Cornelius ( Kornēlios ).

The great Cornelian family of Rome may have had a freedman or descendant who is centurion (hekatoṅtarchēs , leader of a hundred, Latin centurio ). See Mat 8:5. These Roman centurions always appear in a favourable light in the N.T. (Mat 8:5; Luk 7:2; Luk 23:47; Act 10:1; Act 22:25; Act 27:3). Furneaux notes the contrasts between Joppa, the oldest town in Palestine, and Caesarea, built by Herod; the Galilean fisherman lodging with a tanner and the Roman officer in the seat of governmental authority.

Of the band called the Italian ( ek speirēs tēs kaloumenēs Italikēs ).

A legion had ten cohorts or "bands"and sixty centuries. The word speirēs (note genitive in ̇es like the Ionic instead of ̇as ) is here equal to the Latin cohors . In the provinces were stationed cohorts of Italic citizens (volunteers) as an inscription at Carnuntum on the Danube (Ramsay) has shown (epitaph of an officer in the second Italic cohort). Once more Luke has been vindicated. The soldiers could, of course, be Roman citizens who lived in Caesarea. But the Italian cohorts were sent to any part of the empire as needed. The procurator at Caesarea would need a cohort whose loyalty he could trust, for the Jews were restless.

Devout ( eusebēs ).

Old word from eu (well) and sebomai (to worship, to reverence), but rare in the N.T. (Act 10:2, Act 10:7; 2Pe 2:1). It might refer to a worshipful pagan (Act 17:23, sebasmata , objects of worship), but connected with "one that feared God"(phoboumenos ton theon ) Luke describes "a God-fearing proselyte"as in Act 10:22, Act 10:35. This is his usual term for the Gentile seekers after God (Act 13:16, Act 13:26;Act 17:4, Act 17:17, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate"(cf. Act 13:43); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (Act 10:28, Act 10:34; Act 11:1, Act 11:8; Act 15:7). They had seats in the synagogue, but were not Jews.

Gave much alms ( poin eleemosunas pollas ).

Doing many alms (the very phrase in Mat 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people.

Prayed ( deomenos ).

Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18).

Coming in ( eiselthonta ).

Ingressive second aorist active participle, not present. So punctiliar, "saw come,"not "saw coming."So also "say"or "speak,"not "saying."Luke repeats the account of this vision to Cornelius twice (Act 10:30; Act 11:13) and also the story of the vision to Peter (10:1-16, Act 10:28; Act 11:5).

Lord ( kurie ).

Cornelius recognizes the angel of God (Act 10:3) as God’ s messenger.

Are gone up ( anebēsan ).

Timeless second aorist active indicative of anabainō . Gone up like the smoke of incense in sacrifices.

For a memorial ( eis mnēmosunon ).

Old word from mnēmōn . The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Mat 26:13; Mar 14:9). His prayers and his alms proved his sincerity and won the ear of God.

Fetch ( metapempsai ).

First aorist middle (indirect, for one’ s self) imperative of metapempō , usual voice in ancient Greek with this verb in sense of sending another for one’ s own sake. Only in Acts in the N.T. See also Act 10:22.

Lodgeth ( xenizetai ).

Present passive indicative of xenizō old verb from xenos , a stranger as a guest. So to entertain a guest as here or to surprise by strange acts (Act 17:20; 1Pe 4:4).

Whose ( hōi ).

To whom, dative of possession.

By the seaside ( para thalassan ).

Along by the sea. Note accusative case. Outside the city walls because a tanner and to secure water for his trade. Some tanneries are by the seashore at Jaffa today.

Rehearsed ( exēgēsamenos ).

See note on Luk 24:35. All the details about the vision. The soldier was "devout"like Cornelius and would protect the two household servants (oiketōn ).

On the morrow ( tēi epaurion ).

Locative case of article with the compound adverb (hēmerāi day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, Act 10:23) they start back home and the fourth day (on the morrow again, Act 10:24) they reach Caesarea.

As they ( ekeinōn ).

The party of three from Caesarea. Genitive absolute with present participle hodoiporountōn (journeying) and eggizontōn (drew nigh).

The housetop ( to dōma ).

Old word and in Gospels (Luk 3:19, etc.), but only here in Acts. From demō , to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

Hungry ( prospeinos )

Only instance of the word known, a hapax legomenon . Probably "very hungry"(pros =besides, in addition).

Desired ( ēthelen ).

Imperfect active. Was longing to eat. It was about twelve o’ clock noon and Peter may even have smelt the savory dishes, "while they made ready"(paraskeuazontōn ). "The natural and the supernatural border closely on one another, with no definable limits"(Furneaux).

He fell into a trance ( egeneto ep' auton ekstasis ).

More exactly, "An ecstasy came upon him,"in which trance he passed out of himself (ekstasis , from existēmi ) and from which one came to himself (Act 12:11). Cf. also Act 11:5; Act 22:17. It is thus different from a vision (horama ) as in Act 10:3.

Beholdeth ( theōrei ).

Vivid historical present and change from past time.

Opened ( aneōigmenon , perfect passive participle with double reduplication, state of completion).

Descending ( katabainon ).

Present active participle describing the process.

Sheet ( othonēn ).

Old word for linen cloth and only here in the N.T. Accusative case in apposition with skeuos (vessel).

Let down ( Kathiemenon ).

Present passive participle of Kathiēmi . Old verb, but in the N.T. only here and Luk 5:19; Act 9:25. Linear action here picturing the process, "being let down."

By four corners ( tessarsin archais ).

Instrumental case of archē , beginning. We say "end"or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. Isa 11:12 had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

Were ( hupērchen ).

Imperfect of huparchō in sense of ēn , to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also (Lev 11:9; Deu 14:9).

All manner of ( panta ).

Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.

Not so, Lord ( Mēdamōs , kurie ).

The negative mēdamōs calls for the optative eiē (may it not be) or the imperative estō (let it be). It is not oudamōs , a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (thuson ) the unclean animals as from the Lord (kurie ) but declines it three times.

For I have never eaten anything ( hoti oudepote ephagon pan ).

Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew (lȯ̇kōl ) though a like idiom appears in the vernacular Koiné[28928]š (Robertson, Grammar , p. 752).

Common and unclean ( Koinon kai akatharton ).

Koinos from epic xunos (xun , sun , together with) originally meant common to several (Latin communis ) as in Act 2:44; Act 4:32; Tit 1:4; Jud 1:3. The use seen here (also Mar 7:2, Mar 7:5; Rom 14:14; Heb 10:29; Rev 21:27; Act 10:28; Act 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word "common."See notes on Mar 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God’ s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

Make not thou common ( su mē Koinéou ).

Note emphatic position of su (thou). Do thou stop making common what God cleansed (ekatharisen ). The idiom of mē with the present active imperative Koinéou means precisely this. Peter had just called "common"what God had invited him to slay and eat.

Thrice ( epitris ).

For three times. Peter remained unconvinced even by the prohibition of God. Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one’ s preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord. Peter was defiling what God had cleansed.

Was received up ( anelēmphthē ).

First aorist passive indicative of analambanō , to take up. The word used of the Ascension (Act 1:22).

Was much perplexed in himself ( en heautōi diēporei ).

Imperfect active of diaporeō , intensive compound (dia , thoroughly, and a privative and poros , way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with dia . See note on Luk 9:7 and note on Act 2:12. When out of the ecstasy he was more puzzled than ever.

Might be ( an eiē ).

Optative with an in indirect question simply retained from the direct (Robertson, Grammar , pp. 1021, 1044). See note on Act 17:18, for the direct and note on Luk 1:62 for the indirect (an theloi both times). It is the conclusion of a fourth class condition.

Having made inquiry ( dierōtēsantes ).

First aorist active participle of dierōtaō , another compound of dia , to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner.

Stood before the gate ( epestēsan epi ton pulōna ).

Second aorist active indicative of ephistēmi , intransitive. Note repetition of epi . The messengers stopped right at the folding gates of the passage (pulōna ) which led from the street to the inner court or house.

Called ( phōnēsantes ).

In a loud voice that those inside the house might hear.

Asked ( epunthanonto ).

Imperfect middle of punthanomai , old verb to make inquiry especially with an indirect question as here. Kept on inquiring. Westcott and Hort follow B C here and read eputhonto (second aorist middle, effective aorist). Either makes sense, though the imperfect is more picturesque.

Were lodging ( xenizetai ).

Present middle indicative retained in indirect question. See note on Act 10:6for the verb.

Thought ( dienthumoumenou ).

Genitive absolute of present middle participle of dienthumeomai , a double compound (dia and eṅ with thumos ) and another hapax legomenon save in ecclesiastical writers, though enthumeomai is common enough and Textus Receptus so reads here. Peter was revolving in his mind, through and through, in and out, to find the meaning of the strange vision.

But ( alla ).

So usually, though it is open to question whether alla is adversative here and not rather, "Now then."

Get thee down ( katabēthi ).

Second aorist active imperative, at once.

Go ( poreuou ).

Present middle imperative, go on.

Nothing doubting ( mēden diakrinomenos ).

Another compound of dia , old and common verb for a divided mind (dia like duo , two). Note usual negative of the present middle participle, the subjective mēden . The notion of wavering (Jam 1:6) is common with this verb in the middle voice. In Act 11:12 the aorist active (mēden diakrinanta ) is used perhaps with the idea of conduct towards others rather than his own internal doubt as here (Page).

For I ( hoti egō ).

The Holy Spirit assumes responsibility for the messengers from Cornelius and thus connects their mission with the vision which was still troubling Peter. Peter had heard his name called by the man (Act 10:19).

Cause ( aitia ).

Or reason. Common in this sense. See note on Mat 19:3.

Righteous ( dikaios ).

In the Jewish sense as in Luk 1:6; Luk 2:25.

Well reported of ( marturoumenos ).

Present passive participle as in Act 6:3. Cf. the other centurion in Luk 7:4.

Nation ( ethnous ).

Not laou , for the speakers are Gentiles.

Was warned ( echrēmatisthē ).

First aorist passive of chrēmatizō , old word for doing business, then consulting an oracle, and here of being divinely (word God not expressed) warned as in Mat 2:12, Mat 2:22; Luk 2:26; Heb 11:7. Then to be called or receive a name from one’ s business as in Act 11:26; Rom 7:3.

Lodged them ( exenisen ).

Active voice here rather than passive as in Act 10:6.

Accompanied him ( sunēlthan autōi ).

Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem (Act 11:12).

Was waiting ( ēn prosdokōn ).

Periphrastic imperfect active, in eager expectation and hope, directing the mind (dokaō ) towards (pros ) anything. Old and common verb.

Near ( anagkaious ).

Only instance in the N.T. of this sense of anagkaios from anagkē , necessity, what one cannot do without, necessary (1Co 12:22), duty (Act 13:46), or blood relations as here. The ancient Greek writers combined these two words (suggeneis , kinsmen, anagkaious , necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

That Peter entered ( tou eiselthein ton Petron ).

This is a difficult construction, for the subject of egeneto (it happened) has to be the articular genitive infinitive tou eiselthein with the accusative of general reference ton Petron . Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of tou and the infinitive as the subject of a verb occurs in the lxx (2 Chronicles 6:7, etc.). See Robertson, Grammar , pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in Act 20:3; Act 27:1. But the Codex Bezae avoids this awkward idiom by the genitive absolute (proseggizontos tou Petrou ) and some additional details (one of the servants ran forward and announced that he was come).

Worshipped him ( prosekunēsen ).

"Cornelius was not an idolator and would not have honoured Peter as a god"(Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (Act 10:26). Jesus accepted such worship (Mat 8:2; Luk 5:8 by Peter).

As he talked with him ( sunomilōn autōi ).

