designed indirectly to excuse Cornelius for not taking the trouble to come to Peter himself, but rather expecting the latter to seek him), corresponds fully to the situation.—Peter is himself a guest in this house, but he now introduces others, who are also lodged. The circumstance that he invites them as guests, before he journeys with them, is already a result of the revelation which had been granted to him.

DOCTRINAL AND ETHICAL

1. The revelation which Peter received in a vision, while he was in an ecstatic state, refers to missions among heathens. It was not specially intended to announce the abrogation of the Levitical laws of purification in favor of Judæo-Christians; this view is contradicted by the whole historical connection in which the narrative stands, and by the nature of the causes and their results which it describes. Its immediate purpose was to remove positively and forever, by virtue of a divine decision, all scruples from the mind of Peter (comp. Act_10:20, ìçäὲí äéáêñéíüìåíïò ), which might prevent him from establishing direct communications with Gentiles with a view to the preaching of the Gospel. For the conversion of Cornelius, which was at hand, by no means constituted the exclusive object of this communication, which was rather intended to establish a certain principle. The apostles could never have doubted, in view of the prophecies of the Old Testament, and the express commands and promises of Jesus, that pagans would be converted and enter into the kingdom of Christ, and, indeed, Peter himself already intimates the conversion of the Gentiles, in his address, Act_2:39, and subsequently, Act_3:25-26. But of the fact that heathens could be directly admitted into the church of Christ, the apostles had, as far as it appears, at this time no conception. They supposed, on the contrary, as we cannot doubt, that Gentiles could become Christians only on the condition that they previously united with the people of Israel, that is, that they would become incorporated with the people of God by circumcision, and thus subject themselves to the Levitical laws and the entire Mosaic system. It was precisely this prejudice which needed a refutation, and which also received it by means of a divine revelation. The main import of this vision was, accordingly, no other than the following: ‘What God hath cleansed, that call not thou common.’ (Act_10:15). The many animals which Peter was permitted to see in the vision, were unquestionably lowered down from heaven, and yet only that which is clean and good can descend from heaven. We have here a symbol of those pagans whom God himself has cleansed by the operations of his grace, and placed in an acceptable state. The truth communicated by the vision refers primarily to the souls of pagans: this evidently appears, partly, from the language of Peter in Act_10:28 ff.,—partly, from the concluding verses of the present chapter (according to which the Holy Ghost was poured out upon the Gentiles in the house of Cornelius, and their baptism occurred only after this act of God had been performed)—partly, from the course of argument adopted by Peter in Act_11:15-17—and, partly, from a later reference of the same apostle to this fact in Act_15:8 ff. (where Peter declares that God bore witness in favor of these heathen persons by giving them the Holy Ghost, without making any difference whatever between them and Israelites, inasmuch as he purified their hearts by faith, êáèáñßóáò , comp. with ἃ ὁ èåὸò ἐêáèÜñéóå , of Act_10:15.). But the vision, nevertheless, referred, at the same time, to the Levitical laws respecting meats and purification, although only in so far as it was necessary for the purpose of removing the scruples of conscience of devout Judæo-Christians with regard to social intercourse with devout heathens, and to the partaking of their food. The divine communication purported only, as it is obvious, that, for the sake of those persons whom God had cleansed, their articles of food should not be regarded as unclean, but it did not declare that, with respect to the people of Israel themselves, and even with respect to converted Israelites, the Mosaic laws in general, referring to meats, should at once be abolished. But in any case in which God himself, the Holy One, has interposed with a cleansing influence, and declared that any object is well pleasing to him, man is not allowed to regard such object as still unclean and profane, or believe it to be a duty to avoid it altogether, and, for God’s sake, withdraw from it.

2. The Spirit, Act_10:19-20, furnished the apostle with the interpretation of the mysterious appearance, by applying it practically to the men sent by Cornelius, who at that moment arrived with their message. The Spirit spoke to Peter, as previously to Philip (Act_8:29), by an internal revelation and impulse. But when the Spirit says: ‘I have sent these men,’ he speaks not in His name, but in the name of God, who had, by his angel, commanded Cornelius to send messengers to Joppa.

