Chapter 10

1 Cornelius, a devout man, 5 being commanded by an angel, sendeth for Peter: 11 who by a vision 15, 20 is taught not to despise the Gentiles. 34 As he preacheth Christ to Cornelius and his company, 44 the Holy Ghost falleth on them, 48 and they are baptized.

1. Cжsarea. That is, Caesarea Palestinae, situated on the Mediterranean coast, not Caesarea Philippi. It was the capital of the Roman province (see on ch. 8:40) and the usual residence of the Roman procurator of Judea. It was doubtless a cosmopolitan city and a center of commerce. See Ministry of Peter to the Jews and Gentiles.

Cornelius. Luke may have learned the details of this story during one of his stays at Caesarea (chs. 21:8; 23:33; 24:27). The conversion of Cornelius marks a new stage of expansion in the growth of the church. Cornelius was a Roman officer, but he was not completely a heathen. He was “devout” and “feared God,” and gave alms to the people (see on ch. 10:2). Even so, in Jewish eyes he was a Gentile, for he was uncircumcised. Consequently his admission into the church marks a new stage in the expansion of Christianity. It is understandable, then, that the apostles in Jerusalem gave special consideration to his case (ch. 11:1–18). The striking, supernatural features of Cornelius’ conversion must have been an important factor in leading the apostles to accept the fact that an uncircumcised Gentile might become a Christian. It took the church several years more, however, to realize fully that Gentiles should enjoy exactly the same status and privileges as circumcised Jews (see Acts 15:1–31; Gal. 2:12).

Centurion. See on Luke 7:2. A centurion commanded about 100 men. He ranked as a minor officer who had immediate command of the soldiery and was chiefly responsible to see that they executed their duties and to maintain discipline. Centurions did not often rise to higher positions in the Roman army. Cornelius was a Roman citizen.

Of the band. Gr. ek speireµs, “from the cohort,” indicating that Cornelius was not commander of the cohort, but an officer in it. The cohort, the administrative unit of the Roman auxiliary forces, consisted of either 500 or 1,000 men.

Italian band. This was probably the Cohors II. Italica, which is known to have been stationed in Syria during the Jewish-Roman War, and apparently was there earlier, at the time of the present narrative. This cohort is thought to have been made up of freedmen, or at least of men who were non-Roman in origin. It was an auxiliary cohort of archers.

2. One that feared God. This expression, and the similar words, “one that worshipped God,” as well as the expression “devout persons,” are used repeatedly by Luke (chs. 10:22, 35; 13:16, 26, 50; 16:14; 17:4, 17; 18:7) in reference to Gentiles who, like Cornelius, had accepted Judaism to the extent of worshiping Jehovah. Many times, at least, this also involved keeping the Sabbath and abstaining from foods forbidden in the law. But such Gentiles did not fully identify themselves with Judaism by submitting to circumcision or by obeying punctiliously all the regulations required of a pious Jew. See Vol. V, pp. 62, 63.

These expressions have occasioned considerable scholarly discussion. The LXX refers to “those who feared” (2 Chron. 5:6) in such a way as to lead some scholars to think that a particular class apart from full-fledged Jews is indicated. Similarly, Josephus (Antiquities xiv. 7. 2 [110]; Loeb ed., vol. 7, p. 505) speaks of “those who worshipped God,” as sending gifts to the Temple from all over the world.

The additional suggestion has been made that those “that feared God” and those “that worshipped God,” mentioned in Acts, are the same as the “proselytes of the gate,” who are supposed to have constituted a recognized group of half-proselytes who though worshiping Jehovah and observing some of the Jewish law, were not circumcised, and therefore were not considered completely Jews. However, some question this explanation.

