Pulpit Commentary - Acts 10:1

Pulpit Commentary - Acts 10:1 - 10:48

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Pulpit Commentary - Acts 10:1 - 10:48

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This Chapter Verse Commentaries:

10:1 - 10:48

EXPOSITION

Act_10:1

Now there was (two last words in italics) for there was (in roman), A.V. and T.R.; Cornelius by name for called Cornelius, A.V. A glance at the map will show that Caesarea (see note to Act_9:30) was but a short distance, some thirty miles, from Joppa. It was doubtless with a view to Peter's momentous errand to Caesarea that Luke recorded his previous visit to Lydda and his residence at Joppa, consequent upon the restoring of Dorcas to life: the origines of Gentile Christianity being the prime object of the Acts (see Introduction to the Acts). The Italian band; or, cohort ( σπείρα ). The σπείρα , or cohort, was used in two senses. When spoken of strictly Roman troops, it meant the tenth part of a legion, and consisted of from four hundred and twenty-five to five hundred or six hundred men, according to the strength of the legion. Its commander was called a chiliarch, and it was divided into centuries, each commanded by a centurion. But when spoken of auxiliary provincial troops, it meant a regiment of about a thousand men (Josephus, 'Bell. Jud.,' 3.42). It is in this last sense probably that it is used here. Josephus, in the passage above quoted, speaks of five such auxiliary cohorts coming from Caesarea to join Vespasian's army, and he tells us in another place ('Bell. Jud.,' 2.18, 7) that the principal portion of the Roman army at Caesarea were Syrians. It is pretty certain, therefore, that the Italian cohort here spoken of were auxiliaries, so called as being made up in whole or in part of Italians, probably volunteers or velones (Farrar, vol. 1.278, note). Another reason for this conclusion is that it does not seem likely that one of the divisions of a legion should have a name, but that separate regiments would naturally have appropriate names for the same reason that the legions had. Thus, besides the Italian cohort here named, we have the Augustan cohort in Act_27:1. It might be important for the security of the procurator, in so turbulent a province as Judaea, to have at least one cohort of Italian soldiers at the seat of government. Renan thinks the full name of the cohort may have been "Cohors prima Augusta Italica civium Romanorum;" and adds that there were in the whole empire not fewer than thirty-two cohorts bearing the name of Italian.

Act_10:2

Who for which, A.V. A devout man ( εὐσεβής ); and in Act_10:7. It is an interesting question as to what was the precise religions status of Cornelius, whether he was a proselyte in any technical sense. But the whole narrative, in which he is spoken of simply as a Gentile and uncircumcised, seems to indicate that, though he had learnt from the Jews to worship the true God, and from the Jewish Scriptures read or heard in the synagogue to practice those virtues which went up for a memorial before God, yet he was in no sense a proselyte. It is pleasant to think that there may have been many such in the different countries where the Jews were dispersed (comp. Act_13:16, and probably Act_11:20).

Act_10:3

Openly for evidently, A.V.; as it were about for about, A.V. and T.R.; unto for to, and to for unto, A.V. Openly; or, evidently ( φανερῶς ), indicates the distinctness and certainty of the vision. It was, as Meyer says, a clear angelic appearance; there was no indistinctness or confusion about it, and consequently it left no kind of doubt in the mind of Cornelius. An angel; or rather, the angel; the addition of God defines it (see Act_5:19, note).

Act_10:4

He, fastening his eyes upon for when he looked on, A.V. ( ἀτενίσας , as Act_3:4, etc.); and being affrighted for he was afraid and, A.V.; gone for come, A.V. For a memorial; i.e. thy prayers and thine alms are set is the sight of God, and are the cause of his now remembering thee and sending this message to thee. Cornelius's good works were the fruit of his faith in God as revealed in the Old Testament.

Act_10:5

Fetch for call for, A.V.; one (in italics) for one (in roman), A.V. and T.R.; who is surnamed for whose surname is, A.V. Peter is always used by St. Luke, rather than Cephas.

Act_10:6

The last clause in the A.V. and T.R., "he shall tell thee," etc., is omitted in the R.V.

Act_10:7

That for which, A.V.; him for Cornelius, A.V. and T.R. Two of his household servants (see Act_9:38, note). Cornelius's faith and piety were like Abraham's—he taught his household to keep the way of the Lord, and to do justice and judgment (Gen_18:19).

Act_10:8

Having rehearsed for when he had declared, A.V.; all things for all these things, A.V.

Act_10:9

Now on for on, A.V.; were for went, A.V. The house top; the quietest and most retired place in an Eastern house. It is not inconsistent with this that the hour-top could also be made a place of special publicity, from its height and open space (see Luk_12:3). About the sixth hour. Noon, the second of the three hours of prayer among the Jews, called "the midday prayer." The last was the ninth hour (Act_3:1) and the first the third hour, nine in the morning (Act_2:15). See Psa_54:1-7 :17.

Act_10:10

Hungry for very hungry, A.V.; desired to eat for would have eaten, A.V. Hungry. The word so rendered ( πρόσπεινος ) occurs nowhere else either in the New Testament or in any other writer. Possibly he, like Cornelius (Act_10:30), had been fasting till the time of prayer. A trance ( ἔκστασις ) expresses a state of transition from the ordinary state into a new or different state. Applied to a man, it denotes that state in which the external senses and the volition are suspended, and all his impressions are derived from within (see Act_11:5; Act_22:17). It is also used to express great astonishment. In the LXX. of Gen_2:21 it is spoken of Adam's deep sleep, and in Gen_27:33 of Isaac's exceeding trembling, and elsewhere of strong emotions.