HOMILETICAL AND PRACTICAL

Act_10:1. There was a certain man in Cesarea.—The subject hitherto had been the founding of the Church in Judea, Galilee and Samaria, which was accomplished at first amid the baptism of fire of the Holy Ghost, and then amid the bloody baptism of martyrdom. This Church had enjoyed peace during a certain period, and now the second part of the great work assigned to it—the conversion of the Gentiles—was to begin. (K. H. Rieger).—Peter, who had first preached ‘the word of reconciliation’ [2Co_5:19] to Israel, on the morning of the day of Pentecost, is now appointed by the Lord to proclaim salvation in Christ to the first fruits of the Gentiles in the house of Cornelius. (Leonh. and Sp.).—A centurion.—The common saying does not always apply: Nulla fides pietasque viris, qui castra sequuntur. The military profession in itself, and the fear of God, are not antagonistic, since the former is not against the rules established by Christ, but rather maintains internal peace, and protects against external aggression. But how little the soldiers of our day, in general, resemble the centurion! He was devout, and feared God, but they are often ungodly and unbelieving. He gave alms, but they often rob and plunder; he prayed always, but they utter such curses that heaven and earth might tremble. (Starke).—Cornelius, a Roman by birth and education, had, nevertheless, no heart for the gods of Rome; he was one of the children of Japheth, who, in the conquered tents of Shem, are themselves conquered by the God of Shem. (Besser).—A heathen, a Roman, a soldier, a centurion—all barriers, apparently, against divine grace, but it penetrated through them all.

Act_10:2. A devout man, and one that feared God with all his house.—A house receives its greatest ornament, when the head and all the members of the family alike know and fear God, and when the former diligently instructs and encourages the latter. Gen_18:19. (Starke).—Gave much alms … praying to God.—There may have possibly been some dependence on works here; still, this man honestly endeavored to depart from unrighteousness, to serve God actively according to the measure of his knowledge (alms), and to make progress in the attainment of salvation (prayer). It would be wrong to reject the works of such people unconditionally, and put them on the same level with coarse pharisaic minds. We should indeed admonish them not to be satisfied with the mere effort to cease to do evil and learn to do well, since it is only by grace that God forgives sin and bestows salvation, but we should also take care that we do not reject the right use of the law, in as far as it is our schoolmaster to bring us to Christ [Gal_3:24], and still constitutes a rule of life oven for believers [From Ap. Past.].

Act_10:3. About the ninth hour of the day, an angel of God.—It was the hour of evening prayer. Hours of prayer are truly hours of grace, when the angels of God are most of all prompt in coming.

Act_10:4. Thy prayers and thine alms are come up.—Nothing ascends to God as a sweet savour, except that which came from him, was wrought by him, and was done for his sake. Php_2:13. (Quesnel).—The acceptable sacrifices of the new covenant: I. The prayer of faith;. II. The alms of love.

Act_10:5. Send … to Joppa, and call for … Simon.—Not the angels, but the ordinary ministers of the word are the agents by whom we are conducted to regeneration and to faith. The good angels do not despise God’s ordinance and servants, but direct men to seek them, and adhere to them; he who turns others away from them is not a good angel and messenger. (Starke).—The circumstance that Cornelius is commanded to call Peter, and that Peter is thus required to go to him, shows the more clearly that Cornelius did not turn to Judaism, but that the kingdom of God was turning to the Gentiles. (Rieger).—Unto every one that hath shall be given, and he shall have abundance [Mat_25:29]. We could wish that such would be the experience of many a respectable family of our own times, in which religion, but yet no vital Christianity is found, and wherein there dwell the fear of God and integrity, but not yet grace and peace in Christ Jesus.

Act_10:6. He lodgeth with … a tanner.—The house of a tanner could adequately provide for Peter, but his present pretended successor [in Rome] would scarcely deem a palace sufficient. (Rieger).

Act_10:7-8. Called two of his servants … declared all these things unto them … sent them.—Cornelius owed it to his devout and affectionate mode of governing his household, that he was now not at a loss for persons whom he could trust on such an occasion. What a becoming confidential intercourse the fear of God can establish in a family! The greatest lord cannot secure the respect and love which the head of a family acquires, who devoutly rules his house. Even if this fact is not observed on ordinary occasions, it will be revealed in critical times. (Rieger).

Act_10:9. Peter went up upon the housetop to pray.—When thou prayest, enter into thy closet [Mat_6:6]: I. That thou mayest not seek the praise of men; II. That thou mayest enjoy the blessing which solitude affords.—About the sixth hour.—It was the quiet, dreamy hour, of which the ancients said: “Pan sleeps.” But the living God, who keepeth Israel, neither slumbers nor sleeps at this hour, but watches over his people, and listens to their prayer. And a faithful servant of God can be wakeful in spirit even at this hour, and watch unto prayer [1Pe_4:7].—The sixth hour, the mid-day hour of prayer, not only of the Jews, but also of the primitive Christians.—Fixed hours of prayer may lead to an abuse, if we regard prayer at any other time as superfluous, and begin to observe those hours only as a matter of custom; but when they are wisely employed, they bring a rich blessing with them; they remind us, when the clock strikes, of the duty of prayer, which we are apt to forget, and the thought: ‘Many are now praying with me,’ adds to the fervor of the devotions of the individual.—Prayer, the heavenly attendant of the Christian during the whole day: I. In the morning; II. At noon; III. In the evening [Psa_55:17].