Present active participle of sunomileō , rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in Luk 24:14 which see and Act 20:11; Act 24:26.

Findeth ( heuriskei ).

Vivid historical present indicative active.

Come together ( sunelēluthotas ).

Second perfect active participle of sunerchomai . It was an expectant group of Gentiles eager for Peter’ s interpretation of the vision of Cornelius.

How that it is an unlawful thing ( hōs athemiton estin ).

The conjunction hōs is sometimes equivalent to hoti (that). The old form of athemitos was athemistos from themisto (themizō , themis , law custom) and a privative. In the N.T. only here and 1Pe 4:3 (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, Jewish Social Life , pp. 26-28; Taylor’ s Sayings of the Jewish Fathers , pp. 15, 26, 137, second edition). See also Act 11:3; Gal 2:12. It is that middle wall of partition between Jew and Gentile (Eph 2:14) which Jesus broke down.

One of another nation ( allophulōi ).

Dative case of an old adjective, but only here in the N.T. (allos , another, phulon , race). Both Juvenal ( Sat. XIV. 104, 105) and Tacitus ( History , Gal 2:5) speak of the Jewish exclusiveness and separation from Gentiles.

And yet unto ( kamoi ).

Dative of the emphatic pronoun (note position of prominence) with kai (crasis ) meaning here "and yet"or adversative "but"as often with kai which is by no means always merely the connective "and"(Robertson, Grammar , pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (Act 10:14) "common and unclean."It is a long journey that Peter has made. He here refers to "no one"(mēdena ), not to "things,"but that is great progress.

Without gainsaying ( anantirrhētōs ).

A privative with compound adverb from anti (back, in return, against) and verbal rhētos (from errhēthēn , to speak). Late and rare and here only in the N.T., but the adjective in Act 19:36. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (Act 10:19-23). Peter’ s objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom.

With what intent ( tini logōi ).

More exactly, "for what reason"as in Plato, Gorgias 512 C.

Four days ago ( apo tetartēs hēmeras ).

From the fourth day, reckoning backwards from this day.

I was keeping the ninth hour of prayer ( ēmēn tēn enatēn proseuchomenos ).

Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).

Centurion

See on Luk 7:2.

Band ( σπείρης )

See on Mar 15:16.

Italian

Probably because consisting of Roman soldiers, and not of natives of the country.

Devout ( εὐσεβὴς )

See on godliness, 2Pe 1:3.

Prayed ( δεόμενος )

See on prayers, Luk 5:33.

" Unheard by all but angel ears

The good Cornelius knelt alone,

Nor dream'd his prayers and tears

Would help a world undone.

" The while upon his terrac'd roof

The lov'd apostle to his Lord,

In silent thought aloof

For heavenly vision soared."

Keble, Christian Year.

A vision

See on Act 7:31.

Evidently ( φανερῶς )

Better, clearly or distinctly, as opposed to a fancy.

When he looked ( ἀτενίσας )

Rev., more accurately, fastening his eyes. Compare Act 7:55; and see on Luk 4:20.

A tanner

Showing that the strictness of the Jewish law was losing its hold on Peter; since the tanner's occupation was regarded as unclean by strict Jews, and the tanners were commanded to dwell apart. " If a tanner married without mentioning his trade, his wife was permitted to get a divorce. The law of levirate marriage might be set aside if the brother-in-law of the childless widow was a tanner. A tanner's yard must be at least fifty cubits from any town" (Farrar, " Life and Work of St. Paul" ).

By the seaside

Outside the walls, both for proximity to the business, and because of the ceremonial requirement referred to above. Mr. William C. Prime, describing a visit to Joppa, says: " I was walking along the sea-beach, looking for shells, and at about a fourth of a mile from the city, to the southward, I found two tanneries directly on the seaside. I observed that the rocks in front of them were covered with the water a few inches deep, and that they soaked their hides on these rocks, and also submitted them to some process in the water which I did not stop to understand" (" Tent-life in the Holy Land" ).

Of them that waited on him continually ( προσκαρτερούν των αὐτῷ )

See on Act 1:14.

Declared ( ἐξηγησάμενος )

Better, as Rev., rehearsed. See on Luk 24:35.

They ( ἐκείνων )

Those messengers, the servants and the soldier. The pronoun has a more specific reference than the English they .

Very hungry ( πρόσπεινος )

Only here in New Testament.

Would have eaten ( ἤθελε γεύσασθαι )

Rev., correctly, de sired to eat. Γευέσθαι is rendered both to eat and to taste, more frequently the latter. See Mat 27:34; Joh 2:9; 1Pe 2:3; and compare Act 20:11.

He fell into a trance ( ἐπέπεσεν ἐπ ' αὐτὸν ἔκστασις )

Lit., an ecstasy fell upon him. The best texts, however, read ἐγένετο , came upon him, or happened to him. See on astonishment, Mar 5:42. Luke alone employs the word in this sense of ecstasy or trance.

Saw ( θεωρεῖ )

Rev., better, and more literally, beholdeth. See on Luk 10:18. The present tense is graphically introduced into the narrative.

Unto him

The best texts omit.

Sheet ( ὀθόνην )

Only here and Act 11:5. Originally fine linen; later, sail-cloth or a sail. Dr. J. Rawson Lumby suggests that the word, " applied to loose, bellying sails of ships," may indicate that the form of vessel which appeared to Peter " recalled an image most familiar to his previous life - the wind-stretched canvas of the craft on the Lake of Galilee" (" Expositor," iii., 272).

Knit ( δεδεμένον )

If this is retained, we must render bound, or attached; but the best texts omit, together with the following and. Render, as Rev., let down by four corners. Compare Act 11:5.

Corners ( ἀρχαῖς )

Lit., beginnings; the extremity or corner, marking a beginning of the sheet. " We are to imagine the vessel, looking like a colossal four-cornered linen cloth letting itself down, while the corners attached to heaven to support the whole." The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, " and the person who is about to offer, taking his station behind the victim, pulls the end (ἀρχὴν ) of the rope, and thereby throws the animal down" (iv., 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ὀθόνιον , used of the linen bandages in which the Lord's body was swathed. See Luk 24:12; Joh 19:40; Joh 20:5, Joh 20:6, Joh 20:7. Mr. Hobart says: " We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing" (" Medical Language of St. Luke" ).

All manner of four-footed beasts ( πάντα τὰ τετράποδα )

Lit., all the four-footed beasts. Without exception, clean and unclean. Not, of very many kinds.

Wild beasts

The best texts omit.

Not so ( μηδαμῶς )

Stronger: by no means. " With that simple and audacious self-confidence which in his (Peter's) character was so singularly mingled with fits of timidity and depression, he boldly corrects the voice which orders him, and reminds the divine Interlocutor that he must, so to speak, have made an oversight" (Farrar, " Life and Works of Paul" ). Compare Mat 16:22.

Common ( κοινὸν )

Unholy.

Call not thou common ( σὺ μὴ κοίνου )

The thought goes deeper than merely styling " common." Lit., do not thou defile . Do not profane it by regarding and calling it common. Rev., " make not thou common. "

Doubted ( διηπόρει )

See on Luk 9:7.

In himself

On reflection, as compared with his ecstatic state.

Had made inquiry ( διερωτήσαντες )

" Having inquired out ;" having asked their way through (διά ) streets and houses, until they found the dwelling of the tanner, who was an obscure man, and not easily found.

Called

A general summons to any one within, in order to make inquiries.

Thought on ( διενθυμουμένου )

Was earnestly (διά ) pondering.

Was warned ( ἐχρηματίσθη )

See on Mat 2:12.

Near ( ἀναγκαίους )

The word originally means necessary; hence of those who are bound by necessary or natural ties; blood-relations. But as relatives or kinsmen is expressed by συγγενεῖς , this must be taken in the sense of intimate friends, a meaning which it has in later Greek writers.

Worshipped ( προσεκύνησεν )

An unfortunate translation, according to modern English usage, but justified by the usage of earlier English, according to which to worship meant simply to honor. Worship is worthship, or honor paid to dignity or worth. This usage survives in the expressions worshipful and your worship. In the marriage-service of the English Church occurs the phrase, " With my body I thee worship. " So Wycliffe renders Mat 19:19, " Worship thy father and thy mother;" and Joh 12:26, " If any man serve me, my Father shall worship him." Here the meaning is that Cornelius paid reverence by prostrating himself after the usual oriental manner.

An unlawful thing ( ἀθέμιτον )

The word is peculiar to Peter, being used only here and 1Pe 4:3. See note there. It emphasizes the violation of established order, being from the same root as τίθημι , to lay down or establish. The Jews professed to ground this prohibition on the law of Moses; but there is no direct command in the Mosaic law forbidding Jews to associate with those of other nations. But Peter's statement is general, referring to the general practice of the Jews to separate themselves in common life from uncircumcised persons. Juvenal says that the Jews were taught by Moses " not to show the way except to one who practises the same rites, and to guide the circumcised alone to the well which they seek" (Sat., xiv., 104, 105). Tacitus also says of the Jews that " among themselves they are inflexibly faithful, and ready with charitable aid, but hate all others as enemies. They keep separate from all strangers in eating, sleeping, and matrimonial connections" (" Histories," v., 5).

Of another nation ( ἀλλοφύλῳ )

Only here in New Testament. Used of the Philistines, 1 Samuel 13:3-5 (Sept.).

Me

Emphatic, by contrast with ye. " Ye know," etc., " but God hath showed me. "

With what intent ( τίνι λόγω )

More strictly, for what reason .

Four days ago ( ἀπὸ τετάρτης ἡμέρας )

Lit., from the fourth day; reckoning backward from the day on which he was speaking.

I was fasting, and

The best texts omit.

At the ninth hour I prayed ( τὴν ἐννάτην προσευχόμενος )

Lit., praying during the ninth hour. With the omission of I was fasting , and , the rendering is as Rev., Four days ago, until this hour, I was keeping the ninth hour of prayer .

The first fruits of the Gentiles, in Cesarea - Where Philip had been before, Act 8:40; so that the doctrine of salvation by faith in Jesus was not unknown there. Cesarea was the seat of the civil government, as Jerusalem was of the ecclesiastical. It is observable, that the Gospel made its way first through the metropolitan cities. So it first seized Jerusalem and Cesarea: afterward Philippi, Athens, Corinth, Ephesus, Rome itself. A centurion, or captain, of that called the Italian band - That is, troop or company.

That is, to the Jews, many of whom were at that time extremely poor.

Not in a trance, like Peter: plainly, so as to leave one not accustomed to things of this kind no room to suspect any imposition.

Dare any man say, These were only splendid sins? Or that they were an abomination before God? And yet it is certain, in the Christian sense Cornelius was then an unbeliever. He had not then faith in Christ. So certain it is, that every one who seeks faith in Christ, should seek it in prayer, and doing good to all men: though in strictness what is not exactly according to the Divine rule must stand in need of Divine favour and indulgence.

How many such attendants have our modern officers? A devout soldier would now be looked upon as little better than a deserter from his colours.

At the usual meal time. The symbols in visions and trances, it is easy to observe, are generally suited to the state of the natural faculties.

Not all in one knot, but each fastened as it were up to heaven.

When God commands a strange or seemingly improper thing, the first objection frequently finds pardon. But it ought not to be repeated. This doubt and delay of St. Peter had several good effects. Hereby the will of God in this important point was made more evident and incontestable. And Peter also, having been so slow of belief himself, could the more easily bear the doubting of his brethren, Act 11:2, &c.

Hath made and declared clean. Nothing but what is clean can come down from heaven. St. Peter well remembered this saying in the council at Jerusalem, Act 15:9.

To make the deeper impression.

Frequently the things which befall us within and from without at the same time, are a key to each other. The things which thus concur and agree together, ought to be diligently attended to.

