Acts 10:9–33

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

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together - the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, Joh 18:28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Eph 3:6. Now here observe, I. The circumstances of this vision. 1. It was when the messengers sent from Cornelius were now nigh the city, Act 10:9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them. 2. It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Psa 55:17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour. 3. It was when he became very hungry, and was waiting for his dinner (Act 10:10); probably he had not that day eaten before, though doubtless he had prayed before; and now he would have eaten, ēthele geusasthai - he would have tasted, which intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread. II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, Co2 12:2, Co2 12:3. See Gen 15:12; Act 22:17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven - that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom 16:25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Rev 21:2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col 3:11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Psa 8:4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven! 4. He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (Act 10:13): "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. 5. He stuck to his principles, and would by no means hearken to the motion, though he was hungry (Act 10:14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case (Act 10:15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New Testament dispensation, taken off that restraint, and set the matter at large - has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God hath cleansed, and in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, Act 10:16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every nation (Rev 7:9); but they are such as God has cleansed. III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, Act 10:17, Act 10:18. 1. What Christ did, Peter knew not just then (Joh 13:7): He doubted within himself what this…

Not so, Lord--See Marginal reference. I have never eaten anything that is common--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].

What God hath cleansed, that call not thou common--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.

On the morrow, as they went on their journey,.... From Caesarea to Joppa; Joppa is said to be six and thirty miles distant from Caesarea; so far Caesarea was from Lydda, but it seems to be further from Joppa; for according to Josephus (b), from Joppa to Antipatris were a hundred and fifty furlongs, which are almost nineteen miles, and from thence to Caesarea were twenty six miles; unless there was a nearer way by the sea shore, as there was a way by that from Caesarea to Joppa, of which the above author makes mention (c); wherefore they must either have set out the evening before, or early that morning, to get to Joppa by the sixth hour, or twelve o'clock at noon; as it seems they did, by what follows: and drew nigh unto the city; that is, of Joppa, were but a little way distant from it: Peter went up upon the housetop to pray; the roofs of houses in Judea were flat, and persons might walk upon them, and hither they often retired for devotion and recreation; See Gill on Matthew 10:27, Matthew 24:17, it was on the former count, namely for prayer, that Peter went up thither, and that he might, be private and alone, and undisturbed in the discharge of that duty. This being at a tanner's house, though not in his shop, brings to mind a canon of the Jews (d), "a man may not enter into a bath, nor into a tanner's shop, near the Minchah,'' or time of prayer. Now this was about the sixth hour or twelve o'clock at noon, when Peter went up to pray; at which time the messengers from Cornelius were near the city of Joppa; this was another time of prayer used by the Jews, and is what they call the great Minchah, which began at the sixth hour and an half, and so was as is here said, about the sixth hour See Gill on Acts 3:1. (b) Antiqu. l. 13. c. 13. (c) De Bello Jud. l. 5. c. 14. (d) Misn. Sabbat, c. 1. sect. 2.

And he became very hungry,.... It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah: and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers: but while they made ready, while Simon's family were getting dinner ready, preparing the food for it: he fell into a trance; or an ecstasy, or an ecstasy fell upon him; it was what was supernatural, and came from above, and did not arise from any natural cause in him; he was as it were out of the body, and entirely in the spirit; all the bodily organs and senses were shut up, and all sensible objects removed from him; and he was wholly intent on what was proposed to him in the vision, which filled him with wonder and astonishment. (e) Maimon. & Bartenora in Misn. Sabbat. ib.

And saw heaven opened,.... Not literally, as at the baptism of Christ, and the stoning of Stephen; but in a visionary way, and which was an emblem of the opening and revealing the mystery of the calling of the Gentiles, which in other ages was not made known, as it now and afterwards was: and a certain vessel descending unto him, as it had been a great sheet: which seems to represent the church of God, whose original is from heaven, and consists of persons born from above, who have their conversation in heaven, and were designed for it; and especially as under the Gospel dispensation, which Peter had a vision of in this emblematic way; the doctrines and ordinances of which are from heaven: and which may be compared to a linen sheet for its purity and holiness; through the blood and righteousness of Christ, and the grace of his Spirit, and with respect to its discipline and conversation; and so to a great one for its largeness; for though the number of its members, when compared with the world, are few, yet in themselves are a number which no man can number; and though it was but small at first, yet the Gospel being carried among the Gentiles it increased, and in the last times will be large: knit at the four corners; which may denote the preaching of the Gospel, and the spread of it, and the planting of churches by it in the four parts of the world; and also the church being knit to Christ, and the members of it one to another: and let down to the earth; for Peter to see it, and where it was to continue for a while, even to the second coming of Christ, and when the whole church of the firstborn will be let down to earth again; see Revelation 21:2.