Act_10:11

He beholdeth the for saw, A.V.; descending for descending unto him, A.V. and T.R.; were for had been, A.V.; let down by four corners upon the earth for knit at the four corners and let down to the earth, A.V. and T.R. The vessel coming down from the open heavens implied that the command to eat what was contained in it was given by revelation. The things sent were from God, and the command to eat was from God. Peter's hunger had prepared the way for the particular form of the vision.

Act_10:12

Beasts and creeping things of the earth for beasts of the earth, and wild beasts, and creeping things, A.V. and T.R.; heaven for air, A.V. The distinction between clean and unclean was very sharply drawn in the Levitical Law (Lev_11:1-47.; see especially Lev_11:41-44 and Lev_20:25; Deu_14:3-20). Peter's astonishment must, therefore, have been exceeding great at the command to slay and eat. And so his answer in Act_10:14 shows. And yet our Lord had taught him the same truth.

Act_10:14

And unclean for or unclean, A.V. and T.R. It is rather a striking testimony to Peter's religious character as a Jew before his call to the apostolate, that, poor Galilaean fisherman as he was, unlearned and ignorant, he had yet always conscientiously obeyed the Law of Moses in regard to things clean and unclean (comp. Dan_1:8-15). The address, Lord ( Κύριε ), seems certainly to recognize the voice as that of Christ, which also agrees with the descent of the vessel from heaven. The answer is very similar to the refusals in Mat_16:22; Joh_13:8.

Act_10:15

A voice for the voice, A.V.; came for spake, A.V.; make not for that call not, A.V. What God hath cleansed, etc. "The Law was our schoolmaster ['tutor,' R.V.] to bring us to Christ." But now, under the gospel of faith, we are no longer under a schoolmaster. There is neither Jew nor Greek. "Old things are passed away, and all things are become new."

Act_10:16

And this for this, A.V.; straightway the vessel for the vessel … again, A.V. and T.R. This was done thrice; i.e. as is clear from the previous "the second time;" the same voice addressed to him the third time a direction to eat. The repetition three times of the same injunction was to give certainty (comp. Gem 41:32). For the repetition of the same words, comp. Mat_26:44. The receiving of the vessel again into heaven merely indicated the termination of the vision. The interpretation of it was to follow Mat_26:19 and following verses (see especially Mat_26:28), and was further emphasized by what is related in Mat_26:44-46 and Act_11:15-17.

Act_10:17

Was much perplexed for doubted, A.V.; the for this, A.V.; might for should, A.V.; that for which, A.V.; by for from, A.V.; having made inquiry, stood for had made enquiry, and stood., A.V. The gate ( πυλών ); the porch or gate into the court of an Eastern house. In Act_12:13 we have "the door of the gate" (see Mat_26:71; Luk_16:20, etc.).

Act_10:18

Lodging for lodged, A.V.

Act_10:19

And while for while, A.V. Thought ( διενθυμουμένου , R.T.), stronger than the ἐνθυμουμένου of the T.R.; thought over through and through; considered in all its bearings. It only occurs here and two or three times in Cyril and other Church writers. The Spirit (so Act_11:12). In Act_13:2 it is τὸ πνεῦμα τὸ ἄγιον .

Act_10:20

But arise for arise therefore, A.V.; nothing doubting for doubting nothing, A.V. But arise. The but answers the unexpressed idea—Do not hesitate, do not delay, but go at once. For I have sent them. This is one of the many passages which distinctly mark the personality of the Holy Spirit (comp. Act_8:29; Act_13:2; Act_20:28, etc.). Here, too, we may notice the working of God's providence, under whose direction Peter's thoughts and Cornelius's message meet at the same point, like men working from opposite ends of a tunnel and meeting at the same spot.

Act_10:21

And for then, A.V.; the men for the men which were sent unto him from Coffins, A.V. and T.R.

Act_10:22

A centurion for the centurion, A.V.; righteous for just, A.V.; well reported of for of good report among, A.V.; of God (in italics) for from God (in roman), A.V.; a holy for an holy, A.V.; from thee for of thee, A.V. Righteous; as Mat_1:19 (comp. the description of Cornelius in Mat_1:10). The mention here of his being well reported of by all the nation of the Jews is an additional trait (comp. Luk_7:2-5). For the expression, "of good report" ( μαρτυρούμενος ), see Act_6:3, note. Of God. The rendering, "warned from God," however, fairly represents ἐχρηματίσθη , because χρηματίζομαι does not mean "to be warned," but "to be divinely warned." Χρηματίζεσθαι παρὰ Θεοῦ ἀποκάλυψιν δέχεσθαι , (Theophylaet). See the frequent use of the word in the New Testament (Mat_2:12; Luk_2:26; Heb_8:5; Heb_11:7, etc.). Josephus frequently uses the verb in the active voice in the same sense. To hear words from thee. A Hebrew turn of expression.

Act_10:23

So he called for then called he, A.V.; he arose and went forth for Paler went away, A.V. and T.R.; certain of the brethren for certain brethren, A.V. And lodged them is rather a feeble rendering of ἐξένισεν . The same word is rendered entertained in Heb_13:2, which is nearer the sense; "to entertain as a guest." The word carries with it that he showed them hospitality, and thus broke down the wall of partition between him and them. "He gave them friendly treatment, and made them at home with him" (Chrysostom). (For ξενίζομαι , see verse 32.) He arose and went forth. This was on the morrow of their arrival. It was two days' journey from Caesarea to Joppa, and two days' journey back again, the distance being thirty miles. They would probably stop the night at Apollonia, which was half-way, on the coast road. Certain of the brethren. The ready missionary spirit of the first disciples is here apparent (comp. Act_20:4).