How gradually was St. Peter prepared to receive this new admonition of the Spirit! Thus God is went to lead on his children by degrees, always giving them light for the present hour.

Not engaging himself in any secular business during that solemn time, but being altogether intent on this one thing.

And not God, who alone ought to be worshipped, Mat 4:10. Have all his pretended successors attended to this?

He speaks sparingly to them of his former doubt, and his late vision.

St. Peter knew this already. But he puts Cornelius on telling the story, both that the rest might be informed, and Cornelius himself more impressed by the narration: the repetition of which, even as we read it, gives a new dignity and spirit to Peter's succeeding discourse,

The first of these days he had the vision; the second his messengers came to Joppa; on the third, St. Peter set out; and on the fourth, came to Cesarea.

(See on Act 8:40).

A cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [AKERMAN, Numismatic Illustrations of the New Testament.]

An uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship.

That is, the Jewish people, on the same principle as another centurion before him (Luk 7:5); thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things" (1Co 9:11).

At the stated daily seasons. (See on Act 10:3).

"distinctly."

Three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Act 10:30), perhaps from the sixth hour (Act 10:9).

Language which, tremulously though it was uttered, betokened childlike reverence and humility.

The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.

That is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev 8:4).

(See on Act 9:11).

Immediately doing as directed, and thereby showing the simplicity of his faith.

Of the "soldiers under him," such as the centurion at Capernaum had (Mat 8:9). Who this "devout soldier" was, can only be matter of conjecture. DA COSTA [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.

The flat roof, the chosen place in the East for cool retirement.

Noon.

Differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.

That is, the clean and the unclean (ceremonially) all mixed together.

See Marginal reference.

That is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [WEBSTER and WILKINSON].

The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people (Act 10:28), and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.

See Gen 41:32.

"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.

This seems to have been said without any communication being made to Peter regarding the men or their errand.

Fine testimony this from his own servants.

Specified, no doubt, to conciliate the favorable regard of the Jewish apostle.

(See on Act 11:14).

Thus partially anticipating this fellowship with Gentiles.

Six in number (Act 11:12).

As witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

Implying that he had been long enough at Cæsarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature.

A mark of the highest respect.

In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [GROTIUS]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [ALFORD] (therein only verifying 2Th 2:4, and compare Rev 19:10; Rev 22:9).

There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.

The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.

The messengers being despatched on the first; on the second reaching Joppa (Act 10:9); starting for Cæsarea on the third; and on the fourth arriving.

There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato’ s Tower, as has been already noted, and the residence of the Roman procurator

A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat 20:16 (note). A centurion among the Romans was about the same rank as a captain among us

The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima , or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli ; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: -

l. maesio. l. f. pol

rvfo. proc. avg

trib. mil. leg. x

appollinaris. trib

coh. mil. ITALIC. volunt

qvae. est. in. syria. praef

fabrvm. bis.

See Gruter’ s Inscriptions, p. ccccxxxiii-iv

This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio , the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius

Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk 1:1 (note), etc., and Luk 3:1 (note), etc., and the notes there.

A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater

One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God

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

Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity

Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act 10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.

He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o’ clock in the afternoon, (see note on Act 3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan 9:20-23, and that especially to Zachariah, the father of John Baptist, Luk 1:11, etc.

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

Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God’ s estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven

These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev 2:16, is said to be אזכרה azkerah , a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.

Simon a tanner - See the note on Act 9:43

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

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

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

On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe

Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily.

He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished

He fell into a trance - Επεπεσεν επ ’ αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter’ s ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.

And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its πληρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions

A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc.

All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev 11:1, etc., where see the notes.

Rise, Peter, kill and eat - Θυσον και φαγε, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified."

Common or unclean - By common, κοινον, whatever was in general use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by the unclean animals forbidden by the law the Gentiles were meant.

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

This was done thrice - For the greater certainty, and to make the deeper impression on the apostle’ s mind

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

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

Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions

Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation

- coram, quem quaeritis, adsum !

Aen. lib. i. 595

What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him.

Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on Act 10:2 (note)

To hear words of thee - But of what kind they could not as yet tell.

Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner

Certain brethren from Joppa - They were six in number, as we learn from Act 11:12. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles.

His kinsmen and near friends - Συγγενεις, His, relatives, and αναγκαιους φιλους , his necessary friends; but the Syriac makes αναγκαιους an epithet as well as συγγενεις, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven; and these amounted to many persons; see Act 10:27.

Fell down at his feet, and worshipped him - As Peter’ s coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place.

I myself also am a man - " I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life."

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

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

But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews.

I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, Act 10:22; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.

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

1. Luke passeth over now unto a worthy ⁶⁴³ history, to wit, that God vouchsafeth to advance a stranger, and one uncircumcised, unto singular honor above all the Jews, because he doth both send his angel unto him, and for his sake bringeth Peter to Cesarea, that he may instruct him in the gospel. But first of all Luke showeth what manner of person this Cornelius was, for whose cause an angel descended from heaven, and God spake to Peter in a vision. He was a captain [centurion] of the Italian band; a band [cohort] did consist upon [of] a thousand footmen, and he which was chief captain was called a tribune, (or marshal.) Again, every hundred had a captain. A legion had for the most part five bands. That band was called the Italian band, because the Romans did choose soldiers oftentimes from amongst those which dwelt in the provinces; but they had the strength of the army ⁶⁴⁴ out of Italy; therefore, Cornelius was an Italian born; but he was at Cesarea with his hundred, to guard the city. For the Romans were wont so to distribute their places of abode, ⁶⁴⁵ that every city of renown might have a garrison to stay sudden uproars. A rare example that a soldier was so devout towards God, so upright and courteous towards men! For at that time the Italians, when as they were carried into the provinces to live in warfare, ran to and fro like hungry wolves to get some prey; they had for the most part no more religion than beasts; they had as great care of innocency as cutthroats; for which cause the virtues of Cornelius deserve the greater commendation, in that leading a soldier’s life, which was at that time most corrupt, he served God holily, and lived amongst men without doing any hurt or injury. And this is no small amplification of his praise, in that casting away superstition wherein he was born and brought up, he embraced the pure worship of God; for we know what account the Italians made of themselves, and how proudly they despised others. And the Jews were at that time in such contempt, that for their sakes pure religion was counted infamous, and almost execrable. Seeing that none of these things could hinder Cornelius, but that forsaking his idols he did embrace the true worship of the true God alone, it must needs be that he was endued with rare and singular sincerity. Moreover, he could find scarce any thing amongst the Jews wherewith he could be allured unto the study of godliness, because there was then scarce one amongst a thousand which had even some small smattering of the law; and, undoubtedly, Cornelius had lighted upon some good worshipper of God, who being sound from corrupt opinions, did expound unto him the law faithfully, without mixing any leaven therewith; but because Luke giveth him many titles of commendation, we must note them all [singly.]

2. He saith that he was a godly man, and one that feared God; secondly, that like a good householder he had a care to instruct his families; he praiseth him afterward for the offices of love, because he was beneficial [beneficent] toward all the people; and, lastly, that he prayed [to] God continually. The sum is this, that Cornelius was a man of singular virtues, wherein the integrity of the godly consisteth, so that his life was framed, in all points, according to the rule which God prescribeth unto us. And because the law is contained in two tables, Luke commendeth, in the former place, Cornelius’ godliness; secondly, he descendeth unto the second part, that he exercised the offices of love toward men. This is very profitable to be marked, because we have a way to live well described in his person.

Wherefore, in ordering the life well, let faith and religion be the foundation, which being taken away, all other virtues are nothing else but smokes. Luke reckoneth up the fear of God and prayer as fruits and testimonies of godliness and of the worship of God, and that for good causes. For religion cannot be separated from the fear of God and the reverence of him, neither can any man be counted godly, save he who acknowledging God to be his Father and Lord, doth addict himself wholly to him. And let us know that voluntary fear is commended in this place when those men submit themselves to God willingly and from their heart, who duly consider themselves what is due to him.

Moreover, because a great part of the world doth, with reigned trifles, corrupt and deprave the worship of God, Luke added, for good causes, that Cornelius prayed continually; whereby he doth signify, that he proved not his godliness only with external ceremonies, but that he worshipped God spiritually, when as he exercised himself in prayer. We must also note the continuance of his prayer; whence we gather, that he did not pray only coldly, after the common custom, but that he was earnestly bent to prayer, as the continual benefits of God do exhort us and prick us forward thereunto, and the force of faith ought there to show itself. Wherefore let every one of us exhort himself to persevere in prayer by the example of Cornelius.

With all his house We must not lightly pass over this commendation that Cornelius had a church in his house. And, surely, a true worshipper of God will not suffer so much as in him lieth God to be banished from his house. For how unmeet a thing is it for him to maintain his own right stoutly, that his wife, children, servants, and maids may obey him, and not to regard that God is disobeyed. It shall sometimes fall out so that a godly man cannot have even his wife to be of his mind; yet he, which ruleth others, must endeavor by all means to have God obeyed; and there is nothing more meet than that we should consecrate all ours to God as ourselves. Therefore, if a godly man have children which are unlike him, or a wife of evil conditions, or lewd and wicked servants, let him not wink, nor yet suffer his house to be polluted through his slothfulness. The diligence of Cornelius is not so much commended as the blessing of God, whereby it came to pass that he had his house obedient unto him in godliness. And we must not omit the circumstance, that he instructed his family in the fear of God, setting light by the fear of danger, which did hang over his head therefore. For the Jewish religion was in great contempt; ⁶⁴⁶ and no citizen of Rome might freely ⁶⁴⁷ receive any strange religion, as they called it. Wherefore, although the sincere profession of the gospel be evil spoken of in the world, yet is it too corrupt frightfulness ⁶⁴⁸ if that unjust hatred hinder any man from offering his family to God for a sacrifice, by godly instruction.

Giving alms There is also the figure synecdoche in this member, [clause.] For as it was said, even now, that the worship of God was proved by prayers, so now, when Luke speaketh of love, he maketh choice of one kind; whereby he showeth that Cornelius was a liberal and bountiful man. For our godliness ought so to appear to men, that we declare that we fear God by using bountifulness and justice. The word alms is translated unto those external good works wherewith we help the poor, (Isa 58:7,) forasmuch as misericordia, or mercy, is the inward affection of the heart properly. For from this fountain springeth true and well ordered bountifulness, if the troubles and sorrows of our brethren do move us to compassion; if, considering the unity which is amongst us, we foster and cherish them as we would cherish our own flesh, and study to help them as we would help our own members. Hypocrites are, indeed, sometimes liberal, or at least bountiful; but howsoever they waste all, ⁶⁴⁹ yet no relief which they shall bestow upon the poor shall be worthy to be called by the name of alms. For we must hold that of Paul, He which hath no love is nothing, though he give all his goods to the poor, (1Co 13:3.) Let us, therefore, learn by this word, that God doth then allow our liberality, if we relieve the poverty of the poor, being moved with compassion, and if, as it were, with open bowels we bestow that which the liberality of God doth give.

Whereas Luke saith that he gave alms to all the people, it signifieth as much as everywhere to the poor; for there were not a few rich men to whom to have given had been an absurd thing. But whereas he bestowed so liberally upon the Jews, he declared how he agreed with them in religion; in which respect Luke saith, shortly after, that he was allowed of ⁶⁵⁰ all the Jews. And if so be it he was such an excellent mirror of godliness and holiness, even when he had but a small smattering of faith, although he were letted so many ways, ⁶⁵¹ ought not we to be ashamed who will be accounted most Christian doctors, and are yet so cold in the exercises of godliness? If a small sparkle of faith prevailed so much in him, what ought the full brightness of knowledge to work in us? But howsoever we boast of Christ with full mouth, yet how far are we, for the most part, from the example of the holy man, so that there appeareth scarce a small shadow of those virtues wherewith he was replete? For how loose ⁶⁵² are we in prayer? How slow and sluggish to do the duties of mercy? Yea, many are not only letted with filthiness and covetousness from giving liberally so much of their own as they ought, but they are so inflamed with a desire ⁶⁵³ to have, they are become so beastly through cruelty, ⁶⁵⁴ that they are not afraid to rob the poor of their substance, and to eat their very flesh.