Wherein were all manner of four-footed beasts of the earth,.... Not as if they were painted upon it, and these were only pictures and representations of them made on the linen sheet; but as if they really add actually were upon it alive; since Peter is afterwards called upon to kill and eat: and these design four-footed beasts of every kind, that are tame, as distinct from the wild ones, after mentioned, as horses, camels, oxen, sheep, hogs, dogs, &c. and wild beasts; lions, tigers, panthers, bears, &c. This clause is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions: and creeping things; the above copy and versions here add, "of the earth", which they omit in the first clause; these intend serpents, snakes, worms, &c: and fowls of the air; birds of all sorts: now the whole of this signifies, that the church of Christ, under the Gospel dispensation, consists of all sorts of persons, of all nations, Jews and Gentiles, the one being reckoned clean, the other unclean; of men of all sorts of tempers and dispositions, comparable to wild or tame beasts; and of all sorts of sinners, who before conversion have been greater or lesser sinners; as well as denotes that the distinction of food under the ceremonial law was now ceased. This is not designed to represent that there are good and bad in Gospel churches, as there certainly are and much less that immoral persons are to be received and retained there; but that those who have been of the blackest character, if called by grace, should be admitted into them; and chiefly to show that Gentiles reckoned unclean, when converted, are not to be rejected.

And there came a voice to him,.... Formed by an angel, or rather by Christ himself: rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.

But Peter said, not so, Lord,.... God forbid I should do this, so contrary to the law of God, and to my own practice, throughout the whole course of my life: for I have never eaten anything that is common or unclean; in a ceremonial sense, which was in common use with Gentiles, but unclean by the law of Moses: this shows that Peter as yet closely adhered to the ceremonial law, nor did he know that it was abolished by Christ; and notwithstanding the commission given to him and the rest of the apostles to preach the Gospel to every creature, and the extraordinary gifts of speaking with divers tongues for that purpose, bestowed on them at the day of Pentecost; yet he and they remained greatly strangers to the calling of the Gentiles, and the admitting of them to a civil and religious conversation with them; the knowledge of every truth was not at once communicated to them, but gradually, as it pressed the Lord to enlighten their minds.

And the voice spake unto him again the second time,.... The following words, what God hath cleansed; that is, hath pronounced clean and lawful to be used, as he now had all sorts of food, Matthew 15:11. that call not thou common; or pronounce it to be unholy or unclean, and unlawful to be used: and the same holds good of men, as well as things; for as hereby the Lord instructed Peter, that there was nothing of itself common, or unclean, and unfit for use; so that no man, not any Gentile, Barbarian, Scythian, or be he who he would, was common or unclean, and his company to be avoided as such. Distinctions both of men and meats were now to be laid aside; and the Jews themselves own, that what is now unclean, will be clean in the time to come, or the times of the Messiah; they say (f), "every beast which is unclean in this world, the holy blessed God , cleanses it, in the time to come, (the times of the Messiah,) as they were at first clean to the sons of Noah Genesis 9:3, wherefore, as the herb was clean to all, and as the beasts were clean to the sons of Noah; so also in the time to come he will loose what he has bound, or forbidden.'' And particularly they observe, that a swine is call from "to return", because the Lord will return it unto Israel. (g). (f) R. Moses Haddarsan in Galatin. l. 11. c. 12. & Bereshit Rabba in Pugio Fidei, c. 12. sect. 1.((g) Abarbinel Rosh Amana, c. 12. fol. 18. 2.