Act_10:24

On the morrow for the morrow after, A.V.; was waiting for waited, A.V.; having called for and had called, A.V.; and his near for and near, A.V. On the morrow. The addition of after in A.V. makes the sense clearer. They entered into Caesarea. A memorable event, being the first invasion of the Roman empire by the soldiers of the cross. His near friends. We have hero a proof of the strong faith of Cornelius. He did not doubt the angel's promise (Act_10:5 and Act_10:6). We see his brotherly love. He invited his friends to come and hear the message of salvation; those whom, as Chrysostom suggests, he had himself brought to a better mind.

Act_10:25

When it came to pass that Peter entered for as Peter was coming in, A.V. The commentators all notice the ungrammatical phrase, ἐγένετο τοῦ εἰσελθεῖν , of the R.T. It seems to be a mixture of two con- structions— ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον and ὡς δὲ εἰσῆλθεν ὁ Πέτρος . But probably the T.R. is right. Worshipped him; not necessarily as a god, because προσκυνεῖν (with a dative or an accusative, or, as here, without any case, Hebrew äåÆçÂúÇùÑÀäÄ ) is constantly used to express that prostration which Orientals practiced before those whom they wished to honor; e.g. Gen_23:7, Gen_23:12; Gen_33:3, Gen_33:6, Gen_33:7, etc. But Peter's answer shows that he saw in it greater honor than ought to be paid by one man to another (see Act_14:15).

Act_10:26

Raised for took, A.V.

Act_10:27

Findeth for found, A.V.; many come for many that were come, A.V.

Act_10:28

Ye yourselves for ye, A.V.; to join himself for to keep company, A.V.; and yet unto me hath God showed for but God hath showed me, A.V. Ye yourselves know. It was notorious among the Romans that the Jews kept themselves aloof from other people. Hence the accusation against them, in common with Christians, of being haters of the human race. Tacitus says of them that they hated all people, except their own countrymen, as their enemies, and refused to eat or intermarry with them ("Separati epulis discreti cubilibus;" 'Hist.,' 5.5). The word ἀλλόφυλος , one of another nation, occurs only here in the New Testament, but is common in the LXX. often as a synonym for "Philistines" (see Jdg_3:3, etc.). This rather refutes Meyer's remark that "the designation (of Gentiles) here is tenderly forbearing."

Act_10:29

Wherefore also I came for therefore came I unto you, A.V.; when for as soon as, A.V.; with what for for what, A.V.; ye sent for ye have sent, A.V.

Act_10:30

Until this hour, I was keeping the ninth hour of prayer for I was fasting until this hour, and at the ninth hour I prayed, A.V. and T.R.; apparel for clothing, A.V. Four days ago. This was the fourth day (see Act_10:23, note). Until this hour, etc. The reading of the R.T. is not adopted by Meyer or Alford, and the R.V. is unintelligible. The A.V. seems to give the meaning clearly and accurately. Until this hour probably denotes the sixth hour, midday, as in Act_10:9. Peter's journey would naturally have been taken in the cool of the early morning. Starting at 5 or 6 a.m., five hours, with perhaps an hour's halt, would bring him to the end of his fifteen miles' journey by 11 or 12 a.m. Apparel. The same phrase, ἐσθὴς λαμπρά , is used by St. Luke (Luk_23:11). In the description of the transfiguration a stronger expression is used, ἐξαστράπτων , dazzling.

Act_10:31

Saith for said, A.V.

Act_10:32

Unto thee for hither, A.V.; who is surnamed for whose surname is, A.V.; lodgeth for is lodged, A.V. ( ξενίζεται in the middle voice; for the active, see above, Act_10:23); Simon for one Simon, A.V. The clause which follows in the A.V., "who when he cometh shall speak unto thee," is omitted in the R.T. and R.V.

Act_10:33

Forthwith for immediately, A.V.; we are for are we, A.V.; in the sight of for before, A.V.; have been for are, A.V.; the Lord for God, A.V. and T.R.

Act_10:34

And for then, A.V.

Act_10:35

Acceptable to for accepted with, A.V. As regards the truth that God is no respecter of persons, which the present incident had brought home so vividly to Peter's apprehension, there can be no difficulty in understanding it. Cornelius was devout, he feared God, he was fruitful in prayer and almsgiving. God did not say to him, "All this would have been accepted in a Jew, but cannot be noticed in a Gentile." But, Gentile as he was, his prayers and alms went up for a memorial before God. If the things done were good in themselves, they were equally good whoever did them. God is no respecter of persons to accept or reject one or another, because of who he is, and not because of what he does (Eph_6:8). The rule is glory, honor, and peace to every one that worketh good, to the Jew first and also to the Gentile, for there is no respect of persons with God (Rom_2:10, Rom_2:11). The word προσωπολήπτης (respecter of persons) occurs only here at all; προσωποληπτέω (to accept or respect persons), once only, in Jas_2:9; προσωποληψία (respect of persons), Rom_2:11; Eph_6:9; Col_3:25; Jas_2:1. The same idea is expressed by πρόσωπον λαμβάνειν , by which the LXX. render the Hebrew îéðÄóÌÈ àùÒÈïÈ , and by πρόσωπον θαυμάζειν , by which they also render it and the kindred phrase, îéðÄóÈ øãÇçÇ (see Le 19:15; Deu_10:17, etc.). The first phrase occurs in Luk_20:21 and Gal_2:6; the latter only in Jud Gal_1:16, where it is rightly rendered in the R.V., "showing respect of persons." Another phrase is ἀπροσωπολήπτως (without respect of persons), 1Pe_1:17, and βλέπειν εἰς πρόσωπον (to regard the person), Mat_22:16; Mar_12:14.

Act_10:36

He for God, A.V.; preaching good tidings of peace for preaching peace, A.V.