3.He saw in a vision Luke putteth vision for a kind of oracle coming from God, that we may know that Cornelius was brought unto the faith of Christ after an heavenly manner. And because men are oftentimes deceived with juggling, Luke setteth down the time to avoid all suspicion, when he mentioneth the ninth hour. And at that time they were wont to divide the day into twelve hours; from the rising of the sun until the going down thereof. Whereupon it followeth that it was fair daylight when the angel appeared, that the vision might be more evident. Although there were always seals added unto visions, that they might free the servants of God from fear of illusions, because when he appeared in dreams, yet were there such marks of certainty imparted in their minds as would not suffer them to doubt.

4.And he beheld, and was afraid Luke expresseth his attentiveness in plain words, that we may know that it was no vain imagination which came upon the man as he was sleeping or doing some other thing. The fear wherewith he was taken ⁶⁵⁵ proceeded from the perceiving of the majesty of God; ⁶⁵⁶ for so soon as men conceive the presence of God, they must needs be afraid and cast down with fear. And whereas his words do no whit terrify us, that must be imputed to our sluggishness, because we do not know nor perceive that it is God which speaketh. But the godly, to whom God revealeth himself in his word, do tremble when they hear it, as Isaiah saith, (Isa 66:2.) Furthermore, the sight of God is unto them terrible, not that they may always lie confounded, and be swallowed up of fear, but only that they may humbly address themselves to reverence him.

What is it, Lord? It appeareth plainly by this answer, that Cornelius’ mind was touched with religion; that he knew that he had to deal with God. Therefore the common translation hath it evil, ⁶⁵⁷ Who art thou, Lord? And it is likely that that which is there read was put in instead of this, forasmuch as in the Greek text there is no doubtfulness, whereby the interpreter might be deceived, and all the copies agree together in this reading, τι εστι. And assuredly, when Cornelius perceived that it is God, he submitteth himself to obey; as the answer is nothing but a commandment.

Thy prayers and alms Because God seemeth to be after a sort deaf, unless he answer our petitions by and by, hence cometh that speech, that our prayers come unto him, and that he is mindful thereof. Furthermore, the angel assigneth this as the cause why God vouchsafeth to show to Cornelius the light of his gospel; because he hath heard his prayers and accepted his alms. Whence we gather that virtues and good works do not only please God, but that they are also adorned with this excellent reward, that he heapeth upon us and enricheth us with greater gifts for their sakes; according to that, “To him that hath shall be given,” (Mat 13:12.) And again,

“Well done, good and faithful servant; thou hast been faithful in a few things, I will set thee over many things,”
(Mat 25:21.)

For God doth after this sort extol his by a continual course of his gifts, as it were by certain steps, until he bring them to the top.

But the Papists abuse this place two ways; for because God respected the prayers and alms of Cornelius, so that he endued him with the faith of the gospel, they wrest that unto the preparations which they have invented, as if a man did get faith by his own industry and power, and did prevent ⁶⁵⁸ the grace of God by the merits of works. Secondly, they gather, generally, that good works are meritorious in such sort, that the graces of God are increased in every man as he hath deserved. In the former they are too childishly deceived, whilst that they feign that the works of Cornelius were acceptable to God before he was illuminate by faith. And we need not to fet [seek] a proof far to refute their ignorance; for he could obtain nothing by prayer unless faith went before, which only openeth the gate for us to pray; and Augustine weigheth that well and wisely, who derideth Pelagius, because he said that faith was obtained by prayers before it was in man in any measure: Who (saith he) will seek a physician save he who is already healed in some part? And it is the health of faith which teacheth us to knock. Furthermore, the fear of God and godliness do plainly prove that he was regenerate by the Spirit. For Ezekiel giveth ⁶⁵⁹ this praise to God alone, that he frameth the hearts of men to fear him, (Eze 32:40 [ sic ].) And Isaiah saith, that the Spirit of the fear of God resteth in Christ, (Isa 11:2,) that we may know that he can be found no where save only in his members. Therefore it is too great folly to feign a man in the person of Cornelius, who, having nature for his guide, can attain unto eternal life, or endeavor to come thither. Therefore they reason blockishly, that we are able to prevent the grace of God with the merits of works.

As touching the second error, when as they imagine that every one of us is increased with greater graces as he hath deserved, it may easily be refuted. First, we deny that we have any good works which God hath not freely given us; secondly, we say that the right use of gifts cometh from him also and that this is his second grace, that we use his former gifts well. Thirdly, we deny that we deserve any thing by our works, ⁶⁶⁰ which are always lame and corrupt. Good works do indeed purchase for us the increase of grace, but not by their own desert. For they cannot be acceptable to God without pardon, which they obtain by the benefit of faith. Wherefore it is faith alone which maketh them acceptable. ⁶⁶¹ Thus did Cornelius obtain more perfect knowledge of Christ by his prayers and alms, but in that he had God to be favorable and merciful to his prayers and alms, that did depend upon faith.

Furthermore, if good works be esteemed [estimated] by faith, it is of mercy, and not of merit, that God doth allow [approve] them. For because faith findeth no worthy thing in us whereby we can please God, it borroweth that of Christ which we want. And this is too perverse, that though the Papists have this word merit every now and then in their mouths, and cease not to puff up fools with a vain confidence, yet they bring nothing whereby the studies of men may be moved to do well. For they leave their consciences always in a doubt, and command men to doubt whether their words please God or not. Must not men’s minds need faint when they are possessed with such fear? But as for us, though we take merit from works, yet when as we teach that there is a reward laid up for them, we prick men forward with an excellent and sharp prick, to desire to live well. For we address ourselves then joyfully to serve God, when we are persuaded that we lose not our labor. And whereas there appeareth at this day no more plentiful abundance of the gifts of the Spirit, but that the more part doth rather wither away, we must thank our unthankfulhess for that. For as God did crown Cornelius’ prayers and alms, and holiness, with the most precious pearl of his gospel, so there is just cause why he should suffer us to starve, being brought unto hungry poverty, when as he seeth us abuse the treasure of his gospel wickedly and ungodlily.

Yet here may a question be asked, Whether faith require the knowledge of Christ, or it be content with the simple persuasion of the mercy of God? for Cornelius seemeth to have known nothing at all concerning Christ. But it may be proved by sound proofs that faith cannot be separated from Christ; for if we lay hold upon the bare majesty of God, we are rather confounded with his glory, than that we feel any taste of his goodness. Therefore, Christ must come between, that the mind of man may conceive that God is merciful. And it is not without cause that he is called the image of the invisible God, (Col 1:15;) because the Father offereth himself to be holden in his face alone. Moreover, seeing that he is the way, the truth, and the life, (Joh 14:6;) whithersoever thou goest without him, thou shalt be enwrapped on every side in errors, and death shall meet you [thee] on every side. We may easily answer concerning Cornelius. All spiritual gifts are offered unto us in Christ; and especially whence cometh regeneration, save only because we are ingrafted into the death of Christ, our old man is crucified? (Romans, 6:5, 6.) And if Cornelius were made partaker of the Spirit of Christ, there is no cause why we should think that he was altogether void of his faith; neither had he so embraced the worship of the true God, (whom the Jews alone did worship,) but that he had also heard ⁶⁶² somewhat of the promised Mediator; though the knowledge of him were obscure and entangled, yet was it some. Whosoever came at that time into Judea he was enforced to hear somewhat of the Messiah, yea, there was some fame of him spread through countries which were far off. ⁶⁶³ Wherefore, Cornelius must be put in the catalogue of the old fathers, who hoped for salvation of the Redeemer before he was revealed. And it is properly ⁶⁶⁴ [improperly] said of Augustine, that Peter grounded his faith; whereas it had now before a firm foundation; although Augustine thinketh as we do in the thing itself, who affirmeth plainly, that Cornelius could not pray unless he had faith, in his Book of the Predestination of Saints, and other places.

5.Now send to Joppa God dealt most favorably with Cornelius, in that he doth not command him to go himself, but to send messengers unto Peter, that he may stay quietly at home, and that Peter may endure the toil of the journey for his sake. But let us not wonder that Cornelius was so courteously handled, seeing that God thrusteth the ministers of his word daily upon the unwilling; so that he appeareth of his accord to those which do not seek him, as he saith by Isaiah, (Isa 65:1.) But why doth not the angel rather teach him? ⁶⁶⁵ For this seemeth an inconvenient ⁶⁶⁶ thing that he resigneth his office to a mortal man; for the oracle should have had greater authority than when the gospel is preached to him by a mortal man. As when Christ appeared to Paul by a vision, he set, notwithstanding, Ananias to teach him, that he might by such an example establish the ministry of the preaching of the gospel, which he committed to his Church; so now the angel giveth place to Peter, that he may execute the office committed unto him by Christ. Therefore, whosoever will be the disciple of Christ, and be illuminated by the (heavenly) light of the heavenly wisdom, let him not grudge to use attentiveness and docility toward the external voice of men, which Christ useth as an instrument, and whereunto he will have our faith annexed. And we see how sore God hath punished their furious pride, who, contemning preaching, have looked for ⁶⁶⁷ revelations from heaven. For since God will be heard in men, the ministers to whom he hath given his word ⁶⁶⁸ cannot be contemned without contempt and reproach of him. Nevertheless, I confess that the spirits must be proved, (1Jo 4:1,) that we hear not without choice whosoever do pretend that they are ministers of Christ. But because faith cometh by hearing, (Rom 10:17,) no man shall attain thereunto which shall refuse and despise the word when it is preached,

7.And after that the angel Luke declareth here how ready Cornelius was to obey when as he maketh no tarriance, but doth that with all diligence which he was commanded to do. And this was the cause that he was so forward, because he believed the promise; as want of faith is the cause why we are so slow to follow God. Angels come not flying to us from heaven that they may appoint us certain men, but that voice of Christ soundeth in all men’s cars.

“Seek, and ye shall find; knock, and it shall be opened unto you,”
(Mat 7:7.)

How is it that of an hundred scarce one or two will stir one foot, that some creep so little that they profit but a little, but because we do not indeed believe the promise? Therefore, let us learn that we must not drive off from day to day, but every man must hasten thither whither he is called, so soon as he heareth the voice of God.

Two of his servants Cornelius had this reward for being so diligent in teaching his family, that he had faithful and honest servants who were willing to do him service; and also such as that he might commit any thing to them. On the other side, the Lord doth oftentimes punish masters with just punishments who have no regard to instruct their families. For they find those justly stubborn and unfaithful whom they would not frame unto godliness and the fear of God, and also they are afraid of their treachery.

A godly soldier Forasmuch as this soldier was much conversant with Cornelius, he had also taught him to fear God, as well as his household servants. It is meet that we call to mind here that which I touched before, that there is no kind of life which excuseth us but that we must worship God purely. For a soldier’s life was at that time most corrupt; for they were fallen unto filthy licentiousness, from the ancient discipline, and yet the Spirit of God beareth record in this place of the godliness of soldiers. Wherefore, there is no cause why they should require a calling that is free from worshipping God, under color of warfare, who would by one means or other be free from all righteousness. If they deny that they can serve God because they be soldiers, they shall have these two soldiers meet judges and witnesses against them at the last day, who shall condemn them. And in the mean season, those brain-sick fellows are condemned who cry that it is unlawful for Christians to carry weapons. For these men were warriors, and yet godly, and when they embrace Christ they forsake not their former kind of life; they cast not away their armor as hurtful, nor yet forsake their calling.