This was done thrice,.... That is, either the voice spoke the same words three times, or the sheet was let down three times; and it may be both; it may be, that every time the voice was spoke, the sheet was let down: this was done, not with respect to any mystical meaning in the number three, but for the confirmation of Peter, that he might be the more firmly assured of the truth of the things represented unto him: and the vessel was received up again into heaven; to denote, that when the general assembly and church of the firstborn, whose names are written in heaven, whether Jews or Gentiles, are all gathered in, by the preaching of the Gospel to them, they will be taken up to heaven, their original and native place, and be for ever with the Lord; as well as to certify to Peter, that what was now shown him on earth, concerning the taking away the distinction of men and meats, was ratified in heaven.

upon the housetop--the flat roof, the chosen place in the East for cool retirement. the sixth hour--noon.

all manner of four-footed beasts, &c.--that is, the clean and the unclean (ceremonially) all mixed together.

done thrice--See Gen 41:32.

Acts 10:17-23 17. And as Peter doubted in himself what vision this should be which he had seen, behold, two men, sent from Cornelius, inquiring for Simon's house, stood at the door. 18. And when they had called, they asked whether Simon, surnamed Peter, did lodge there. 19. And as Peter thought upon the vision, the Spirit said to him, Behold, three men seek thee. 20. Arise, go down, and go with them, doubting nothing, because I have sent them. 21. And when Peter was come down unto the men which were sent from Cornelius unto him, he said, Behold, I am he whom ye seek. What is the cause wherefore ye come hither? 22. They said to him, Cornelius the captain, [centurion,] a just man, and one that feareth God, having testimony of all the nation of the Jews, was warned by an oracle by a holy angel, that he should call thee into his house, and should hear of thee words. 23. Furthermore, when he had called them in, he lodged them. [673] 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, (Matthew 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, (Romans 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, (Romans 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. Footnotes: [673] "Accepit hospitio," he hospitably entertained them. [674] "Ab ejus congressu minus abhorreat," may be less averse to meet with him.

while Peter doubted . . . what this should mean, behold, the three men . . . stood before the gate . . . and asked--"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.

Acts 10:23-29 The day following Peter went forth with them, and certain of the brethren that were of Joppa accompanied him. 24. And the next day they entered into Cesarea. And Cornelius waited for them, having called his kinsfolks and friends together. 26. And when Peter entered in, Cornelius meeting him, and falling down at his feet, worshipped him. 26. But Peter lifted him up, saying, Arise, I am also a man. 27. And when he had talked with him, he entered in, and he found many assembled together. 28. And he said to them, You know that it is wickedness for a man that is a Jew to join himself to a man that is a stranger, or to enter in unto him; but God hath showed to me that no man must be called common or unclean. 29. For this cause I came without gainsaying, when I was called; therefore, I demand for what cause ye have called me. 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 anankaious, 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 prosekunesen, 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, (Deuteronomy 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…

I am he whom ye seek--This seems to have been said without any communication being made to Peter regarding the men or their errand.

they said, Cornelius . . . a just man, &c.--fine testimony this from his own servants. of good report among all the nation of the Jews--specified, no doubt, to conciliate the favorable regard of the Jewish apostle. to hear words of thee--(See on Act 11:14).

called them in and lodged them--thus partially anticipating this fellowship with Gentiles. Peter went . . . with them, and certain brethren--six in number (Act 11:12). from Joppa--as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

Now while Peter doubted in himself,.... For notwithstanding what he had heard and seen, he had not at once a full knowledge of this matter. Beza's most ancient copy reads, "as he was in himself, he doubted"; that is, when he came to himself, for he was before, as it were, out of himself, and was in a trance, or ecstasy; and now being come to himself, and reflecting on what he had seen and heard, he had some doubts and hesitations in his mind: what this vision which he had seen should mean; what the vessel or sheet should signify, what should be meant by the four-footed beasts, &c. why he should be called to arise, and kill, and eat such creatures, and what should be designed by God's cleansing them; and while he was revolving these things in his mind, and at some uncertainty about them, something providentially happened, which was a key unto, and opened the whole vision clearly to him: behold, the men which were sent from Cornelius, had made inquiry for Simon's house; they were come to Joppa, and, according to the direction given them, had inquired and found out the house of Simon the tanner, where Peter was: and stood before the gate; of the house; perhaps knocking at it, in order to bring out somebody within to them, of whom they might inquire for Peter.

And called, and asked,.... That is, they called to the people of the house, Simon's family; and in a civil and courteous manner asked them, whether Simon, which was surnamed Peter; which they said to distinguish him from Simon the master of the house, and as Cornelius was directed, and they were instructed by him: concerning him they inquired, whether he were lodged there; the Ethiopic version adds, without any foundation for it, "and the place where they called at was Peter's lodging room".