Act_10:10. He became very hungry.—We enjoy the temporal gifts of God in a proper manner, only when we have previously, like Peter, in faith opened the mouth in prayer to God; while we thus partake of them, we taste and see that the Lord is good [Psa_34:8]. Our God is, and ever remains, our best host. (Ap. Past.).—While they made ready, he fell into a trance.—The wants of the body must remain silent, when a revelation from heaven is given. Thus, about the same hour of noon, when the disciples brought food to Jesus, as he sat at Jacob’s well, he said: “My meat is to do the will of him that sent me, etc.” [Joh_4:6; Joh_4:8; Joh_4:34], and Paul says: “I am instructed both to be full and to be hungry.” Php_4:12.

Act_10:11-13. And saw heaven opened.—This vision was intended to teach the apostle that heathens also should be partakers of the grace of the gospel. The Lord had, it is true, commanded his apostles, already at his ascension, to go into all the world, and make disciples of all nations; but the old prejudice that the Jews enjoyed the preference, and that pagans could attain to baptism only through circumcision, and to Christianity only through Judaism, was so deeply rooted in the heart of Peter, that a special revelation was needed, in order to remove it. (From Ap. Past.).—Kill, and eat.—If we desire to “eat,” that is, to enjoy the pleasures which our office affords, we must not refuse to “kill,” that is, to endure those things that are burdensome to flesh and blood. First, work, then enjoyment; first, repentance, then grace. (From Ap. Past.).

Act_10:14. But Peter said, Not so, Lord.—The same Peter who, on a previous occasion [Joh_13:6 ff.], would not consent that the Lord should wash his sinful servant’s feet, cannot even now believe that He is able to cleanse that which was unclean according to Jewish principles. On both occasions, the same doubts appear respecting the condescension of divine love, and the all-sufficiency of divine grace.—The best persons are often so much attached to externals and to ceremonies, that they do not at once abandon them, even when they receive a divine command. (Starke).—Nevertheless, the Christian should watch over his heart, as the Jew watches over his mouth! Let nothing that is unclean, enter into it. (Quesnel).

Act_10:15. What God hath cleansed, that call not thou common.—These words, I. Rebuke that legal timidity, which regards much as unclean in nature, in social life, in art and science, that God, nevertheless, designs to sanctify by his Spirit, and render useful in his kingdom. II. They rebuke that pride, and that carnal delicateness, which, either haughtily or effeminately, avoid all contact with sinners, and all condescension to the weak, who are, nevertheless, included in the mercy of God, and are also to be prepared for his kingdom.—What God hath cleansed, that call not thou common; but, again, call not that clean, which is common in the eyes of God!—Although the distinction which God had made, in the ceremonial law, between things clean and unclean, has been abolished, so that in the new covenant all things are pure to the pure [Tit_1:15], the distinction which God has made in the moral law between things clean and unclean, nevertheless remains in force. We are not permitted to call light darkness, but, at the same time, we are not permitted to call darkness light. A pastor especially, should manifest a holy zeal against all that is unclean, whether it be found in himself or in others. Even the converted are to be thus addressed: ‘Touch not any unclean thing; lay apart all filthiness [Jam_1:21]; let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’ [2Co_7:1]. (Ap. Past.).

Act_10:16. This was done thrice.—What manifold means God must employ, before his servants fully understand him! So, too, the servants of Christ must persevere in teaching and exhorting, and not grow weary of the frequent repetition of the same truth. It is even yet necessary that the vision of Peter should continually be presented to us anew, for doctrine, for reproof, for comfort and exhortation.—The sheet knit at the four corners, or, ‘God hath concluded all in unbelief, that he might have mercy upon all’ [Rom_11:32].—All manner of beasts in Noah’s ark, and all manner of beasts in the vessel descending from heaven—two majestic images of the universality of saving grace.—What God hath cleansed, that call not thou common—a royal manifesto of evangelical liberty and grace, directed, I. Against Jewish traditions; II. Against a Pharisaic pride of caste; III. Against the monkish flight from the world (contempt of marriage, etc.); IV. Against puritanical censoriousness.—The vision of Peter on the housetop, a mirror for missions among the heathen, showing, I. Their heavenly origin, Act_10:11; II. Their vast field, Act_10:12; III. The severe labor, Act_10:13; IV. The doubts and difficulties attending them, Act_10:14; V. The divine promise bestowed on them, Act_10:15.