8. Whereas Cornelius expoundeth the whole matter to the soldier and his servants, it tendeth to this end, that he may the more encourage them to give ear to the commandment, which they see is rather a commandment of God than of man; and he is not afraid to make known unto them so great a matter whom he had instructed well before.

9.On the morrow, as they journeyed As Luke declared that Cornelius was admonished by an oracle to send for Peter, so now he setteth down another vision, whereby Peter is commanded to come to him. Whereby it appeareth that all this matter was governed by the wonderful counsel of God, who doth both make Cornelius apt to be taught, yea, he kindleth in him a study and desire to learn and, on the other side, maketh Peter willing to take in hand to teach him. But we must note the circumstances whereby he maketh the history more evident.

Peter went up upon the house, that he might pray alone by himself; for a quiet and lone place is a great help to prayer, which thing Christ himself did not omit, that the mind, being free from all things which might call it away, might be the more earnest and bent toward God. And the Jews had another manner of houses and buildings than we use; for they had walks upon the tops of their houses. The sixth hour was then noon. And it is not to be doubted but that he got himself to prayer then according to his custom. For because we are drawn away with divers businesses, ⁶⁷⁰ and there is no end of turmoiling, unless we bridle ourselves, it is good to have certain hours appointed for prayer, not because we are tied to hours, but lest we be unmindful of prayer, which ought to be preferred before all cares and business. Finally, we must think the same thing of time which we think of place; to wit, that they are certain remedies whereby our infirmities is holpen; which, if the apostles counted fit for them, how much must more the sluggish and slow use the same?

10.Excess of mind Because our minds are wholly, as it were, set upon the earth, to the end Peter might the better comprehend the oracle, it was meet that his mind should be, as it were, moved from his place and carried up; and by this means was he prepared to receive the oracle, when as he is carried up above the world after an unwonted manner.

11. The opening of heaven signifieth, in my judgment, another thing in this place than in the seventh chapter. For it is said there that heaven was opened to Stephen, that he did behold the glory of Christ; in this place Peter saw our heaven which we see divided, so that a sheet came thence.

12. If any man ask how he could see a great multitude of living creatures at once, the question is easily answered. For Luke saith, All manner, because there were there divers kinds mixed one with another. Therefore he beginneth not at the first kind, that he may prosecute the number unto the last. Again, we must not measure this seeing according to the manner of men, because the trance gave Peter other eyes. But before we go any farther we must know the end of the vision. Some dispute more subtilely about the same than the place requireth, in my judgment. Therefore, I think that it is generally showed to Peter that the difference which God had made in times past is now taken away. And as he had put difference between living creatures, so, having chosen to himself one people, he counted all nations unclean and profane.

Now the difference between living creatures being taken away, he teacheth by the consequent that there is no such disagreement among men any longer as there was in times past, and that there is no difference between the Jew and the Grecian. Hereby Peter is admonished that he do not abhor the Gentiles as being unclean. Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but he had separated one people to himself from the rest, as saith Moses in his song, when as the Most High did distribute the nations, he put his lot in Jacob, etc., (Deu 32:9;) therefore he called it his inheritance and peculiar people.

According to this order, it had not been lawful to Peter to bring the covenant of salvation unto the Gentiles; for that was to take the children’s bread and to cast it to dogs, (Mat 15:26,) unless, peradventure, they would be circumcised, and embrace the Jewish religion; for it was lawful to receive such as did yield themselves. Wherefore, when as the apostles were sent before to preach the gospel, they were forbidden to turn in unto the Gentiles, (Mat 10:5.) And forasmuch as the preaching of the gospel is a most holy and weighty matter, Peter ought not to have attempted any thing therein with a doubting and wavering mind. Therefore, to the end he may be assured of his calling, God showeth manifestly, as in a picture, that the legal difference between the clean and unclean is abolished; whence he may gather that the wall which was heretofore between the Jews and the Gentiles is now pulled down. And Paul saith, that it is a mystery hid from the beginning of the world, that the Gentiles are made partakers of the same salvation with the people of God, and ingrafted into one body, (Eph 2:16; Eph 3:6.)

Therefore Peter durst never have opened the gate of heaven unto the Gentiles, unless God himself had made a plain way and entrance for all men, by taking away the wall of separation. I said even now that there was no time wherein it was not lawful to admit the Gentiles unto the worship of God, so they were circumcised; but so long as they continued in uncircumcision they were strangers with God. But now God made the covenant of life common to all the whole world, which he had shut up in one nation, as in a treasure. Whence we gather that this vision is not a little profitable for us; for, when as it teacheth that the difference between Jews and Gentiles continued only for a season, it is as much as if God should pronounce from heaven that he receiveth all people of the world into favor, that he may be God over all. Finally, we have an evident proclamation from heaven, which putteth us in hope of eternal life.

But some men will object that Peter was taught before concerning this matter; for he and the rest were commanded to preach the gospel throughout the whole world, (Mar 16:15.) Therefore, he was either ignorant of his calling, or else this vision was superfluous. I answer, that there was such and so great difficulty in the novelty itself, that they could not acquaint themselves therewith by and by. They knew both the prophecies of the prophets, and the late commandment of Christ concerning the calling of the Gentiles by the gospel; but when they come to the push, they doubted nevertheless, being stricken with the strangeness of the thing. Wherefore, it is no marvel if the Lord confirm Peter with a new sign, concerning which thing we must also say somewhat as yet in the next chapter.

13.A voice from heaven The voice came from heaven as did the sheet, that Peter might know that both came from God; neither had the sight done him any good, unless God had with this voice made clean those things which were before unclean. Whereas some pick an allegory out of the word kill, as if God did signify that men are sacrificed to him by the spiritual sword of the gospel; I do not prosecute that, but plainness pleaseth me better, that God doth take away by this voice the law concerning the choice of beasts, that he may also teach that he rejecteth no people, (Rom 15:16.) For if by the former word be meant sacrificing, what shall eat signify?

14.Not so, Lord This is the voice of him which doth as well refuse, as also object to God his own commandment; for he is afraid, for good causes, to touch that which he knew was forbidden him in the law of God, (Lev 11:21, etc.) Therefore he objecteth to God the law which he himself made, lest he should break the same unadvisedly. There was a certain show of repugnancy between the law and the vision; therefore Peter is not hasty, but desireth first to have his doubt dissolved before he depart from observing the law. Yet it is a strange matter why Peter resisted more in meats than did Abraham in killing his son; for Abraham [might have] had more things to object, (Gen 22:9.) I dare not here say that that befell Peter which is too common among men, to stand more about outward and small matters than about the chief points of the law; I rather make that answer which is out of doubt, that Abraham’s mind was so persuaded, and that he was furnished with such power of the Spirit, that he overcame with 1ofty and heroical fortitude all those things which might have hindered him. But the Spirit of God wrought slenderly, ⁶⁷¹ in Peter; whereby we are taught that every small or light thing doth cause us to doubt, unless the Lord do furnish us with counsel and constancy to overcome all fear. Yet Peter dealeth very godly and very religiously, in that being in doubt amidst divers cogitations, he dare do nothing until it better appear what he ought to follow. Common signifieth in this place profane. For because the Lord (as we have said) had chosen the Jews to be a peculiar people, he had prescribed unto them this rite and manner of living, that it might distinguish them from the profane Gentiles. Therefore, whatsoever the Gentiles did use contrary to the rule of the law, that did they call common, because there was nothing pure or holy but that which God had appointed for the use of his people.

15.God hath made clean He speaketh of meats; but this sentence must be extended unto all parts of the life. It is word for word, That which God hath made clean, do not thou make profane; but the sense is, It is not for us to allow or condemn any thing; but as we stand and fall by the judgment of God alone, so is he judge of all things, (Rom 14:4.) As touching meats, after the abrogating of the law, God pronounceth that they are all pure and clean. If, on the other side, there start up a mortal man, making a new difference, forbidding certain, he taketh unto himself the authority and power of God by sacrilegious boldness. Of this stamp were the old heretics, Montanus, Priscillianus, the Donatists, the Tatians, and all the Encratites. Afterwards the Pope, to the end he might bind all those sects in a bundle, made a law concerning meats. And there is no cause why the patrons of this impiety should babble that they do not imagine any uncleanness in meats, but that men are forbidden to eat flesh upon certain days, to tame the flesh. For seeing they eat such meats as are most fit, both for delicacy and also for riot, why do they abstain from eating bacon, as from some great offense, save only because they imagine that that is unclean and polluted which is forbidden by the law of their idol? With like pride doth the tyranny of the Pope rage in all parts of life; for there is nothing wherein he layeth not snares to entangle the miserable consciences of men. But let us trust to the heavenly oracle, and freely despise all his inhibitions. We must always ask the mouth of the Lord, that we may thereby be assured what we may lawfully do; forasmuch as it was not lawful even for Peter to make that profane which was lawful by the Word of God.

Furthermore, this is a place of great importance to beat down the frowardness of men, which they use too much in perverse judgments. There is no man almost which doth not grant liberty to himself to judge of other men’s doings. Now, as we are churlish and malicious, we lean more toward the worse part, so that we take from God that which is his. This voice alone ought to suffice to correct such boldness, That it is not lawful for us to make this or that unclean, but that this power belongeth to God alone. And also in these words is given us to understand, that the Jews were not therefore the holy people of the Lord, because they excelled through their own worthiness, but only by reason of God’s adoption. Now, after that God had received the Gentiles into the society of the covenant, they have all equal right.

16.This was done thrice The repetition of the vision served for the confirmation of Peter, lest any doubt ⁶⁷² should remain in his mind. Whence we gather how deeply the observing of the law was rooted in his mind. And I know no reason why God left him in a dump, [perplexed,] until, by the event which followed, he might learn the cause of the vision, save only because being astonished he did not desire to know what this thing meant; although it was all in good time, that the messengers of Cornelius should come shortly after to interpret it. The vessel was at length taken up again into heaven, that Peter might be certified that this message came from heaven, [God.]

17. Peter was taught not only by the vision, but also by the Word of God; and yet in seeing he saw not, until the Spirit is unto him an interpreter; a most excellent mirror of our slackness. Although we be yet far unlike to Peter; for we are so far from understanding by and by what God will, or to what end he speaketh to us, that many interpretations are scarce sufficient for us. But we must also note that which Luke addeth, that Peter did think earnestly upon the vision, to wit, after that he was come to himself again after his amazedness; for this was a token of godly reverence, that he did not carelessly suffer the vision to escape him. Therefore the Lord opened to him when he did knock, (Mat 7:7.) And we are justly plagued for our sluggishness, in that we profit no better in the Word of the Lord, seeing we are so cold, and have so small desire to inquire.

20.Go, doubting nothing The Scripture useth this word often, when it will express of what sort the obedience of faith ought to be. So Paul, in the fourth chapter to the Romans, (Rom 4:19,) when as he commendeth the faith of Abraham, saith, That he doubted not when as the Lord promised him seed, being now aged and past hope of children. And in the fourteenth, (Rom 14:23,) in treating of meats, he condemneth doubting consciences. And it is properly to reason on both sides, (as they say,) when as we are carried hither and thither by course, by gathering contrary reasons. But we must not follow God with a doubtful and wavering, but with a quiet and constant mind. In sum, the Lord will have us to attribute so much to him, that when we hear him we dispute no longer what we have need to do, but that we set down for a certainty, that that must be done which he commandeth. And surely it is meet that his will should show us the way, when all clouds are driven away, and that it should subdue all our senses unto it, unto willing obedience, all reasoning [disputation] being broken off; which is also better gathered by the next text. For the reason is added, why it is not lawful for Peter to suspend his judgment in an uncertain matter, because God is the author of the business; because it is as much as if it should be said, that we ought to be content with the beck of God alone, that we may obey his commandment. And hereby are we also admonished that men’s consciences shall by no other means be quiet, that they safely do that which they do, than when being taught by the Word of God, they determine that they do nothing without his commandment and conduct.