Which greatly amused him, affected his mind, and employed his thoughts what should be the meaning and design of it: the Spirit said unto him; the holy Spirit of God, either by an articulate voice, or by making an impulse on his mind; behold, three men seek thee; the Arabic version leaves out the word "three": the Spirit of God is omniscient, and knows all things; if the deep things of God, then much more man, and the things of man.

Arise, therefore, and get thee down,.... From the top of the house where he was: and go with them; the three men, to Caesarea doubting nothing; whether it is right or wrong, lawful or unlawful, to go with them, because not Jews, but uncircumcised Gentiles, laying aside all such Jewish scruples: for I have sent them: the Spirit of God is said to do what Cornelius did at his instigation and direction, signified by an angel he sent to him, Acts 10:5.

Then Peter went down to the men,.... The Ethiopic version adds, "from the third floor"; to the place where the men were: the following clause, which were sent unto him from Cornelius, is not in Beza's most ancient copy, nor in the Alexandrian copy, nor in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions: and said, behold, I am he whom ye seek; without being called by any of the family he came down, and without being informed in that way who the men were inquiring for; it being suggested to him by the Spirit of God, he declared himself to be the person they were seeking after: and put this question to them, what is the cause wherefore ye are come? for that was not intimated to him by the Spirit; it was only told him there were three men seeking him, and he was bid to go with them, without any scruple or hesitation; but what they came for, or he was to go with them about, was not suggested.

And they said, Cornelius, the centurion,.... A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a "centurion", that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ's righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier: and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God: and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add, was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned: and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.

Then called he them in,.... Into Simon's house; not "into his own house", as the Ethiopic version adds; as yet they stood without, before the gate of the house; he took them in, no doubt, with the leave of Simon, his host, and set provisions before them, and lodged them that night: and in the morning Peter went away with them; the next morning he set out with them towards Caesarea: and certain brethren from Joppa accompanied him; there were six of them, as appears from Acts 11:12 these went with him, not only to bear him company, and out of respect to him; but to be witnesses of what might be seen, heard, said, or done, and for Peter, should there be any occasion for it, as there afterwards was.

We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet it is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (Act 15:7), You know that God made choice among us that the Gentiles by my mouth should hear the word of the gospel. Now here, I. Peter is directed by the Spirit to go along with Cornelius's messengers (Act 10:19, Act 10:20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God must think on those things; those that would understand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe, 1. Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (Sa1 9:15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, Joh 16:13. 2. What the direction was. (1.) He is told, before any of the servants could come up to tell him, that three men below want to speak with him (Act 10:19), and he must arise from his musings, leave off thinking of the vision, and go down to them, Act 10:20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries; for the scripture is in the fulfilling every day. (2.) He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty "Go with them, for I have sent them: and I will bear thee out in going along with them, however thou mayest be censured for it." Note, When we see our call clear to any service, we should not suffer ourselves to be perplexed with doubts and scruples concerning it arising from former prejudices or pre-possessions, or a fear of men's censure. Let every man be fully persuaded in his own mind, and prove his own work. II. He receives both them and their message: He went down to them, Act 10:21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were enquiring for. And 1. He favourably receives their message; with abundance of openness and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (Act 10:22): "Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh 7:2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews - they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company - he was warned from God," echrēmatisthē - "he had an oracle from God, sent to him by an angel" (and the lively oracles of the law of Moses were given by the disposition of angels), "by which he was ordered to send for thee to his house (where he is expecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well." Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, Act 11:14. "Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him." 2. He kindly entertained the messengers (Act 10:23): He called them in, and lodged them. He did not bid them go and refresh and repose themselves in an inn at their own charge, but was himself at the charge of entertaining them in his own quarters. What was getting ready for him (Act 10:10) they should be welcome to share in; he little thought what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes Christians and ministers to be hospitable, and ready, according as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were Gentiles, to show how readily he complied with the design of the vision in eating with Gentiles; for he immediately took them to eat with him. Though they were two of them servants, and the other a common soldier, yet Peter thought it not below him to take them into his house. Probably he did it that he might have some talk with them about Cornelius and his family; for the apostles, though they had instructions from the Spirit, yet made use of other information, as they had occasion for it. III. He went with them to Cornelius, whom he found ready to receive and entertain him. 1. Peter, when he went with them, was accompanied by certain brethren from Joppa, where he now was, Act 10:23. Six of them went along with him, as we find, Act 11:12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which he went, and therefore he invited them (Act 11:12), or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow travellers. This was one way in which the primitive Christians very much showed their respect to their ministers: they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them; with a further prospect not only of doing them service, but of being edified by their converse. It is a pity that those who have skill and will to do good to others by their discourse should want an opportunity for it by travelling alone. 2. Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, nearly two, from Joppa to Cesarea; for it was the day after they set out that they entered into Cesarea (Act 10:24), and the afternoon of that day, Act 10:30. It is probable that they travelled on foot; the apostles generally did so. Now when they came into the house of Cornelius Peter found, (1.) That he was expected, and this was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter. (2.) That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job 31:17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it. IV. Here is the first interview between Peter and Cornelius, in which we have, 1. The profound and indeed undue respect and honour which Cornelius paid to Peter (Act 10:25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable - and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev 13:4. 2. Peter's modest and indeed just and pious refusal of this honour that was done him (Act 10:26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, "Stand up, I myself also am a man, and therefore not to be worshipped thus." The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev 19:10; Rev 22:9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! Co2 12:6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake. V. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them together: As he talked with him - sunomilōn autō, he went in, Act 10:27. Peter went in, talking familiarly with Cornelius, endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him; and, when he came in, he found many that were come together, more than he expected, which added solemnity, as well as opportunity of doing good, to this service. Now, 1. Peter declares the direction God gave to him to come to those Gentiles, Act 10:28, Act 10:29. They knew it had never been allowed by the Jews, but always looked upon as an unlawful thing, athemiton - an abomination, for a man that is a Jew, a native Jew as I am, to keep company or come unto one of another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upon to be no less binding. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hebrews could …