Thus it appears that the terms “one that feared God” (or “God fearer”) and “one that worshipped God” may have been technical expressions in the NT period for a particular class of half-proselytes to Judaism who enjoyed a certain recognition in the synagogue, as has often been suggested. In later Judaism a similar term, “fearers of Heaven,” may have represented some such group. The God fearers scarcely could have held any formally recognized status within the Jewish communities, and their relationship to Judaism must have been largely an informal one. Nevertheless the presence of such devout men throughout the Roman world provided Christian preachers with an audience of Gentiles, who, though not bound slavishly to the legalism of Judaism, were sincere seekers after God and were somewhat acquainted with the Jewish Scriptures (particularly the LXX) and Jewish beliefs.

With all his house. Cornelius was not satisfied with having found a higher truth for himself, but sought to impart it to his family, his servants, and others who came under his influence. The soldier sent to find Peter is called “devout” (v. 7).

Much alms. Cornelius was generous like the other centurion of whom the Jews said, “He loveth our nation, and he hath built us a synagogue” (Luke 7:5).

The people. That is, the Jews, as contrasted with “the nations,” the Gentiles.

Prayed. The combination of almsgiving and prayer was common both in Judaism and in early Christianity (see Matt. 6:2, 5; Acts 10:4; 1 Peter 4:7, 8; Tobit 12:8).

Since the vision that follows doubtless may be regarded as an answer to Cornelius’ prayers, it is natural to think that he was seeking guidance to greater knowledge of God’s way (see Acts 11:14).

3. A vision. Gr. horama, “that which is seen,” and particularly, as here, of a view that is divinely granted. The phrase “in a vision” may also be translated, “in vision.” See on 1 Sam. 3:1.

Evidently. Gr. phaneroµs, “clearly,” “distinctly,” “manifestly,” “apparently.”

Ninth hour. This was the afternoon hour of prayer at the Temple (see on Matt. 27:45; Acts 3:1). Apparently Cornelius had adopted the Jewish hours of prayer, as he was praying when the vision was given him (ch. 10:30).

4. Looked. Or, “gazed intently,” “stared.”

He was afraid. The angel is called a “man … in bright clothing” (v. 30; cf. ch. 1:10). For the moment his sudden appearance terrorized Cornelius. The Roman soldiers guarding the tomb of Christ, who were not attuned spiritually as was Cornelius, shook and became like dead men in the presence of the blazing glory of the resurrection angel (see Matt. 28:2, 4; cf. Dan. 10:7–11).

What is it? By this question Cornelius indicated that the vision involved more than he could understand, and his words may be taken to imply his readiness to follow divine direction. Compare the response Saul gave when Christ appeared to him on the road near Damascus (ch. 9:6).

Lord. Gr. kurios, a title of respect, which, when applied to human beings, is to be translated, “sir” (ch. 16:30), but when referred to God, means “Lord” (ch. 7:33). Which translation is preferable here depends on the degree to which Cornelius at first recognized the angel as a heavenly messenger. “Lord” is probably the better translation.

Thy prayers and thine alms. See on v. 2. Cornelius’ alms were a tangible expression of the sincerity of his inner spiritual life, nourished, as it was, by habitual prayer.

Are come up. Rather, “have arisen.” Prayer may be thought of as similar to incense ascending to the throne of God (see Rev. 5:8; 8:3, 4) or to the smoke of the burnt offering, which in Hebrew was called an Фolah, “that which ascends.” This was a particularly fitting expression to use for prayer offered at the time of the evening sacrifice (see on Acts 10:3).

Memorial. Gr. mneµmosunon, a word used repeatedly in the LXX to refer to the portion of the meal offering the priest burned upon the altar (Lev. 2:2, 9, 16; 5:12; 6:15). The smoke of the offering, as it ascended, was representative of Israel’s prayers. This same word appears in Tobit 12:12, where an angel says, “I did bring the memorial of your prayer before the glory of the Lord” (in R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 1, p. 234). The prayers of Cornelius were acceptable to God. He followed “the true Light, which lighteth every man” (John 1:9), and he partook of the faith that from the beginning of the world has opened the way to justification—the belief that the true God “is, and that he is a rewarder of them that diligently seek him” (Heb. 11:6).

5. Send men. God willed that Cornelius should make an active effort to obtain knowledge of the gospel. Truths gained as the result of personal inquiry often are more preciously treasured than those that are urged upon us.