Act_10:37

That saying ye yourselves know for that word, I say, ye know, A.V.; beginning for and began, A.V. The construction of Act_10:36, Act_10:37, and Act_10:38, is somewhat difficult, but by far the easiest and most natural way, both as regards grammar and sense, is to make ὑμεῖς οἴδατε govern τὸν λόγον directly: You, Gentiles, well know the word which God sent to the Israelites, when he caused the gospel of peace to be preached to them, the word, namely, which came [ τὸ γενόμενον ῥῆμα —comp. especially Luk_3:2] throughout all Judaea," etc. (Act_10:38), "about Jesus of Nazareth, how that God anointed him," etc. In the above sentence, τὸ γενόμενον ῥῆμα is in apposition with τὸν λόγον , but amplifies and explains it; and again Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ , with all that follows down to the end of Act_10:39, is a still further explanation of the ῥῆγμα , and a summary of that gospel which, as Cornelius already knew, had been preached to the Jews by Jesus himself. The parenthesis, "He is Lord of all," is most opportunely inserted, that his hearers might know that Jesus of Nazareth was Lord of the Gentiles as well as of the Jews. The words λόγος and ῥῆμα are synonymous, as in Act_10:44 and in 1Pe_1:23, 1Pe_1:25 (see Luk_3:2; Eph_6:17), and are better both expressed by the English word, as in the A.V., than by word and saying, as in the R.V.

Act_10:38

Even Jesus of Nazareth, how that God anointed him for how God anointed Jesus of Nazareth. The reference to the anointing (Isa_61:1; Luk_4:18, Luk_4:21; Mat_1:16, Mat_1:17; Act_4:27) was necessary to represent him as God's Christ (see Act_9:22). For the designation, of Nazareth, comp. Act_2:22; Act_3:26; Act_4:10; Act_6:14; Luk_24:20. Oppressed of the devil. This ascription of disease to Satan agrees with Job_2:7 and Luk_13:16. The word rendered "oppressed" ( καταδυναστευομένους ) occurs in the New Testament only here and Jas_2:6, but, with its substantive καταδυναστεία , is found repeatedly in the LXX. and the Apocrypha, and in classical Greek, though rarely. A good example of its force is Exo_1:13, and of the substantive Exo_6:7. It means "to rule over oppressively, and by force." In the explanatory addition, For God was with him, Peter teaches what our Lord himself and St. John in his Gospel so constantly do, that our Lord's miracles were wrought by the power of God (see e.g. Joh_5:17, Joh_5:19, Joh_5:30; Joh_7:28; Joh_8:28; Joh_9:3, Joh_9:4; Luk_11:20, etc.). The unity of the Son with the Father would be taught later.

Act_10:39

Country for land, A.V.; whom also for whom, A.V. and T.R.; hanging him for and hanged, A.V.

Act_10:40

Gave him to be made manifest for showed him openly, A.V.

Act_10:41

That were chosen for chosen, A.V. Peter hero again brings forward the special apostolic office of being witnesses of Christ's resurrection. This constant reference to the testimony of eye-witnesses is an indication of the thoroughly historical character of Christianity, and of the importance of Christian evidences. The new matter which Peter was to bring before Cornelius and his company begins at Act_10:40, but with the prefatory remarks in Act_10:39, which both attest the truth of what Cornelius already knew and prepare for the following revelation. Who did eat and drink (see Luk_24:30, Luk_24:41-43; Joh_21:12, etc.).

Act_10:42

Charged for commanded, A.V.; this is he which is for it is he which was, A.V. To be the Judge, etc. This statement involves the resurrection of the dead (comp. Joh_5:21-29; Rev_20:11, Rev_20:12). It is easy to see how the creeds would be formed from the repetition of short doctrinal statements like this (see 1Co_15:3, 1Co_15:4).

Act_10:43

Bear for give, A.V.; every one that for whosoever, A.V.; on him for in him, A.V. Here we have another article of the Creed, the forgiveness of sins, preached too in immediate anticipation of baptism, on the profession of faith in Jesus Christ (Act_10:48). Comp. Act_8:37 (T.R.) and 38.

Act_10:45

Amazed for astonished, A.V. They of the circumcision would doubtless be the brethren from Joppa who accompanied Peter (Act_10:23). A more striking confirmation of Peter's vision cannot be conceived than this descent of the Holy Ghost upon the uncircumcised. How could they any longer be reckoned common or unclean whom God thus cleansed with his Holy Spirit?

Act_10:46

For they heard them, etc. This was the incontrovertible evidence of their reception of the Holy Ghost (see Act_11:15-18, and Act_2:4 and Act_2:11, and note on Act_2:4).

Act_10:47

The water for water, A.V. They actually had the Spirit, which God himself supplied; could any one object to their having the water also, which was the part of the sacrament which it rested with man to supply, in order to complete the new birth (Joh_3:5)?

Act_10:48

Jesus Christ for the Lord, A.V. and T.R. No one forbidding or objecting, Peter immediately ordered that they should be baptized. He does not appear to have baptized them himself, any more than St. Paul did his converts (1Co_1:13-17). They prayed him to tarry with them, no doubt that they might receive fuller instruction in the faith of the Lord Jesus Christ, into which they had been baptized.

HOMILETICS

Act_10:1-33

The indenture.