Act_10:17. Now while Peter doubted in himself.—We should neither accept nor reject any professed revelation of divine things, or inspiration, without due investigation. (Starke).—Behold, the men … stood before the gate.—The concurrence of internal suggestions and external events, often unfolds to us the will of God. (Rieger).

Act_10:18. Called and asked, etc.—So wisely does God direct and govern all things, that they call, who are themselves to be called; comp. Act_16:9. (Starke).

Act_10:19-20. While Peter thought on the vision, the Spirit said unto him, etc.—Light is given to him who is upright, and seeks God in simplicity of heart. (Quesn.).—Doubting nothing.—When the Spirit of God calls, we must promptly engage in labors from which our flesh and blood instinctively shrink. (Starke).

Act_10:21. Behold, I am he whom ye seek.—Thus speaks a faithful servant of Him, who himself says: ‘If ye seek me with all the heart, I will be found of you.’ [Jer_29:13-14].—And even if they are strangers, who call that servant, if their call is unwelcome, and if he is asked to go forth at night on a dangerous road, he does not delay, when the call is addressed to him in the name of the Lord.

Act_10:22. They said, Cornelius the centurion, a just man, etc.—The love with which these servants speak of their master, is an honorable testimony for them too, as well as for him.—And to hear words of thee.—Cornelius was to hear the words of Peter, not to see miracles wrought by him. The chief business of a pastor or teacher consists in preaching the word. (Ap. Past.).

Act_10:23. Then called he them in.—We ought to do good to them that have obtained like precious faith with us [2Pe_1:1]; and a bishop. especially, should be sober, of good behavior, and given to hospitality. 1Ti_3:2. (Starke).

ON THE WHOLE SECTION.—The best family government; when it is, I. Founded on the fear of God (when the head of the family is an example for all its members); II. Administered in love (which frees every command from harshness, and every service from bitterness of feeling).

The faithful head of a family; he is, I. In the presence of God, a devout household priest; II. In the bosom of the family, an affectionate father; III. To those without, a generous host.

The house that fears God, the abode of his blessing: I. Above the house heaven is opened; prayers ascend, God’s angels enter in; II. In the house dwell order and love; the same spirit in the old and the young, in those that rule, and those that obey; III. From the house a blessing proceeds; it confers temporal benefits, and affords an edifying example.

The house of the pagan Cornelius, a model and a rebuke for many a Christian house: I. In the former, the fear of God, and prayer—in the latter, life without God and prayer; II. In the former, union and love among all the inmates—in the latter, coldness and indifference, or strife and enmity; III. In the former, liberality and mercy—in the latter, avarice, or love of pleasure; IV. In the former, the Lord’s angels of blessing, and the salvation of heaven—in the latter, a curse on the house, and temporal and eternal destruction.

The messengers of Cornelius the centurion, standing at Peter’s door, or, Proud paganism humbly knocking at the gates of Christ’s kingdom of grace: I. The great gulf which was to be passed

Roman pride, and Jewish prejudice; II. The heavenly power which opened the way—in the case of the centurion, the drawing of the Father to the Son [Joh_6:44]; in the case of the apostle, the Spirit of truth who maketh free [Joh_8:32; Joh_16:13], and the constraining love of Christ [2Co_5:14]; III. The happy meeting—the humble request of the messengers, and the kind reception given by Peter.

The message sent from Cesarea to Joppa: I. An evidence of the poverty of heathenism; II. An honorable testimonial for the Gospel; III. A glorious witness to the wonderful love and power of God, “who will have all men to be saved, etc.” [1Ti_2:4].

[The religious character of Cornelius: I. “A Centurion” (temporal occupations—their consistency with religion); II. A “devout man” (nature of devoutness—in the mind, heart, conscience, will, walk); III. “Feareth God” (fear of God—nature, origin, influence); IV. “With all his house” (family religion—how maintained); V. “Gave much alms to the people” (practical illustrations of a devout spirit—objects of benevolence); VI. “Praying to God always” (persevering prayer, the medium of communication with the source of life); VII. What lacked he yet? (Mat_19:20; Mar_10:21, “Jesus loved him”; Luk_18:22 : “yet lackest thou one thing”.) The subsequent narrative shows that the centurion yet lacked, externally, personal union with the church; internally, a knowledge of, and a living faith in, the crucified and exalted Redeemer.—Tr.]

Footnotes:

Act_10:9. ἐêåßíùí [text. rec.] in B. C. Vulg. and some fathers was exchanged for áὐôῶí [of A. E. G. and Cod. Sin.], which seemed to be a more appropriate reference to the persons who had just been mentioned; but the former should be preferred with Tischendorf [Lach. and Alf.].