Call for one Simon. Doubtless the centurion could have discovered that Simon the apostle was staying with Simon the tanner. But God, the Omniscient One, knew where Peter was and directed Cornelius accordingly. In His omniscience God knows every intimate detail about each one. Man’s realization of this can be a deterrent from sin; better, it is a vast encouragement to godly living. The psalmist’s wanderings and accompanying sorrows were known to God (Ps. 56:8). Even the fall of the sparrow is noted by the Lord, and the hairs of men’s heads are numbered (Matt. 10:29–31). The parallel between the experience of Cornelius and that of Ananias and Saul (Acts 9:10–12) is notable.

6. Simon a tanner. See on ch. 9:43.

He shall tell thee. Textual evidence attests (cf. p. 10) the omission of the words, “he shall tell thee what thou oughtest to do.” However, the same thought is set forth in Peter’s own account of the visit to Cornelius (ch. 11:14), in the clause, “who shall tell thee words, whereby thou and all thy house shall be saved.” This is one of several instances found in some late manuscripts of the Acts where apparently an endeavor has been made to form a complete narrative in the earlier chapters by gathering together and adapting statements that appeared originally only in later chapters (cf. ch. 9:6).

For a discussion of the status of full proselytes and “proselytes of the gate,” who had accepted the Jewish faith in part, see Vol. V, p. 62.

7. A devout soldier. The word “devout” implies that this man was, like his superior the centurion, a worshiper of the true God, but hardly a circumcised proselyte (see Vol. V, p. 62).

8. Declared all these things. The confidence Cornelius placed in those under his command is shown by his frankly telling them at once about his vision. Doubtless they had known his former hopes and prayers, and so were ready to share in the promised answer. All this throws light on the character of Cornelius, indicating that, as far as he had been able, he had tried to lead those under his influence to the truth that had brought him personally to a higher life.

To Joppa. The distance from Caesarea to Joppa was about 30 mi. Joppa was the city whence Jonah fled when called to preach to the Gentiles a message that proved to be life to them. Now, from this same city Peter was to be called to proclaim the gospel to the Gentiles.

9. Drew nigh. The events that led to Peter’s vision were so timed as to bring the climax of that vision just at the hour the messengers arrived (see vs. 17–20).

Housetop. Gr. doµma, “building,” “house.” To “go up on the house” was to ascend to the housetop, which in the East was usually flat. This was an appropriate place for prayer and meditation. In a city like Joppa, and in the tanner’s house, it was perhaps the only place suitable for such a purpose. For examples of other uses of housetops see 1 Sam. 9:25; Jer. 19:13; Matt. 10:27.

The sixth hour. That is, midday. Among the Jews this probably was not one of the regular hours for prayer, and early Jewish literature says nothing about it as such. Particularly pious persons may have observed it (see Ps. 55:17), and Peter’s prayer at this hour may possibly be so interpreted (see on Acts 3:1). However, other explanations are also possible. The regular morning prayer, which normally took place about 9:00 a.m., at the time of the morning offering, might be offered as late as noon. Thus it may have been his morning prayer that Peter was offering. Another other interesting possibility is suggested by a Jewish regulation that goes back at least to the 3d century a.d. This rule provided that if a man had not eaten until midday, he should then first offer his afternoon prayer before partaking of food, for the afternoon prayer (normally about 3:00 p.m.) was not to be said soon after eating. Inasmuch as Peter was “very hungry” (ch. 10:10), it may have been that on the day in question he had not yet eaten, and so purposely offered his evening prayer at an earlier hour.

Whatever explanation is adopted for Peter’s having prayed at this hour, it is clear that his meditation and devotion opened the way for his reception of a vision at exactly the right moment to prepare him to receive the messengers from the Gentile Cornelius.

10. Very hungry. Apparently Peter was not fasting, for he intended to eat. His noonday hunger prepared him for the command to eat, which was to be given him in connection with his vision (v. 13). Coming under these circumstances, the command was particularly forceful.