The meeting of Peter and Cornelius is one of those binges upon which, small as they seem at the moment, vast interests turn. It was one of those moments when revolutions in the whole state of human society are at the birth; when that is being unconsciously enacted by the doers which will powerfully affect mankind to the end of time and beyond it. From the call of Abraham to the death and resurrection of the Lord Jesus, the covenanted mercies of God had been restricted within the narrow bounds of the Hebrew race. The very ordinances which were necessary to preserve them as a separate people, able to have the custody of the great truth of the unity of God, and of the great promise of a Messiah which should come, erected an impassable barrier between them and the rest of mankind. But this state of things was designed to be only temporary, and to pass away when it had accomplished the purpose for which it was set up. The time was to come when that knowledge of God which had been confined in the narrow reservoir of the Jewish people was to burst its embankment and flood the whole world with truth. But the embankments were very strong. The institutions which were intended to isolate the seed of Abraham had done their work well. The mind of the Jew was built in by a wall of prejudice, which it might have seemed impossible to break down. But it was to be broken down, and that by the band of God. The manner of doing it was remarkable. Among the things which powerfully persuade the human mind coincidences occupy a foremost place. An event which, happening alone, might not have any very commanding power, happening concurrently with another event which has distinct marks of special relation to it, acquires enormous influence. And when all possibility of human agency in producing the coincidence is removed, the sense of a Divine purpose falls irresistibly upon the mind, and with a peculiar energy of conviction. The edges of two events, wholly independent as far as the will of man goes, fitting into one another with the precision of the two edges of an indenture, produce the absolute certainty that the two events were foreordained of God, and have their unity in his eternal purpose. Such a coincidence broke down the barrier in Peter's mind between Jew and Gentile, and was the first beginning of that wonderful movement which transferred the religion of the Jews, purified and spiritualized, to the possession of the Gentile, and brought Japheth to dwell in the tents of Shem. Little did the good men whom Cornelius sent to Joppa think what would be the results of their embassy to Simon; and even Simon Peter, when he went with them to Caesarea, probably scarcely understood the magnitude of his errand. He opened the gates with the keys of his apostolic office, but scarcely realized the multitudes who would enter through them to the kingdom of heaven. To us there is something wonderfully instructive in standing where we can see the simultaneous events on both sides of the wall. The messengers of Cornelius wending their way to Joppa, to find the unknown teacher. Peter praying and seeing his vision, and perplexed about its meaning, in utter ignorance that the Italians were approaching his door and bringing its interpretation with them. Their arrival makes the vision plain, and the voice of the Spirit within him concurs with the voice of the men without. One sees at once the irresistible effect of such a coincidence in overcoming the strongest prejudices, and forcing upon a reluctant mind the conviction that duty lay in a hitherto untrodden path. "Then hath God also to the Gentiles granted repentance unto life" was the just conclusion to which all who heard it were brought. And even so in our own lives, if we watch with a careful eye, shall we see many coincidences of a like nature giving us the clearest evidence of God's watchful care for us, revealing distinctly his hand and his purpose, and making our own path of duty clear in the light of his providential ordering. Sometimes it will be a coincidence between our thoughts and feelings and the events which come unexpectedly upon us; sometimes a coincidence between our own thoughts and the thoughts of others previously unknown to us. It may be some word of wisdom coming home to us at some crisis in our life; some guide sent to us at the very moment when we were in danger of losing our way; or some comfort poured into our heart by a stranger "in his simplicity;" but anyhow a coincidence in which the two edges of the indenture so manifestly fit into one another that we are constrained to hold our peace and to glorify God, and say, "This is God's work."

Act_10:34-48

The great surprise.

How seldom do things turn out as we expect! What frequent proofs we have that God's thoughts are not as our thoughts, nor his ways as our ways! And yet we are always making iron cages in which we think to confine the operations of God's Spirit, as well as the thoughts of men, and are surprised when either God or men refused to be confined within their bars. The pride of caste is perhaps that which, more than any other one cause, tends to mislead our judgment and to narrow our conceptions. The Jews thought that all God's grace and favor was reserved for themselves alone. The Pharisees thought that true holiness was confined within the still narrower circle of their own sect. The Romanist conceives of salvation as tied within the four corners of the Church of Rome. Each narrow sect thinks of itself as being exclusively the people of God. Even various parties in the Church can hardly think of grace being found in any party not their own. The great truth that burst upon Peter's mind, that God is no respecter of persons, is one which we are all very slow to admit. Peter and his companions learnt it with astonishment when the Holy Ghost fell upon the mixed multitude in the house of Cornelius. They were, perhaps, half surprised at their own liberality in sitting in the same room with the uncircumcised soldiers of the Italian cohort, when lo! all difference between them was swept away in an instant, and, to the utter amazement of the condescending Jews, those Gentiles spake with tongues and magnified God. They had received the very same gift of the Holy Ghost which the Jewish disciples had received on the day of Pentecost. They were on an equal footing with them. The middle wall of partition was fallen to the ground. There was not any longer Jew and Gentile, bond and free—they were all one in Christ. "One body, and one Spirit, even as they were called in one hope of their calling; one Lord, one faith, one baptism, one God and Father of all, who was over all, and through all, and in all." It was a great surprise, but it was a great and new discovery of the hidden mind of God, a blessed manifestation of the width of that saving grace which embraces all who believe those glorious truths which Peter opened his mouth to declare to the assembled company.

HOMILIES BY W. CLARKSON

Act_10:1-8

Piety, its place, its associations, and its reward.

We gather—

I. THAT GOD HAS HIS SERVANTS IN UNEXPECTED PLACES. We look for piety in certain quarters where it may be supposed to flourish; in others we do not look to see it; yet in these latter it may be found. Who would have expected that a centurion in a Roman regiment would prove to be a worshipper of God—one that "feared God with all his house"? He and his family must have been living in a way that contrasted strangely with the great majority of those in a similar position. We must never conclude that men are irreligious because of the class to which they belong or of the occupation in which they are engaged. Sometimes, in spite of the most uncongenial surroundings, and sometimes taking part in avocations which few godly men could possibly embrace, there are found simple-hearted and sincere Christian men. Christ has his servants, not only on the exposed hillside and the open plain, but in the most secluded glen, hidden where no eye can see them, living in the very last place where we should go to find them.