Act_10:10. a. Here, on the contrary, áὐôῶí is far better attested [A. B. C. E. Cod. Sin. Lach. Tisch. Alf.] than ἐêåßíùí [of text. rec. with G.].

Act_10:10. b. ἐãÝíåôï in A. B.C. [and Con. Sin.] is recommended by Griesbach, and adopted by Lach. and Tisch. [and Alf.]; it was [doubtless the original reading, but was] exchanged for ἐðÝðåóåí [of E. G. and text. rec.], which seemed to be better suited both to ἕêóôáóéò and the preposition ἐðß , as well as to the conception of an overpowering influence exerted from above. [Meyer prefers ἐðÝð .—Tr.]

Act_10:11. a. The reading ἐð ̓ ἀõôüí [text. rec.] after êáôáâáῖíïí occurs only in G. and is wanting in the most important MSS. [A. B. E. Cod. Sin.], and in many ancient versions [Syr. Vulg.]; it is, without doubt, spurious. [Omitted by Lach. Tisch. and Alf.—Tr.]

Act_10:11. b. The words äåäåìÝíïí êáὶ [text. rec.] are wanting in some MSS. [A. B. Cod. Sin. and Vulg., but found in G.]; hence Lachm., and, at an earlier period, Tisch. cancelled them. But they were probably omitted in conformity to Act_11:5, where no various reading exists, while, in this verse, they are genuine. [Alford is doubtful, and inserts the words in the text, but in brackets.—Tr.]

Act_10:12. The position of ôῆò ãῆò after ἑñðåôÜ [as in A. B. C. E. Cod. Sin. Syr. Vulg.] is most fully attested. [It is adopted by Lach., Tisch., and Alf.—The words: êáὶ ôὰ èçñßá , of text. rec. and G., are omitted by Lach. Tisch. and Alf., (as an addition from Act_11:6) in conformity to A. B. E. Cod. Sin. Vulg.—Tr.]

Act_10:14. êáὶ , in place of ἤ [which occurs in C. D. E. G. and text. rec.] is found in A. B. [and Cod. Sin.] and in a number of ancient versions and fathers, and is, therefore, preferred by Lach. and Tisch. [and Alf.].

Act_10:16. åὐèýò , in place of ðÜëéí [of G. and text. rec.], is most fully sustained [A. B. C. E. Cod. Sin. Vulg.], and would not have been substituted for the more obvious ðÜëéí [if it had not been the original reading], while the reverse could easily occur, [ åὐèõò in Lach. Tisch. and Alf.].

Act_10:17. a. Bornemann has inserted ἐãÝíåôï after ἑáõôῷ , although it is supported by only one MS., D., and is altogether superfluous. [Omitted by other editors, in accordance with Cod. Sin. etc.—Tr.]

Act_10:17. b. êáß before ἰäïý is omitted by Lachmann, in conformity to A. B. [and Cod. Sin.], as well as some minuscules and versions; but if it was originally written, it may have appeared [to copyists] to be unnecessary. [Found in C. D. E. G. and adopted by Tisch. and Alf.—Tr.]

Act_10:19. a. The compound äéåíèõì . [adopted by Lach. Tisch. Stier, etc. Alf.] is most satisfactorily attested [A. B. C. D. E. G. Cod. Sin.], and is to be preferred to the more simple form ἐíèõì . (text. rec.).

Act_10:19. b. ôñåῖò (Act_11:11) is, indeed, supported by some important MSS. [A. C. E. Cod. Sin. Vulg., and adopted by Lachm.]; still, it is, without doubt, a later addition, [omitted in D. G. II.]; this view is confirmed by the fact that B. has óýï ; see Act_10:7. [Omitted by Tisch. and Alf.—Tr.]

Act_10:20. ὅôé is found in all the authorities [A. B. C. D. E. II. Cod. Sin.,] except a single one, G., which reads äéüôé [ ὅôé in Lach. Tisch. and Alf.—Tr.]

Act_10:21. A single uncial MS., II., and some minuscules and fathers, insert, after ôïὺò ἅíäñáò , the following: ôïὺò ἀðåóôáëìÝíïõò ἀðὸ ôïῦ Êïñíçëßïõ ðñὸò áὐôüí ; but these words [inserted in text. rec.] occur with many variations, and are assuredly a later addition. [Omitted in A. B. C. D. E. G. Cod. Sin. Vulg., and by later critics generally; “an explanatory interpolation, Act_10:21 beginning an ecclesiastical portion” (Alf.), and evidently transferred from Act_10:17.—Tr.]