Would have eaten. Literally, “was wishing to eat,” or “began to want to eat.”

A trance. Gr. ekstasis, “a standing aside,” and by extension, a displacement of the mind from its normal environment. The English word “ecstasy” is derived from ekstasis. Luke uses this word again for Paul’s vision in the Temple (ch. 22:17). This word is employed in the LXX to describe the deep sleep of Abraham (Gen. 15:12). It represents a state in which the normal action of the senses is suspended, so that the vision is seen only mentally, as in a dream (see 2 Cor. 12:3). Peter’s ekstasis provided a channel for a revelation of the divine will.

11. Heaven opened. Indicating that the vision and its message came from God (see ch. 7:56).

Vessel. Gr. skeuos, a word used to describe household and other utensils; in the present case, a general term for a container.

Unto him. Textual evidence favors (cf. p. 10) the omission of these words.

A great sheet. Textual evidence is divided (cf. p. 10) as to whether this passage should read as in the KJV, or, “a great sheet let down by four corners.” The word rendered “corners” is the common word for “beginning,” and so refers to an extremity, which in the case of a sheet would be its corners. Apparently what the apostle saw was an extended sheet, the four corners of which were let down from what might be called the four extremities of the opened sky.

12. All manner of … beasts. Textual evidence favors (cf. p. 10) the omission of the words “of the earth, and wild beasts.” However, the same words are found in ch. 11:6. The vision represented the whole animal creation. Evidently there were represented both the foods permitted to the Jews and those forbidden but used for food by the Gentiles.

13. Kill, and eat. Peter was hungry, and the natural promptings of appetite were confirmed by a voice from heaven. His resistance was because of conscience. Peter had not yet learned that the distinction between Jew and Gentile was done away in Christ (Gal. 3:28, 29). That Peter failed to learn this fully even after this vision is shown by his later dissembling at Antioch, for which Paul so frankly rebuked him (Gal. 2:9–21).

14. Not so, Lord. Peter’s emphatic resistance even to a voice from heaven is quite in harmony with his character (see Matt. 16:22; John 13:8). His exclamation here is reminiscent of that of Ezekiel when he contemplated Israel’s eating of defiled food (ch. 4:14). Abstention from unclean flesh was one of the most characteristic marks of the Jew, and a distinction to which he held rigorously. It had been one of the basic issues between the Jews and the Syrians during the Maccabean War (see 2 Maccabees 6:18–31), an issue over which stanch Jews willingly laid down their lives.

However, the distinction between clean and unclean beasts, made definite in Lev. 11, preceded the Jewish nation. This distinction was made by God and respected by Noah when he supervised the entrance of the animals into the ark (Gen. 7:2; cf. ch. 8:20). Man’s original food consisted of fruit, grain, and nuts (Gen. 1:29). Before flesh foods were added to this diet (Gen. 9:2, 3), the distinction between clean and unclean animals already had been made clear. Thus there is no good basis for the position that the ban upon unclean foods was removed when the Jewish ceremonial law ended at the cross. In Peter’s vision these dietary restrictions had symbolic reference to Jewish distinctions between men—themselves and the Gentiles—and the abrogation of these distinctions was the point at issue (see on Gen. 9:3; Lev 11; Acts 10:15; Additional Note on Lev. 11).

Common. The use of the word “common” in the sense of “impure” according to the Mosaic ritual, reflected the Jewish attitude toward Gentiles. All who were not Jews were viewed as the “common” rabble, shut out from God’s covenant. The practices of these spiritual outcasts, different from those of the chosen people, were called “common” things, and as these “common” things were generally those forbidden by the law, all such prohibited things or actions became known as “common.” Similarly, when men’s hands were defiled ceremonially, they were known as “common hands” (a literal translation of the expression rendered “defiled … hands” in Mark 7:2).