II. THAT PIETY SHOULD BE INSEPARABLY ASSOCIATED WITH CHARITY, Cornelius was "a devout man …. who gave much alms to the people" (Act_10:2). In certain lands and at certain times, as in the country and at the period to which our text belongs, devotion and almsgiving were very closely conjoined in the public mind. It is quite possible, as was then too painfully evident, that these may be found existing together in outward form, with no acceptableness to God. But it is not the less true that God demands of us that reverent thought directed toward him should be found in close connection with generous thought directed toward our brother (see 1Jn_4:20). Christian charity should be both deep and broad.

1. It should spring from a deep sense of the worth of human souls whom Christ pities and seeks to save.

2. It should extend beyond occasional gifts to those who are in extremity of want. It should include an intelligent endeavor to do that which is really best for the lasting well-being of the people.

III. THAT A SPIRIT OF DEVOUT INQUIRY IS ONE SURE SIGN OF GENUINENESS IN RELIGION. Taking the expression, "Thy prayers … are come up for a memorial" (Act_10:4) with "he shall tell thee what thou oughtest to do" (Act_10:6), we conclude that Cornelius was deeply conscious that he needed to know more of God than he knew, and that he was prayerfully endeavoring to find his way into the path of truth and heavenly wisdom. This is a mark of reality. Those who complacently conclude that they know all that is to be known, that wisdom dwells with them as in its chief home, that they have no need for spiritual solicitude as to themselves,—these are they whose piety we may distrust. But the humble and earnest seeker after more light and truth is the man about whose moral integrity there cannot be two opinions. He bears the stamp of sincerity on his brow.

IV. THAT GOD WILL FULFIL THE DESIRE OF HIM WHO IS THUS SEEKING AND STRIVING. God gave to this devout inquirer that which he sought. He granted him a vision, and instructed him how to obtain the further truth he needed that he might find rest unto his soul (Act_10:3-6). Thus he will treat us also. Only we must fulfill his Divine and constant conditions, viz.:

1. Earnest, repeated, patient inquiry (Mat_7:7, Mat_7:8).

2. Living up to the light we have (Joh_7:17). Half-hearted or impatient prayer will wait in vain for the door to be opened into the kingdom. Inconsistent piety will never know the doctrine which is of God. But let a man seek with his whole soul and let him live according to the known will of God, and then let him "rest in the Lord, and wait patiently for him," and God will give him his heart's desires (Psa_37:4, Psa_37:7).—C.

Act_10:9-48

Man in God's sight; or, Divine impartiality.

The incident of the conversion of Cornelius is suggestive of some important truths, but of one in particular, viz. the perfectness of the Divine impartiality. We look first, however, at—

I. THE PART OF THE PHYSICAL IN THE APPREHENSION OF THE SPIRITUAL. Peter went up to pray (Act_10:9); but he was very hungry and desired bodily refreshment (Act_10:10). This state of body was probably favorable to his "falling into a trance" (Act_10:11); however that may be, it evidently had something to do with the character of the vision which he beheld. The contents of the great sheet, the invitation to "kill and eat," answered very closely to his physical cravings. In truth, our spiritual apprehensions depend in no small degree on our bodily condition. We may safely conclude that:

1. Fasting, as such, has a very small place, if it have any at all, in the Christian dispensation. (It had only the very smallest in the Law, though Pharisaic accretions had made it a prominent feature of Jewish piety in our Lord's time.)

2. Abstinence rather than indulgence is favorable to spiritual apprehension.

3. Bodily health is the best condition for religious service.

II. THE ABSOLUTE NOTHINGNESS OF OUR PHYSICAL DISTINCTIONS IN THE SIGHT OF THE SUPREME. Peter did not at first perceive the full significance of the vision, in which he was bidden to partake of anything before him: he "doubted what this vision should mean" (Act_10:17). But the coincidence of the vision with the coming of the messengers of Cornelius, and the statement of the centurion himself, removed all difficulty and doubt, and he used the noble words recorded (Act_10:34, Act_10:35). Not that he meant to say that God was indifferent to the consideration whether men believed what was true or what was false; that is a gross perversion of his language, which the apostle would have resented with the greatest indignation. He meant that God regarded with equal acceptance all who held and loved the truth, whether they were sons of Abraham or whether they stood quite outside the sacred circle. The lesson for us is that most valuable one, viz. that no physical distinctions of any kind affect our position in the sight of God. "The accident of birth" has no bearing on our place in his kingdom. Neither age, nor sex, nor class, nor race has anything whatever to do with the estimate he forms of us or with the sphere he will assign us. This absolute indifference on God's part to distinctions of which we make so much, applies:

1. To the remission of sins now; that depends wholly on our spiritual relation to Jesus Christ (Act_10:43).

2. To his judgment of us after death; that also will be decided by our attitude towards him (Act_10:42).

3. To his communication of special gifts (Act_10:44, Act_10:45). This impartiality should be copied by us and, particularly, made applicable to the standing we give to men in the visible Church (Act_10:47, Act_10:48).

III. OUR COMMON RELATION TO GOD THE SOURCE OF HUMAN SACREDNESS, "What God hath cleansed, call not thou common" (Act_10:15). Probably or possibly it may have been intended by this vision to confirm and illustrate the words of our Lord when he "made all things pure" (new rendering). But, however this may be, the words certainly denote that we are not to consider common or profane those whom God has redeemed from profanity. And who are these? Not only

(1) those of our race who have been actually redeemed and renewed—those who are "washed and cleansed and sanctified by the renewing of the Holy Ghost;" but also—and this is the main thought—

(2) all the children of men in virtue of their common relation to the Divine Father and Savior. As those who are "all his offspring," and who are all free to become his sons and daughters by spiritual resemblance; as those for whom the Son of God shed his blood and to whom he sends his message of love and life,—all are worthy of our "honor" (1Pe_2:17); none are to be "lightly esteemed."—C.

Act_10:38

The imitable and inimitable in Jesus Christ.