21.Behold, I am he whom ye seek Luke declareth now how ready Peter was to obey; secondly, that he understood at length, by the messengers, to what end the vision was showed unto him. For he heareth that he is called by Cornelius, a man that is a Gentile, whom he would have counted profane, and unworthy of his company, unless his judgment had been corrected with this voice, “That which God calleth pure, judge not thou to be common.” This is to be wise indeed, when as abandoning all vain confidence, and correcting our stubbornness, the authority of God doth so pull us unto it, and doth so possess our minds, that we count nothing right but that which it prescribeth.

22.Cornelius, a just man Cornelius’ servants commend their master not ambitiously, or to the end they may flatter him, but that Peter may the less abhor his company. ⁶⁷⁴ And for this cause they say that he was approved of the Jews, that Peter may know that he was not estranged from true and sincere godliness. For even those which were superstitious, though they served idols, did boast that they were worshippers of God. But Cornelius could not have the Jews, who retained the worship of the true God alone, to be witnesses of his godliness, unless he had professed that he worshipped the God of Abraham with them. Furthermore, as this was a rare example, so it ought to have moved Peter not a little. Although they lean most of all to this argument, that they may persuade him that which they go about, that all this matter is governed by the commandment of God, as if they should say, That he is not so much called by a mortal man as by God, who had so commanded by his angel.

23. And Peter also, being overcome with the authority of God, deliberateth no longer, but lodgeth the men, that he may go with them forthwith. So we must meekly submit ourselves to God; and there remaineth nothing after that we know his will, but that we run speedily thither whither he calleth us. There is no difficulty in the rest.

The day following he went forth It should seem that they arrived a little before night ⁶⁷⁵ because they were not as yet entered the city at noon, and the vision which was showed thrice asked no small time. Therefore, when they had taken their rest all night, they address themselves to return. Again, there was a point of courtesy in that some of the faithful do accompany Peter, who were sent, as it is to be thought, by the whole church, to bring him even to Cesarea. These men journey with Peter for goodwill and honor’s sake; but the Lord bringeth them, that they may be witnesses of his grace. So that they are bountifully rewarded for their thankfulness, when as for confirmation of their faith they see the kingdom of Christ spread abroad even unto the Gentiles.

24.Cornelius waited for them Luke doth not only commend the godly affection of Cornelius in this point, that he waited earnestly for Peter’s coming, but because he would have his friends and kinsfolks to be companions with him in the faith. This was a thing not without great danger, to call together a company of men, that they might embrace a new kind of religion. And there wanted not reasons, under color whereof he might have flattered [excused] himself; for he was not commanded to call others to accompany him, but rather they were passed over, and he himself was chosen to be made partaker of so great goodness; but he considered with himself how much he was indebted ⁶⁷⁶ both to the glory of God, and also to the salvation of his brethren. He knew that it was an unjust thing, and a point of discourtesy, to provide for himself alone, and not to regard others. He counted it a point of filthy carelessness ⁶⁷⁷ to hide the treasure of the gospel under the ground. Therefore, he did that which the Lord requireth of all his by Isaiah and Micah, that every one exhort his brother (taking him as it were by the hand) unto the faith.

Therefore, Cornelius hath taught us by his example, that when God revealeth himself unto us we must not choke the light of his knowledge with sloth or fear, but we must rather endeavor that our faith may shine before others to give light, and to show the way to them; for the inheritance of the kingdom of heaven is not such, that even the least portion can be taken from us, if many be made partakers thereof; but if others be made co-heirs with us, it shall rather increase our glory, Furthermore, we must mark how far he is from vainglory; for he calleth them to be his school-fellows, being himself ready to learn. This is the true study of godliness, when as together with zeal there appeareth such plainness, ⁶⁷⁸ that we are not ashamed to depend upon the mouth of God. For many are pricked forward with ambition, to employ themselves in teaching the ignorant; and foolish babbling discovereth their folly, when as they huddle out words more earnestly, and they would have none heard but themselves. But this alone ought to be the drift of all men, to bring themselves and all the whole world under God, that when men are subdued unto true humility, he alone may have the preeminence. Let not him which excelleth in the faculty and grace of teaching refuse to teach his brethren, so that he be free from boasting, and proud desire to excel. Let him to whom it was not granted to be a teacher keep himself within his bounds. Let neither of them desire mastership, as James teacheth them; but let one so edify another, that neither the learned, neither the unlearned, be ashamed to be brought into order.

Notwithstanding, it is demanded, ⁶⁷⁹ what kinsfolks he could have in Judea, seeing that he was an alien, and was come thither only by reason of war, which continued but for a short time? As I affirm nothing, so I embrace this as most probable, that he had some in his garrison which were his kinsmen; for neighbors, and those which were of acquaintance were wont to serve under one captain. And we need not doubt of this, but that Cornelius’ kinsmen were desirous to be under him, forasmuch as he was a centurion. He calleth familiar friends αναγκαιους, as those are called of the Latins, Necessarii, which are nearer together. ⁶⁸⁰

25.Falling down at his feet, he worshipped Here is the word προσεκυνησεν, which signifieth to testify honor or worship, either by bowing the knee or ducking down the head, or by any other gesture. Now, the question is, whether Peter refuteth this worship for modesty’s sake only, or he disalloweth it as a thing altogether unlawful? It appeareth that Cornelius’ fact displeased Peter, by the reason which is by and by added, Arise, for even I am a man. For we may gather that there was some divine thing in that worship, because he did ascribe unto mortal man the honor which is due to God alone. But we must not think that Cornelius did count Peter instead of God; for if he translated God’s honor unto mortal man, where is that godliness and religion, with the title whereof he was of late adorned? Therefore, I think that he meant nothing less than to spoil God of his lawful worship, that he might give it to man; but forasmuch as he meant to give singular honor unto the prophet and apostle of Christ, he fell into an immoderate token of reverence, and so he offended in excess.

For it can scarce be expressed in words how prone men are to fall to superstition, when as that honor is given to the ministers of Christ, which hath any small show of divine worship; for we fall easily unawares into that whereof we thought full little. There were less danger in a king or in the chief chieftains of this world; for he which falleth down before a king keepeth himself within the bounds of earthly and civil honor. But the case standeth otherwise in the ministers of Christ; for as their office is spiritual, so if any man fall down at their feet to worship them, this honor hath in it some spiritual thing. For we must put a difference between civil worship, which men use among themselves in respect of civil order, and that under which is contained religion, or which respecteth directly the honor of God; as also between laws which are made for temporal regimen, or which bind the conscience. For certain foolish men are deceived too far, who think that kneeling is in this place condemned simply and of itself. But this is that which I said, Cornelius doth not here salute his proconsul, or the emperor, after any civil sort; but being stricken with wondering when he saw Peter, he honoreth him as he would have honored God, if he had been present; so that he giveth man more than is meet, having, as it were, forgotten himself. He thought nothing less (as I have already said) than to rob God of any part of his honor, that he might give that to man which he took from him. But when as the worship which is given to man hath somewhat which is, as it were, linked with the honor of God, men fall into a fault contrary to their hope and opinion, so that they extol man above his degree, and give him the worship which is due to God.

The Papists, omitting that distinction, snatch only at one member for they handle religious worship only. To the end they may ascribe some part thereof, with some honest color, unto creatures, they cut [subdivide] it into latria, dulia, and hyperdulia. They give latria to God alone; as if they should say, that the adoration of worship is due to him alone. They make dulia common to the dead and their bones, to images and pictures. They assign their hyperdulia to the Virgin Mary, and to the cross whereon Christ hanged. That I may omit to say that they babble through childish ignorance, how many of them do understand that rotten distinction? Neither do I speak only of the common sort, but of the chieftains. Therefore, all their worshippings must needs be infected and corrupt with wicked superstition, seeing they unadvisedly match creatures with God. But Luke saith not in this place that Cornelius gave to Peter latria, (or the honor due to God;) he useth only the general word worshipped, and he addeth, notwithstanding, that he was reproved, because he did wickedly extol man higher than became him. Surely, if that new opinion concerning the adoration which is called dulia had any place, Peter ought to have admonished Cornelius that he should not go beyond dulia. But because no worship whereunto religion is annexed, and the respect of God’s honor, doth leave to God his honor untouched, what man soever it have; therefore, Peter is content with this one only reason that he is a man. Moreover, I would gladly know of the Papists, whether they think that John was so blockish, that he would take the honor due to God, which they call latria, and give it to the angel? Surely, there was nothing else that caused him to worship the angel, save only too much and preposterous reverence, and that in honor of God, whose glory shone in the angel; notwithstanding his fact is condemned. Therefore, to the end we may give God that which is his own, let the spiritual worship, under which is comprehended religion, remain whole and sound to him.

28.Ye know that it is not lawful This seemeth to be no friendly preface, and such as may rather harden ⁶⁸¹ than win their hearts, when as they hear that they are accounted so unclean, that with their familiarity and conference they pollute the saints; which must needs be a great reproach for them. But it was needful for Peter thus to speak, lest they should suspect that he had an evil conscience, because, contrary to the custom delivered by the fathers, he came. ⁶⁸² But when as he affirmeth that he was sent of God, all such suspicion is taken away and purged. Moreover, he mitigateth very well by these words the offense which did stick in their minds, by reason of an old grudge which was between the Jews and the Gentiles, so that he could by no means have entered his speech better, For he pronounceth that those are now clean who were before unclean, so that they have mutual fellowship now with the saints. Furthermore, whereas he said that it was wickedness for the Jews to go in unto the Gentiles, we must know that this came not so much from the law, as from the observation of the fathers. God had forbidden, indeed, that they should (not) entangle themselves with marriages or covenants, (Deu 7:3;) they were never forbidden to eat with them, or to use the common businesses of life. But lest that familiarity might entice them into that which was forbidden, they observed the custom delivered by the fathers, so that they did not company together. It is to no end to dispute here whether that tradition did bind men’s consciences; for Peter doth not teach ⁶⁸³ what is lawful according to God, but what was commonly used.

No man He maketh the sum and end of the vision more plain, when he referreth that unto men which was spoken of meats. And whereas he saith, that no man is unclean, it may not be understood of (all) particular persons; for it is certain that all unbelievers are polluted with uncleanness of conscience, so that they pollute those things which are otherwise pure, when as they do but touch them. Paul also saith that their children remain unclean until they be cleansed by faith. Finally, if faith alone do purge and purify the hearts of men, unbelief doth make the same profane. But Peter ⁶⁸⁴ compareth the Jews and the Gentiles together in this place; and because the wall of separation was pulled down, and the covenant of life ⁶⁸⁵ is now common to them both alike, he saith that those are not to be counted aliens who are made partakers of God’s adoption.

29. We must also note that which he addeth, that he came without gainsaying, For this is the holy silence of faith, when as without murmuring against God we receive that meekly which he commandeth, abandoning ⁶⁸⁶ all contrary reasons which intrude themselves.

Because this answer of Cornelius containeth only the bare repetition of the history, I shall not need to stand long about that. The sum is, that he called Peter at the commandment of God.