15. What God hath cleansed. In the vision clean and unclean beasts stood on the same footing, being let down from heaven in the same sheet. They represented thus a general mixing of things, among which none was to be called common, or unclean. In interpreting the vision one should recognize that, although it was given in the setting of physical hunger (v. 10), it did not concern food, it concerned men. It was for the souls of men, of every kind everywhere, that Peter was to experience a hunger. Having learned this lesson, at least in part, Peter declared, “God hath shewed me that I should not call any man common or unclean” (v. 28). Gentiles, ordinarily considered unclean, were awaiting the spiritual ministration of Peter. He must not hesitate to serve them. They were no longer to be considered unclean.

16. Done thrice. The vision was repeated three times, doubtless that it might remain in the apostle’s mind. Similarly Pharaoh’s dream had been given twice (Gen. 41:32), and Jesus had thrice repeated to Peter the injunction, “Feed my lambs” or “Feed my sheep” (John 21:15–17), an injunction that now was to take on a new and fuller meaning to him.

17. Doubted. Rather, “was perplexed,” “was at a loss to know.” This word is used of Herod’s perplexity about Christ, when men said that John the Baptist was risen from the dead (Luke 9:7). Now Peter, aroused from his trance, did not know how to apply what he had seen and heard. The representatives of Cornelius, calling for him at this moment, brought the answer. See Acts 10:28.

Stood before the gate. The general location of Simon’s house had been described to Cornelius (v. 6). and when his messengers found that the details corresponded, it must have given them confidence that their errand was to be successful. The timing of the vision of Cornelius with that of Peter to permit the arrival of the messengers, after a mi. journey (see on v. 8), at Peter’s lodging at exactly the right moment, was no coincidence.

18. And called. That is, for someone inside the house to come forth. The messengers doubtless were Gentiles, like Cornelius himself, and so would hesitate to enter a Jewish house without giving notice of their presence.

19. Peter thought. Peter was pondering his difficulty and asking what God could have meant to teach by the vision. While he was thus pondering, the explanation came.

The Spirit said. Peter was no longer in a trance. The divine Spirit now spoke to the inner recesses of his soul. The Spirit’s instruction implied that Peter should connect the arrival of the delegation with the vision he had seen.

Three men. The two servants and the soldier whom Cornelius had sent (v. 7).

20. Get thee down. Peter was still on the housetop.

Doubting. Or, “hesitating.” As once before, Peter did not know yet what his Lord was doing, but he would know hereafter (John 13:7). He and the messengers of Cornelius were alike acting on the promptings of the Holy Spirit. The vision had given Peter no hint that he was to take a journey. Now Peter was informed of this, and he understood that the “doubting nothing” was to mean, at the end of his journey, that he was to put no distinction between Jews and other men. Thus the vision became intelligible little by little, and his perplexity was removed.

21. Which were sent. Textual evidence attests (cf. p. 10) the omission of the words, “which were sent unto him from Cornelius.”

What is the cause? The Spirit had told Peter that the men were waiting for him and that he should go with them, but he had not been informed of the reason for their coming. Naturally, then, his first question was regarding the purpose of their call.

22. Cornelius the centurion. The description given by his messengers seems to imply that Cornelius was not altogether unknown at Joppa. Peter may have been reminded of the other centurion, whose name is not recorded, who was stationed at Capernaum and had built a synagogue for the Jews (Luke 7:5). With that recollection there would come back to his memory the words that his Master had spoken, in praising the centurion’s faith, that “many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (Matt. 8:11).

One that feareth God. See on v. 2.

Of good report. That is, on account of the alms he had given and his evident reverence for the true God. Not only among the general populace of Caesarea was the piety of Cornelius known, but among all the Jews.

Was warned from God. Gr. chreµmatizoµ, “to advise.” This word was employed repeatedly by pagan writers for answering by an oracle. Josephus uses it a number of times for God’s speaking to men, and in the present passage this is clearly its meaning. It is used of admonitions to the wise men (Matt. 2:12), and to Joseph (Matt. 2:22), of the revelation given to Simeon (Luke 2:26), and of the divine messages sent to Moses (Heb. 8:5), and to Noah (Heb. 11:7). Consequently the KJV has rendered the one word as “was warned from God.”