I. THAT IN CHRIST WHICH IS INIMITABLE BY US.

1. God sent him on a mission altogether higher than our own. He "anointed him" to be the Redeemer of a world, to be its Savior by suffering and dying in its stead, by revealing truth which it could not possibly have discovered.

2. God dwelt in him as he dues not and could not do in us. He was anointed "with the Holy Ghost," and God "gave not the Spirit by measure unto him."

3. He was armed with a power which was irresistible: the "winds and the waves obeyed" him; sickness fled at his touch; death itself was obedient to his voice; the spirit-world owned his presence and yielded to his authority; he "healed all that were possessed of the devil." Our function in the world, our possession by God, our power over the forces around us,—this is in striking contrast with the work and present power of Jesus Christ.

II. THAT IN CHRIST WHICH IS IMITABLE BY US.

1. We are charged with a holy and benign mission; we are "anointed" to do a good if not a great work in the world (see Joh_20:21). We are "sent" by our Lord to "bear witness unto the truth," both in word and deed; "to work and speak and think for him;" to "serve our generation by the will of God."

2. We are to be those in whom God dwells by his Spirit (see 1Co_3:16; 2Co_6:16; Eph_2:22).

3. We are to be possessed of spiritual power (Eph_3:16, Eph_3:19; Eph_6:10; Col_1:11).

4. We are to be the sources and channels of blessing; we are to "go about doing good" (Heb_13:16). We may "do good" everywhere and always—the smile of encouragement, the look of love, the sigh of sympathy, the touch of kindness, the word of truth, the act of integrity, every manifestation of the Spirit of Christ is "doing good." And all is to be done under the same condition. For:

5. We are to have the continual presence and sanction of our heavenly Father: "God was with him."—C.

HOMILIES BY E. JOHNSON

Act_10:1-8

The pious centurion.

I. THE SCENE OF THE STORY. It was at Caesarea. Hitherto we have heard of Judaea, Samaria, and Galilee. Here the fiery baptism had descended, and here the martyrs had sealed their testimony in blood. Now the second part of the early Church history begins, and the great thought of the gospel, the conversion of the Gentiles to Christ, begins to be an accomplished fact.

II. THE GENTILE SUBJECT OF CONVERSION.

1. A centurion; a captain; a soldier. An old proverb says that "There is no faith and piety with men who follow the camp." Not always so, and Cornelius is an early type of those who have united the calling of the soldier with simple faith and loyalty to a Divine Master. Whatever view be taken of the military profession, such an example makes it clear that God has his chosen in places, as it may seem to us, the most unlikely, in callings the most unfavorable, as we may think, to the growth of piety. But in reality, religion shows its power in transmuting the raw material of external circumstance. Were piety dependent on happy external circumstances, it would be merely a matter of grace of manners. We cannot expect elegance of the boor, refinement of savages and roughs, but the sparks of Divine love may be struck from the roughest flint of human nature. Those characters which present naturally the greatest resistance to the gospel become often its brightest illustrations when subdued by the power of the truth.

2. Moral preparation for the gospel. He was pious, recognizing the reality of religion, reverencing God in the life of the household, and practicing known duties with diligence and zeal. Almsgiving, it is well known, was commended and enjoined by the rabbis as the chief duty in religion. And this was connected with the habit of constant devotion. Not to self-neglected hearts does God come; not on eyes unused to watch does the vision of heavenly forms beam. The oratory is the reception-room for God, and the heart is the true oratory.

3. Fulfillment of secret yearnings. He sees and hears that which satisfies deep desires of his heart. He beholds an angel of the Lord coming in to him, and hears his name pronounced, "Cornelius!" Let us not distract ourselves by considering whether this was a dream. The point is not how the centurion saw and heard, but what he saw and heard; not the mode but the matter of the revelation. Evidently here was a Divine visit—a personal and particular visit—a visit of Divine recognition, sympathy, and blessing. We may notice:

(1) The invariable fear excited in the soul by Divine revelations. The brave soldier feels it, no less than Moses the stern leader of men, or Isaiah the leal-hearted prophet, or Peter the rock-like and bold. "Woe is me; for I am a man of unclean lips;" "Hide thy face, or I die"—such is the language of those to whom God appears and speaks.

(2) This is followed by inquiry, "What may God's will with one so selected and singled out be? What is it, Lord?" So Isaiah, after the vision in the temple, expresses his readiness for service, "Here am I; send me." 4. Clear directions of providences. "Send men to Joppa, and cause Simon Peter to be fetched." Here, again, is the ministry of man to man. That Cornelius is bidden to send for Peter, and that Peter is bound to follow him, shows, not that Cornelius is turning to Judaism, but that the kingdom of God is turning to the Gentiles. Cornelius, with prompt and soldier-like despatch, sends two servants under the escort of a soldier to Joppa. We should be ready to meet our mercies half-way, as unhappily we are too ready to meet our troubles.—J.

Act_10:9-17

The ecstasy and vision of Peter.

I. THE ATTITUDE OF PRAYER, HOW constantly is the act and the habit of prayer mentioned in the course of this history—on the part of the community and on the part of individuals! Peter and Cornelius, the Jew and the Gentile, are in communion with God at the same moment; and it is thus shown that true fellowship between man and man on earth is conditioned by fellowship with God. Souls far apart in space are near and at one by means of this mystic tie. It was the calm noonday hour, when, as the ancients were wont to say, "Pan sleeps." All the mighty heart of nature is at rest, and the very houses of Joppa at his feet might seem to be asleep. But the living God slumbers not; watching over his faithful ones and listening to their prayers. Fixed hours of prayer may be useful and blessed. The thought of uniting with others at the same hour may strengthen devotion. But it is an abuse if the fixed hour only is employed in prayer, so as to make devotion outside it superfluous.