Acts 10:30-33 30. Then saith Cornelius, Four days ago, until this hour, I was fasting; and about the ninth hour I prayed at my house; and behold a man stood before me in a shining garment, 31. Who said, Cornelius, thy prayer is heard, and thy alms is come into remembrance before God. 32. Therefore send men to Joppa, and fetch Simon, whose surname is Peter; this man lodgeth in the house of Simon the tanner; when he shall be present he shall speak to thee. 33. Therefore, after that hour I sent unto thee, and thou hast done well that thou art come, Therefore, all we are now present before God, to hear all things which are appointed for thee of God. 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 emen, 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. 33. Therefore, we are all now present. To the end Peter may be more ready and willing to teach, Cornelius affirmeth that himself and the rest will be apt to be taught, and ready to obey God; for this serveth not a little to move the teacher to take pains with the hearers, when as he hopeth assuredly that they shall profit thereby, These words, before God, may have a double meaning; they may either be an oath, or Cornelius may thereby simply profess that that company was gathered together at his house, as in the sight of God, that they may hear man's voice in like sort as if it proceeded out of God's own mouth. Whethersoever you choose, there shall be always one end; [695] for to the end Cornelius may the more procure the credit of his sincerity, he testifieth that he hath God before his eyes, whom no man may mock by dissimulation; and assuredly, so often as the Word of God is set before us, we must thus think with ourselves, that we have not to deal with a mortal man, but that God is present, and doth call us. For, from this respect of God ariseth the majesty of God's word, and reverence in hearing the same. Notwithstanding, he seemeth to promise unadvisedly for others in a matter so weighty, for who can be a fit borrow [cautioner] for another man's faith? But because every man had promised obedience for himself, he doth, for good causes, hope that they were so affectioned; and, undoubtedly, we may think that they had promised that they would be obedient to his sayings so soon as the matter was showed them, and that even then every one confirmed by himself that which one had spoken in the name of all. To hear all things. This only is true faith when we embrace not the one half of the Word of God alone, but addict [subject] ourselves wholly unto it; and yet, notwithstanding, there be few examples in the world of this full and universal faith, for the more part doth not submit themselves to the doctrine of God, as if they had made a covenant with God, save only so far forth as it pleaseth them. If any thing displease them they either carelessly contemn or mislike the same. But Cornelius doth wisely distinguish between God and man, for he maketh God the author of the doctrine, and leaveth nothing for man besides the ministry and embassage. "Thou shalt" saith he, "have attentive scholars, and those which will be obedient in all things which God hath commanded thee; that he alone may be principal, and thou only his minister; that, he alone may speak but out of thy mouth," which thing God prescribeth to all his servants in the person of Ezekiel. "Take" saith he, "the word out of my mouth, and thou shalt show unto them from me," (Ezekiel 33:7.) Footnotes: [687] "Codices," manuscripts. [688] "Codicibus," manuscripts. [689] "Defunctorie," perfunctorily. [690] "Hallucinationes in spectris," spectral delusions. [691] "Phantasmatibus ac spectris," phantasms and specters. [692] "Quae fulgere... debuit," which must have been refulgent. [693] "Pro certo," for certain. [694] "Neque tamen humani quidquam passum," and that he had no human property. [695] "Idem semper erit finis," the result will be the same.