To hear words. That is, to learn from Peter what God would have Cornelius do (see ch. 11:14). Similarly, the Jews frequently called the Ten Commandments the Ten Words (cf. Ex. 20:1).

23. Called he. For Peter to call these Gentiles into the house was to take a first step toward laying aside scruples that the Jews felt toward non-Jews.

On the morrow. Since it was about noon that Peter went up to the housetop to pray, the arrival of the messengers following his vision must have been in the early afternoon. Because it was already too late to reach Caesarea, some 30 mi. away, yet that day, Peter did not set out until the following day. Also the messengers doubtless needed to rest from their journey to Joppa.

Certain brethren. These men were, of course,Jewish Christian (v. 45), and according to ch. 11:12, they were six in number. Doubtless Peter remembered Christ’s words: “In the mouth of two or three witnesses every word may be established” (Matt. 18:16). He wished them to report to the church whatever he did. The usefulness of their testimony later in Jerusalem is implied in Acts 11:12. No doubt Peter informed them of his vision and of the message that Cornelius’ servants had brought. The good reputation of Cornelius would have weight with them and make them ready to go with Peter.

24. The morrow after. Apparently Peter and his companions stayed overnight on their journey to Caesarea, as the messengers from Cornelius probably also had done on their way to Joppa (see vs. 7–9, 17). Their road lay along the Mediterranean coast.

Cornelius waited. Rather, “was waiting for them.” His attitude of preparation shows how convinced he was that his own vision was real, and that God was about to give him an answer to his prayers.

Kinsmen and near friends. These doubtless included soldiers under Cornelius’ command who were more or less in sympathy with his religious feelings, and friends from the community. He sought to bring as many as possible within reach of the new light he was to receive.

25. Worshipped him. This obeisance was the most extreme form of Eastern homage. So Jairus bowed down before Jesus (Matt. 9:18), and John before the angel (Rev. 22:8). This act on the part of Cornelius, a Roman officer, revealed that he recognized Peter as God’s messenger. Such acts were certainly not usual among Roman soldiers, particularly in relation to Jews.

26. Took him up. That is, “raised him up.” Peter’s answer shows that worship should be given to God alone. For man to require or receive such homage from man could never be right. Peter’s words are parallel with those of Paul at Lystra (ch. 14:15). To worship saints, or even angels, is to efface the distinction that should ever exist between God and man (see Rev. 22:9).

27. Talked with him. Peter’s subsequent remarks indicate that Cornelius told the apostle many things not specifically mentioned in the text.

He went in. Apparently the preceding part of the interview was conducted near the entry of the house. Cornelius’ action in coming forth to meet Peter was in the spirit of the centurion in the Gospel, who said, “I am not worthy that thou shouldest enter under my roof” (Luke 7:6).

Many. The personality and conduct of Cornelius had won him many friends, and in his enthusiasm and faith he had brought them together to see and hear a man of whom he knew nothing (see on v. 24).

28. An unlawful thing. The apostle states it as a known fact that a Jew might not associate with a Gentile. The action of the messengers of Cornelius in standing outside the house of Simon and calling upon someone to come to them in the open air showed that they were aware of Jewish prejudice. Such Jewish exclusiveness was known to the classical writers. Juvenal says: “Having been wont to flout the laws of Rome,they [the Jews] learn and practice and revere the Jewish law, and all that Moses handed down in his secret tome, forbidding to point out the way to any not worshipping the same rites, and conducting none but the circumcised to the desired fountain” (Satires xiv. 100–104; Loeb ed., p. 273). Similarly Tacitus declared: “The Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart” (Histories v. 5; Loeb ed., Vol. 2, pp. 181, 183).