II. THE VISION.

1. Its character is determined both by the physical and the natural state of the apostle. The rapture of his spirit in devotion causes a drain on the forces of the body, and, like the Lord in the desert, he is hungry. The noonday meal is preparing. At this moment the ecstasy comes upon him, and the earthly need is stilled by the heavenly revelation. The food of the spiritual man is to know and do God's will, and he can learn, with St. Paul, how to be full and to be hungry, how to abound and to suffer need.

2. Its particular features. The vast vessel, like a sheet let down by its four corners from heaven, contains a miscellaneous collection of quadrupeds, reptiles, and birds. Thus the first impression is shocking to a strict believer in and observer of the Mosaic ritual. The confusion of the clean with the unclean, the profane with the holy, is that which he abhors with all his soul. It is, in fact, the visible presentment of the feelings of repugnance with which Peter must secretly have viewed the drawing of the Gentiles with the Jews into the kingdom of God.

3. The Divine voice. "Slay and eat." Here the Divine resistance to natural and acquired prejudice reaches its height. If we would be followers of the Truth, and make progress in the knowledge of God, we must be prepared to meet with such rebuffs. Prejudices we have thought to be a clear and integral part of our faith must be overcome when the call comes to us to emerge into larger views and clearer light. The most mysterious elements in such struggles is that we seem to be placed in strife with the holiest traditions and best associations of our earlier life. But it is when the fight begins within the man that he becomes worth nothing. And never do ideas become clear, never is the higher generalization grasped, except as the result of such struggles. As Saul, in the zeal of the old faith, kicked against the goads of his new convictions, so was Peter now repugnant to that new truth which was breaking in with so much power upon his mind. In both cases it was a wider view of the kingdom of God, a more loving interpretation of his purposes to mankind, which was struggling for admission to the intellect and heart. Never let us fear the generalization of our ideas and feelings of the truth. The change, in uprooting the old, gives us something far better to put in its place. The resistance of Peter on this occasion is so like him—sharp, stubborn, peremptory. "Never, Lord!" When Peter spoke thus it was a sign that he was about to give way, either on the side of good or evil. So had he said on former occasions: "I will never forsake thee." "Thou shalt never wash my feet!" And we know what followed. So in this instance. In each case there was a right feeling combined with a wrong or ignorant thought. Ignorance of self precipitates into rash resolves; ignorance of the grace of Christ and of the power of truth leads to mistaken obstinacy and resistance.

4. The repeated voice. This time in explanation of the command. What God has cleansed, men are not to deem common. This is a deep and pregnant word. The distinction of clean and unclean animals was

(1) a sanitary distinction;

(2) a ceremonial distinction founded upon that;

(3) therefore a relative and temporary distinction.

Apart from the special purposes for which the distinction holds good, the general truth of universal and eternal application obtains—that all creatures of God are good and to be received with thanksgiving. So deeply important is this truth, it is repeated over and over again, that it may not possibly be forgotten, that it cannot henceforth be ignored.

(1) Ceremonial, local, national distinctions are for a time; truth and love are universal.

(2) The local must give way gradually before the universal; the truth which reveals differences before the truth which reconciles.

(3) The truth for which a sect contends, once clearly established, cannot be lost. But the universal truth of the gospel absorbs both it and all partial definitions of truth with itself.—J.

Act_10:17-23

Peter's visit to Caesarea.

I. THE CALL TO ACTION FOLLOWING THE REVELATION OF FAITH. Peter was in perplexity at this astounding vision of the sheet let down from heaven. Every Jewish prejudice was confuted by it, and a new view of the purpose of God in the gospel, quite dazzling to his unaccustomed sight, was opened. Well might he hesitate. But when God gives us a new view of truth and duty, it is not long before he calls us to act upon it. So in this case. Often do feelings in the mind thus coincide with outward occurrences. They join hands and irresistibly indicate the will of God. While Peter is inquiring the meaning of what he had seen, he is being inquired for by the strangers at the door. Then comes the inward intimation of the Spirit: "Lo, three men are seeking for thee."

II. THE CLEARNESS AND EXPLICITNESS OF THE DIVINE CALL. "Arise, go down, go with them, doubt nothing; I have sent them." Happy for us when the path of duty is made equally clear. Let us remember that the light is given to those who are sincere, and serve God in simplicity of heart. And when the clear call is heard, unhesitatingly must be the obedience. "Immediately I conferred not with flesh and blood." The habit of conferring with flesh and blood, i.e. with inclination and disinclination, obscures the conscience, and, perhaps, destroys our hope of future inspirations. "I never rise so high," said Cromwell, "as when I know not whither I am going," that is, in obedience to the Divine call. So Peter went forth to meet the men.

III. THE MEANING OF THE CALL EXPLAINED. Cornelius, a Roman centurion, has sent for him. A just and pious man is he, the servant says. Here, then, the vision begins to explain itself. What has the Roman to do with the Jew? Everything, if God brings them together. And that this was here the case was too evident to be ignored. For while God was revealing his will in one way to Peter in a vision, drawing the thought of the apostle toward the Gentile, in another way he was speaking to the Roman, impelling him to send to the apostle, that he might listen to his teaching. What secret attractions of Providence bring lives together! Do we sufficiently consider this? The great lesson reflected both from the conduct of Peter and that of Cornelius is that we should be prompt to obey Divine calls, whether to do good or to seek good. Willingness to receive and to give is the great condition of being rightly led. To speak good words to others may be, for some, the noblest function; to listen to them, for others, the greatest means of blessing. It is the Divine will to bring the speaker and the hearer together, the teacher and the disciple. Let each, then, be true to the voice within.—J.

Act_10:23-34

Peter and Cornelius.

I. THE RECEPTION OF THE CHRISTIAN APOSTLE BY THE