Cornelius . . . called together his kinsmen and near friends--implying that he had been long enough at CÃ&brvbrsarea 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.

as Peter was coming in, Cornelius met him--a mark of the highest respect. fell down at his feet, and worshipped him--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 Th2 2:4, and compare Rev 19:10; Rev 22:9).

Ye know it is . . . unlawful . . . for . . . a Jew to keep company, or come unto one of another nation, &c.--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.

I ask therefore, &c.--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.

Four days ago--the messengers being despatched on the first; on the second reaching Joppa (Act 10:9); starting for CÃ&brvbrsarea on the third; and on the fourth arriving.

we are all here present before God, to hear all things that are commanded thee of God--Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!

And the morrow after they entered into Caesarea,.... So that they were one day, and part of another, on their journey: and Cornelius waited for them; he had an eager desire to hear the word from Peter's mouth; and was longing and looking for the coming of him, with the men he sent for him; and he and his family were in a waiting posture, and ready to hear the word, when the apostle of Christ should come: it would be well if this was always the case of the hearers of the word, to assemble before their ministers come; and be waiting for them, and in full expectation of them, and ready to receive them, and the words of grace which drop from their lips: and had called together his kinsmen and near friends; or necessary ones: not only his relations according to the flesh, which might be in the Italian band, but his most familiar acquaintance, with whom he was in the strictest friendship; who may be called "necessary", as they are both by the Greeks and Romans, because they are often necessary for assistance and counsel: this shows the true grace of God in him, which wherever it is, puts a man on seeking after the spiritual and eternal welfare of all with whom he is concerned, and especially his relatives and friends.

And as Peter was coming in,.... Not into the city of Caesarea, for his entrance there is mentioned before, but into the house of Cornelius: Cornelius met him, and fell down at his feet; to testify his great affection for him, and reverence of him: and worshipped him; not with a religious adoration, or with worship due to God; for that would have been contrary to his character as a devout man, and one that feared God; but with civil worship and respect, in which he might exceed just bounds, and therefore is reproved by Peter: nor could he take him for an angel of God, or for one sent immediately from heaven to him; for he had been informed who he was, and what he was, and from whence he came, and what he was to do.

But Peter took him up,.... As he lay at his feet, and lifted him up and set him on his legs: saying, stand up; and continue in this posture: I myself also am a man; a mortal man, a man of like passions with others, no better than others by nature: and it was by grace, and not any merit of his own, that he was a believer in Christ, and an apostle of his; and therefore he chose not to have any distinguishing homage and respect paid to him, and especially in any excessive and extravagant way; which though not designed, might carry in it a suggestion, as if he was more than a man.

And as he talked with him,.... About the excessive respect he showed him, and his own infirmity and frailty, and unworthiness, as a creature: he went in; to Cornelius's house, at the door, and through the porch, to some interior room and apartment in it: and found many that were come together; besides his family, many of his relations and intimate friends, whom he had got together on this occasion, that they might receive some advantage, as well as himself.