30.I was fasting Many Greek books ⁶⁸⁷ have ημην, I sat. The old interpreter omitteth the word fasting, which I think was done through error or negligence, because it is expressed in all the Greek books. ⁶⁸⁸ Furthermore, he maketh express mention of fasting, partly that we may know that he prayed not coldly, or overfields ⁶⁸⁹ at that time; secondly, that the vision may be the less suspected. For doubtless the brain of a man that is fasting (where there is moderate sobriety) doth not easily admit any strong imaginations, wherein appear images and strange forms, whereby men are deceived. ⁶⁹⁰ Therefore Cornelius’ meaning is, that he was earnestly bent to pray, at such time as the angel appeared to him, and that his mind was free from all such lets which use to make men subject to fantasies and imaginations. ⁶⁹¹ And to the same end tendeth the circumstance of time, that this was done when it was now fair daylight, three hours before the going down of the sun.

A man stood in shining garment He calleth him a man, whom he knew was an angel of God; but it is a common thing for the name of the visible form wherein God or his angels appear to be translated unto him or them; so Moses doth sometimes call them angels, and sometimes men, which appeared to Abraham in shape of men. The shining garment was a token of heavenly glory, and, as it were a sign of the divine Majesty which appeared ⁶⁹² in the angel. The evangelists declare, that there was such brightness in Christ’s garment when he showed his glory to the three disciples in the mount. The same thing do they witness of the angels which were sent to testify Christ’s resurrection. For, as the Lord beareth with our infirmity thus far that he commandeth his angels to descend under form of our flesh, so he casteth out upon them certain beams of his glory, that the commandments which he hath committed to them may be the more reverenced and believed. Here ariseth a question, whether that were a true and natural body, and whether that were a garment in deed, or Cornelius did only see such a shape and show; and though this be not so necessary to be known, and we can scarce affirm any thing for a truth, ⁶⁹³ yet it seemeth to me more probable as touching conjecture, that God to whom it belongeth to create all things gave to the angel a true body, and did clothe the same with a most gorgeous garment; but so soon as the angel had ended his embassage, I think he was restored to his own nature, the body and garment being brought to nought, and that he suffered no human thing ⁶⁹⁴ so long as he was in the shape of man.

Cornelius was a Roman by nationality, but had become a believer in the true God of creation, as revealed in nature and in the Scriptures. It is very doubtful, however, that he was a full proselyte to the Jews' religion. Peter's call to witness to Cornelius may be regarded as the official divine extension of the blessings of Israel to the Gentiles."

Even though Cornelius had not known about Christ, nor was he a practitioner of the Jewish system of sacrifice and worship, he nevertheless was a "devout man, and one that feared God ... which gave much alms to the people, and prayed to God alway" (Act 10:2), and God was pleased with this. While these actions were not capable of earning salvation, his sincere acceptance and practice of the limited spiritual light that he had received resulted in God sending more light to him. It may be that this is a model of how God may deal with those men and women of any time and nation who do accept and follow such light as they have."

The cleansing work of Christ on the cross applied not only to the forgiveness of sins, but even to the distinction between clean and unclean animals (compare Leviticus 11, 1Ti 4:4, 1Ti 4:5). Most especially it removed the barrier between Jew and Gentile, as was made plain to Peter by this vision (Eph 4:11-22)."

Caesarea was a large and attractive city on the sea coast about sixty-five miles northwest of Jerusalem. It was the capital of the Roman province of Judaea, where Pontius Pilate had his palace. Its remains are a popular tourist attraction today. An inscription actually bearing a reference to Pilate was excavated in 1960."

Cir, am 4045, ad 41

in : Act 8:40, Act 21:8, Act 23:23, Act 23:33, Act 25:1, Act 25:13

a centurion : Act 22:25, Act 27:1, Act 27:31, Act 27:43; Mat 8:5-13, Mat 27:54; Luk 7:2

Italian : The Italian band, or rather cohort, σπειρα [Strong’ s G4686], (a regiment sometimes consisting of from 555 to 1,105 infantry), is not unknown to the Roman writers (see Tacitus); and Gruter gives an inscription in which it is mentioned, which was found in the Forum Sempronii, on a fine marble table. Act 27:1

devout : Act 10:7, Act 10:22, Act 2:5, Act 8:2, Act 13:50, Act 16:14, Act 22:12; Luk 2:25

one : Act 10:35, Act 9:31, Act 13:16, Act 13:26; 1Ki 8:43; 2Ch 6:33; Job 1:1; Psa 102:15; Ecc 7:18; Isa 59:19; Dan 6:26; Rev 15:4

with : Act 10:7, Act 16:15, Act 18:8; Gen 18:19; Jos 24:15; Job 1:5; Psa 101:6-8

which : Act 10:4, Act 10:22, Act 10:31, Act 9:36; Psa 41:1; Isa 58:7, Isa 58:8; Luk 7:4, Luk 7:5; Rom 15:26, Rom 15:27; 2Co 9:8-15

and prayed : Act 9:11; Psa 25:5, Psa 25:8, Psa 25:9, Psa 55:17, Psa 86:3 *marg. Psa 88:1, Psa 119:2; Pro 2:3-5; Dan 6:10,Dan 6:16, Dan 6:20; Mat 7:7, Mat 7:8; Luk 18:1; Col 4:2; 1Th 5:17; Jam 1:5

saw : Job 4:15, Job 4:16; Dan 9:20,Dan 9:21

about : Act 10:30, Act 3:1; Mat 27:46; Luk 23:44-46

an : Act 5:19, Act 11:13, Act 12:7-11, Act 27:23; Luk 1:11, Luk 2:10,Luk 2:11, Luk 2:13; Heb 1:4, Heb 1:14

Cornelius : Act 9:4; Exo 33:17; Isa 45:4

he was : Dan 10:11; Luk 1:12, Luk 1:29, Luk 24:5

What : Act 9:5, Act 9:6, Act 22:10; 1Sa 3:10

thy : Act 10:31; 2Ch 6:33, 2Ch 32:24; Psa 141:2; Isa 43:26; Mal 3:16; Luk 1:13; Phi 4:6

thine : Isa 45:19; Phi 4:18; Heb 6:10, Heb 13:16

send : Act 10:32, Act 9:38, Act 15:7, Act 16:9

whose : Mar 3:16; Joh 1:42

one : Act 9:43

he shall : Act 9:6, Act 11:13, Act 11:14; Joh 7:17; Rom 10:14-17; Eph 4:8-12

two : Act 10:2; Gen 24:1-10,Gen 24:52; Jdg 7:10; 1Sa 14:6, 1Sa 14:7; 1Ti 6:2; Phm 1:16

and a : Act 10:1; Mat 8:9, Mat 8:10; Luk 3:14

he sent : Act 10:33, Act 26:19; Psa 119:59, Psa 119:60; Ecc 9:10; Gal 1:16

Peter : Act 10:8, Act 11:5-10; 1Sa 9:25; Zep 1:5; Mat 6:6; Mar 1:35, Mar 6:46; 1Ti 2:8

the sixth : Act 6:4; Psa 55:17; Dan 6:10; Mat 20:5, Mat 27:45; Eph 6:18

he became : Mat 4:2, Mat 12:1-3, Mat 21:18

he fell : Act 22:17; Num 24:4, Num 24:16; Eze 8:1-3, Eze 11:24, Eze 40:2; 2Co 12:2-4; Rev 1:10, Rev 4:2, Rev 4:3

saw : Act 7:56; Eze 1:1; Luk 3:21; Joh 1:51; Rev 4:1, Rev 11:19, Rev 19:11

and a : Gen 49:10; Isa 11:6-14, Isa 19:23-25, Isa 43:6, Isa 56:8; Mat 8:11, Mat 13:47, Mat 13:48; Joh 11:52, Joh 12:32; Rom 1:16, Rom 3:29-31, Rom 9:4, Rom 15:9-12, Rom 16:25, Rom 16:26; Gal 2:15, Gal 3:28; Eph 1:10, Eph 3:6; Col 3:11

vessel : The word σκευος [Strong’ s G4632], which corresponds to the Hebrew kelee , denotes every kind of vessel or utensil, anything which may be considered as a receptacle; and is therefore applicable to a sheet οθονη [Strong’ s G3607], or anything woven from flax, tied up at the four corners, which our word vessel is not.

Gen 7:8, Gen 7:9; Isa 11:6-9, Isa 65:25; Joh 7:37; 1Co 6:9-11

Rise : Act 10:10; Jer 35:2-5; Joh 4:31-34

kill : Or, sacrifice and eat, θυσον [Strong’ s G2378], και [Strong’ s G2532], φαγε [Strong’ s G5315]. The spirit of the heavenly direction seems to be this, say Dr. A. Clarke, ""The middle wall of the partition is now pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is preparedcaps1 . gcaps0 o and offer it to God; and let thy soul feed on the fruits of his mercy,""etc.

Not : Gen 19:18; Exo 10:11; Mat 16:22, Mat 25:9; Luk 1:60

for : Lev. 11:1-17, Lev 20:25; Deut. 14:1-29; Eze 4:14, Eze 44:31

What : Act 10:28, Act 11:9, Act 15:9, Act 15:20,Act 15:29; Mat 15:11; Rev 14:14-17, Rev 14:20; 1Co 10:25; Gal 2:12, Gal 2:13; 1Ti 4:3-5; Tit 1:15; Heb 9:9, Heb 9:10

thrice : Gen 41:32; Joh 21:17; 2Co 13:1

while : Act 10:19, Act 2:12, Act 5:24, Act 25:20; Joh 13:12; 1Pe 1:11

the men : Act 10:7-18, Act 9:43

and asked : Act 10:5, Act 10:6, Act 11:11

the Spirit : Act 8:29, Act 11:12, Act 13:2, Act 16:6, Act 16:7, Act 21:4; Joh 16:13; 1Co 12:11; 1Ti 4:1

and get : Act 8:26, Act 9:15, Act 15:7; Mar 16:15

for : Act 9:17, Act 13:4; Isa 48:16; Zec 2:9-11

Behold : Joh 1:38, Joh 1:39, Joh 18:4-8

what : Act 10:29; Mar 10:51

Cornelius : Act 10:1-5

a just : Act 24:15; Hos 14:9; Hab 2:4; Mat 1:19; Mar 6:20; Luk 2:25, Luk 23:50; Rom 1:17; Heb 10:38, Heb 12:23

of good : Act 6:3, Act 22:12; Luk 7:4, Luk 7:5; 1Ti 3:7; Heb 11:2; 3Jo 1:12

and to : Act 10:6, Act 10:33, Act 11:14; Joh 5:24, Joh 6:63, Joh 6:68, Joh 13:20, Joh 17:8, Joh 17:20; Rom 10:17, Rom 10:18; 2Co 5:18; 2Pe 3:2

and lodged : Gen 19:2, Gen 19:3, Gen 24:31, Gen 24:32; Jdg 19:19-21; Heb 13:2; 1Pe 4:9

on : Act 10:29, Act 10:33; Ecc 9:10

and certain : Act 10:45, Act 9:38, Act 9:42, Act 11:12; 2Co 8:21

the morrow : Act 10:9

Caesarea : This city, once an obscure fortress called Strato’ s Tower, was built and superbly decorated by Herod the Great and called Cesarea, in honour of Augustus Cesar, to whom he dedicated it in the 28th year of his reign. It was situated on the shore of the Mediterranean, between Joppa and Dora, with a haven, rendered by Herod the most convenient on the coastcaps1 . acaps0 ccording to Ibn Idris and Abulfeda, 30 miles from Jaffa or Joppa, 32 from Ramlay, and 36 from Acco or Ptolemais; and, according to Josephus, 600 stadia, or 75 miles from Jerusalem, though the real distance is probably not more than 62 miles. Nothing now remains of the former splendour of Cesareacaps1 . tcaps0 he supposed sites of the ancient edifices are mere mounds of indefinable form; the waves wash the ruins of the mole, the tower, and the port; the whole of the surrounding country is a sandy desert; and not a creature except beasts of prey, resides within many miles of this silent desolation.