And he said unto them,.... The whole company that were met together, who were chiefly, if not altogether Gentiles: ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deuteronomy 7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal: for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i), "it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.'' It is said (k) of some Rabbins, that they saw a certain man coming; "says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.'' They looked upon the houses of Gentiles unclean, and therefore would not enter into them: See Gill on John 18:28. yea they say (l), that: "the court of a stranger (or Gentile) is as the habitation of a beast.'' Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that "they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;'' and this was well known to Jews and Gentiles: but God hath showed me; partly by the vision he had seen, and partly by discourse with the men that came from Cornelius to him; and by comparing the vision and their message to him together, he saw that he was not obliged to abide by the customs and laws of the Jews: but was showed, as he says, that I should not call any man common or unclean; that is, in a ceremonial sense; for otherwise, all by nature are morally unclean; and none are pure, but such who are washed in the blood of Christ, and are justified by his righteousness, and sanctified by his Spirit: he saw there was now no difference between Jew and Gentile; that the one was not clean because of his circumcision, nor the other unclean on account of his uncircumcision, or to be avoided for that reason; that the Gospel was to be preached to all; and that every believer of whatsoever nation, was acceptable to God, and ought to be regarded by his ministers and people. (h) Mitzvot Tora, pr neg. 143. (i) Hilchot Rotzeach, c. 12. sect. 7. (k) Zohar in Exod. fol. 21. 1.((l) T. Bab. Erubin, fol. 62. 2.((m) Philostrat. Vita Apollon. l. 5. c. 11.

Therefore came I unto you, without gainsaying,.... Readily and cheerfully, without objecting to it, or saying one word against it, or making any excuse to put it off: as soon as I was sent for: he immediately consented to go, as soon as ever the messengers from Cornelius acquainted him with their message, being previously directed so to do by the Spirit of God; though he did not set out with them till the next day, it being more suitable and convenient: I ask therefore for what intent ye have sent for me? this he said, not as ignorant of the true cause, for he had inquired of the messengers, who had informed him of the reason of it; but he was willing to have it from the mouth of Cornelius himself; not only for further confirmation's sake, but for order sake, to lead him on regularly to what he had to say.

And Cornelius said,.... The Syriac version adds, "to him", to the apostle; the following he said, in a very submissive and humble manner: four days ago I was fasting unto this hour; in the Greek text it is, "from the fourth day unto this hour I was fasting": which looks as if he had been fasting four days, and was still fasting at that hour; though the Vulgate Latin and Ethiopic versions leave out the phrase "I was fasting": but the sense which our version and others give is the truest; that four days ago, or reckoning four days back, Cornelius was fasting on that day, until such time in that day as now it was in this present day; and which perhaps might be the ninth hour, or three o'clock in the afternoon: the account of days exactly agrees; as soon as Cornelius had had the vision, he sends men to Joppa, which was one day; on the morrow they came to Joppa, which makes two days; Peter lodged them all night there, and the next day set out on the journey with them, so you have three days; and the day after that, which was the fourth, he entered into Caesarea, and came to Cornelius's house, where he now was: and at the ninth hour I prayed in my house; which was one of the stated times of prayer; See Gill on Acts 3:1. And behold a man stood before me in bright clothing; or "in a white garment", as the Vulgate Latin, Syriac, and Ethiopic versions read: which was an emblem of the excellency, glory, and purity of the angel, and of the divine majesty in him: he calls him a man, because he appeared in the form of one, as angels used to do.

And said, Cornelius, thy prayer is heard,.... What he was now particularly making to God, as well as others he had before put up to him: and thine alms are had in remembrance in the sight of God; See Gill on Acts 10:4.

Send therefore to Joppa,.... See Gill on Acts 10:5, Acts 10:6. who when he cometh shall speak unto thee, is left out in the Alexandrian copy, and in the Vulgate Latin, and Ethiopic versions, but agrees with Acts 10:6.

Immediately therefore I sent unto thee,.... This he said, to show his obedience to the heavenly vision, and his faith in it; and to remove from himself any suspicion of pride, vanity, and imperiousness: he did not send for the apostle of himself, but by a divine order; which as soon as he had, he executed; for the very same hour, he called his servants and gave them their instructions, and sent them away: and thou hast well done, that thou art come; a phrase expressive of benignity and goodness in Peter, and of thankfulness to him for his coming; it was not only doing that which was right in the sight of God, but was kind in him, and acceptable to Cornelius and his house: now therefore are we all here present before God; the searcher of hearts, the omniscient God, who knew the sincerity of their intentions in meeting together, and the eagerness of their souls, and their fervent desire to hear the word: it is a sort of an appeal to God, for the truth of all this: in Beza's most ancient copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, it is read "before thee"; before the apostle: to hear all things that are commanded thee of God; or "of the Lord", as the Alexandrian copy and the Vulgate Latin versions read; that is, of the Lord Jesus Christ; and designs all things, both with respect to doctrine and practice, which Christ had commanded his apostles to teach: and particularly, what he had ordered Peter to instruct Cornelius and his friends in.