and had : Isa 2:3; Mic 4:2; Zec 3:10, Zec 8:20-23; Mat 9:9, Mat 9:10; Mar 5:19, Mar 5:20; Luk 5:29; Joh 1:41-49, Joh 4:28, Joh 4:29, Joh 1:1-3

and fell : Act 14:11-13; Dan 2:30,Dan 2:46; Mat 8:2, Mat 14:33; Rev 19:10, Rev 22:8, Rev 22:9

Stand : Act 14:14, Act 14:15; Isa 42:8, Isa 48:13; Mat 4:10; 2Th 2:3, 2Th 2:4; Rev 13:8, Rev 19:10, Rev 22:9

and found : Act 10:24, Act 14:27; Joh 4:35; 1Co 16:9; 2Co 2:12; Col 4:3

that it : Act 11:2, Act 11:3, Act 22:21, Act 22:22; Joh 4:9, Joh 4:27, Joh 18:28; Gal 2:12-14

but : Act 10:15, Act 10:34, Act 11:9, Act 15:8, Act 15:9; Isa 65:5; Luk 18:11; Eph 3:6, Eph 3:7

as soon : Act 10:19, Act 10:20; Psa 119:60; 1Pe 3:15

I ask : Act 10:21

Four : Act 10:7-9, Act 10:23, Act 10:24

I was : Act 10:3; Ezr 9:4, Ezr 9:5; Neh 9:1-3; Dan 9:20,Dan 9:21

behold : Act 1:10; Mat 28:3; Mar 16:6; Luk 24:4

In Cesarea - See the notes on Act 8:40.

Cornelius - This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that he was "a proselyte of the gate"; that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of I Peter Act 11:1-3 shows that the other apostles regarded him as a Gentile. In Act 10:28, Peter evidently regards him as a foreigner - one who did not in any sense esteem himself to be a Jew. In Act 11:1, it is expressly said that "the Gentiles"had received the Word of God, evidently alluding to Cornelius and to those who were with him.

A centurion - One who was the commander of a division in the Roman army, consisting of 100 men. A captain of 100. See the notes on Mat 8:5.

Of the band - A division of the Roman army, consisting of from 400 to 600 men. See the notes on Mat 27:27.

The Italian band - Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places.

A devout man - Pious, or one who maintained the worship of God. See the notes on Luk 2:25. Compare Act 2:5; Act 8:2.

And one that feared God - This is often a designation of piety. See notes on Act 9:31. It has been supposed by many that the expressions here used denote that Cornelius was a Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands who in some unknown way have been taught the evils of idolatry and the necessity of a purer religion, and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the Word of eternal life, as Cornelius was. A few other instances have been found by missionaries in pagan lands of those who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.

With all his house - With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.

Much alms - Large and liberal charity. This is always an effect of piety. See Jam 1:27; Psa 41:1.

Prayed to God alway - Constantly; meaning that he was in the regular habit of prayer. Compare Rom 12:12; Luk 18:1; Psa 119:2; Pro 2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the facially of Cornelius is mentioned as being also under the influence of religion, it is, perhaps, not a forced inference that he observed family worship.

He saw in a vision - See the notes on Act 9:10.

Evidently - Openly; manifestly.

About the ninth hour - About 3 o’ clock p. m. This was the usual hour of evening worship among the Jews.

An angel of God - See the notes on Mat 1:20. Compare Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion - the introduction of the gospel to a Gentile, and hence, to the entire Gentile world - was probably the chief reason why an angel was commissioned to visit the Roman centurion. Compare Act 16:9-10.

And when he looked on him - Greek: Having fixed his eyes attentively on him.

He was afraid - At the suddenness and unexpected character of the vision.

What is it, Lord? - This is the expression of surprise and alarm. The word "Lord"should have been translated "sir,"since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act 9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?"

Are come up for a memorial - Are remembered before God. Compare Isa 45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa 1:11-15; Amo 5:21-22; 1Sa 15:22, "To obey is better than sacrifice, and to hearken than the fat of rams,"Hos 6:6; Ecc 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:

(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.

(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. "All their works they do to be seen of men"; and in their heart there is "no good thing toward the Lord God of Israel."Compare 1Ki 14:13; 2Ch 19:3. Who ever hears of a man that "fears God,"and that prays, and that instructs his household in religion, that depends on morality for salvation?

(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.

(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God’ s mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was - disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.

He lodgeth - He remains as a guest at his house. See Act 9:43.

By the sea-side - Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams or of any body of water to convey away the filth produced in the operation of dressing skins.

A devout soldier - A pious man. This is an instance of the effect of piety in a military officer. Few people have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the disadvantages of a camp are not necessarily hostile to the existence of piety. Compare Luk 3:14.

And when ... - "It has been remarked that from Joppa, Jonah was sent to preach to the Gentiles at Nineveh, and that from the same place Peter was sent to preach to the Gentiles at Caesarea"(Clarke).

Peter went up ... - The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer. See the notes on Mat 6:6; Mat 9:2. Even when there was no room constructed on the roof, the roof was a common resort for retirement and prayer. Around the edge a battlement or parapet was commonly made, within which a person could be quite retired from public view. "At Jaffa, the ancient Joppa,"says Prof. Hackett (lllustrations of Scripture, p. 81), "where Peter was residing at the time of his vision on the house-top, I observed houses furnished with a wall around the roof, within which a person could sit or kneel without any exposure to the view of others, whether on the adjacent houses or in the streets. At Jerusalem I entered the house of a Jew early one morning, and found a member of the family, sitting secluded and alone on one of the lower roofs, engaged in reading the Scriptures and offering his prayers."

Dr. Thomson (Land and the Book, vol. i. p. 52) says of these roofs, "When surrounded with battlements, and shaded by vines trained over them, they afford a very agreeable retreat, even at the sixth hour of the day - the time when Peter was favored with that singular vision, by which the kingdom of heaven was thrown open to the Gentile world."

About the sixth hour - About twelve o’ clock (at noon). The Jews had two stated seasons of prayer, morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus, David says Psa 55:17, "Evening and morning, and at noon, will I pray, and cry aloud."Thus, Daniel "kneeled upon his knees three times a day and prayed,"Dan 6:10, Dan 6:13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours (Clem. Alex. as quoted by Doddridge). Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.

And he became very hungry - Prom the connection, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o’ clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon, at which time they observed their feasts. See Jahn’ s Bible. Archaeol. section 145.

He fell into a trance - Greek: an ecstasy, ἔκστασις ekstasis , fell upon him. In Act 11:5, Peter says that in a trance he saw a vision. The word "trance, or ecstasy,"denotes "a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended."It is a high species of abstraction from external objects, when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus, Balaam is said to have seen the vision of the Almighty, falling into a trance Num 24:4, Num 24:16; thus Paul, in praying in the temple, fell into a trance Act 22:17; and perhaps a similar state is described in 2Co 12:2. This effect seems to be caused by so intense and absorbing a train of thought as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of reverie, or absence of mind, which Dr. Rush describes as "induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects"( Diseases of the Mind , p. 310, ed. Philadelphia, 1812). In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects.

And saw heaven opened - Act 7:56. See the notes on Mat 3:16. This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and as if it were opened to present an opportunity for anything to descend. It is language that is highly figurative.

And a certain vessel - See the notes on Act 9:15.

As it had been - It is important to mark this expression. The sacred writer does not say that Peter literally saw such an object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended.

Knit at the four corners - Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet.

Wherein ... - This particular vision was suggested by Peter’ s hunger, Act 10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of divine origin. See Rev 21:2.

I have never eaten ... - In the Old Testament God had made a distinction between clean and unclean animals. See Lev. 11:2-27; Deut. 14:3-20. This law remained in the Scriptures, and Peter pled that he had never violated it, implying that he could not now violate it, as it was a law of God, and that, as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law and the command which he now received in the vision there was an apparent variation, and Peter naturally referred to the well known and admitted written Law. One design of the vision was to show him that that Law was now to pass away.

That is common - This word properly denotes "what pertains to all,"but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word "common"came to be opposed to the word "sacred,"and to denote what was in common use among the pagans, hence, that which was "profane,"or "polluted."Here it means the same as "profane,"or "forbidden."

Unclean - Ceremonially unclean; that is, what is forbidden by the ceremonial law of Moses.

What God hath cleansed - What God has pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Perhaps Peter would suppose that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Act 10:17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane - the entire Gentile world - might now be admitted to similar privileges with the Jews. That barrier was robe broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph 2:14; Gal 3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which were founded on such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles labored to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts 15; and Rom. 14\endash 15:

This was done thrice - Three times, doubtless to impress the mind of Peter with the certainty and importance of the vision. Compare Gen 41:32.

Doubted in himself - Doubted in his own mind. He was perplexed, and did not know how to understand it.

Behold, the men ... - We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of God’ s providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.

Before the gate - The word here rendered "gate," πυλῶνα pulōna refers properly to the porch or principal entrance to an Eastern house. See the notes on Mat 9:2; Mat 26:71. It does not mean, as with us, a gate, but rather a door. See Act 12:13.

The Spirit - See the notes on Act 8:29. Compare Isa 65:24, "And it shall come to pass, that before they call I will answer,"etc.

To hear words of thee - To be instructed by thee.

And lodged them - They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first the angel appeared to Cornelius. On the second the messengers arrived at Joppa, Act 10:9. On the third, Peter returned with them, Act 10:23; and on the fourth they arrived at Caesarea, Act 10:24, Act 10:30.

And certain brethren - Some Christians. They were six in number, Act 11:12. It was usual for the early Christians to accompany the apostles in their journeys. See Rom 15:24; Act 15:3; 3Jo 1:6; 1Co 16:6, 1Co 16:11. As this was an important event in the history of the church - the bearing of the gospel to a Gentile - it was more natural and proper that Peter should be attended with others.

His kinsmen - His relatives, or the connections of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.

Fell down at his feet - This was an act of profound regard for him as an ambassador of God. In Oriential countries it was usual for persons to prostrate themselves at length on the ground before men of rank and honor. "Worshipped him"This does not mean religious homage, but civil respect - the homage, or profound regard which was due to one in honor. See the notes on Mat 2:2.

Stand up ... - This does not imply that Peter supposed that Cornelius intended to do him religious reverence. It was practically saying to him, "I am nothing more than a man as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due"(Doddridge).

And as he talked with him - He probably met him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him.

It is an unlawful thing - This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was, at any rate, the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Lev 18:24-30; Deu 7:3-12; compare Ezr 9:11-12. This command the Jews perverted, and explained it as referring to contact of all kinds, even to the exercise of friendly offices and commercial transactions. Compare Joh 4:9.

Of another nation - Greek: another tribe. It refers here to all who were not Jews.

God hath showed me - Compare Act 15:8-9. He had showed him by the vision, Act 10:11-12.

Any man common or unclean - See the notes on Act 10:14. That no man was to be regarded as excluded from the opportunity of salvation, or was to be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles was broken down, and all were to be regarded as capable of being saved.

Without gainsaying - without "saying anything against it"; without hesitation or reluctance.

I ask, therefore ... - The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Act 10:22. But Peter now desired from his own lips a more particular statement of the considerations which had induced him to send for him.

For what intent - For what purpose or design.

Four days ago - See the notes on Act 10:23.

Until this hour - The ninth hour, or three o’ clock, p. m. See Act 10:3.

A man - Called, in Act 10:3, an angel. He had the appearance of a man. Compare Mar 16:5.

In bright clothing - See the notes on Mat 28:3.