Peter, of course, was speaking from the standpoint of traditional Pharisaism rather than from that of the law itself; but such feelings were exhibited widely, and showed themselves in rigorous forms wherever Jews and heathen came in contact. The strict Jew would hesitate to enter a Gentile’s house, as is reflected by a prohibition in the Mishnah: “The dwelling-places of heathens are unclean” (Oholoth 18. 7, Soncino ed. of the Talmud, p. 226). In an ancient Jewish commentary on Leviticus appears a remarkable example of ceremonial defilement by contact with a Gentile: “It is related that Simeon the son of Kimhith went out to talk with an Arabian King, and a jet of saliva from the latter’s mouth was spurted on to his garments and defiled him. His brother Judah entered and ministered in the office of the High Priesthood in his stead” (Midrash Rabbah, on Lev. 16:1, Soncino ed., p. 263). The Hindu feeling of caste, of shrinking from contact with those of a lower grade, although now slowly dying out under pressure of law and liberal feeling, presents a close modern parallel.

To keep company. Or, “to join himself” (see on ch. 9:26). The word signifies direct contact. Although the ordinary dealings of life forced Jews constantly to be in the company of Gentiles, they were to avoid such contact if possible, lest they be ceremonially defiled.

Not call any man common. The apostle now showed that he had learned the lesson of the vision. Humanity had been redeemed by the incarnation, the sacrifice, and the ascension of Christ, and even the lowest heathen was no longer common or unclean. God was willing to receive all men, and through Jesus He does so. Sin alone is that which separates men from Him (Isa. 59:2). Impurity is to be thought of as a moral, not a physical or racial, taint. The follower of God must learn to see in every sinner the potentialities of a redeemed, justified, and sanctified man. Inasmuch as every man is potentially the subject of such a godly transformation, he must be respected as one in whom the image of God is not entirely effaced and may yet be restored (see 1 Peter 2:17). Pride of class resting on mere differences of culture or opportunity, and showing itself in acts and words of contempt, is from one point of view even less excusable than distinctions resting upon a religious basis. The latter is the more amenable to cure.

It is evident from this verse that the lesson God taught Peter concerned, not beasts, but men. All men were to be reached with the gospel; ultimately they would be unclean only when they should reject God’s endeavors to save them.

29. Without gainsaying. Peter had come to Caesarea without argument or question, following in faith the guidance of the Spirit, although he saw only dimly what God would have him do.

30. Four days ago. This is a clear example of the method of counting time periods by inclusive reckoning (see Vol. I, p. 182; Vol. II, pp. 136, 137; Vol. V. pp. 249, 250). Cornelius received his vision and dispatched his servants on the first day of (vs. 3, 7, 8); they arrived at Joppa on the second day (vs. 9, 17); they, with Peter and his friends, left Joppa on the third day (v. 23); and all arrived at Caesarea on the fourth day (v. 24). Since they met Cornelius at about the same hour as he had had his vision (see below on “until this hour”), the total period could have been scarcely more than 72 hours, yet because parts of four days were involved Cornelius spoke of it as “four days.”

I was fasting. Textual evidence favors (cf. p. 10) the omission of these words.

Until this hour. The Greek of this passage is ambiguous, but is probably best translated, “Four days ago about this hour.” This indicates that Peter’s arrival at Caesarea must have been in the middle of the afternoon, about the ninth hour, the same time of day at which Cornelius had received his vision.

At the ninth hour I prayed. Textual evidence favors (cf. p. 10) the reading, “I was praying the ninth,” that is, the ninth-hour prayer, offered at the time of the afternoon sacrifice (see on chs. 3:1; 10:3, 9). Thus this whole passage probably is best read, “Four days ago about this hour I was praying the ninth [-hour prayer] in my house.”

In bright clothing. See ch. 1:10. This phrase, in the Greek, is the same as that translated in James as “goodly apparel” and “gay clothing” (James 2:2, 3). The adjective, translated “bright” is employed by John to describe the raiment of the angels (Rev. 15:6), and of the bride of the Lamb (ch. 19:8).

31. Thy prayer. As contrasted with the parallel passage in v. 4, where the reference is to “prayers,” in the plural, the present passage speaks of “thy prayer,” implying a specific supplication. This gives a greater definiteness to Cornelius’ prayer, and to its object. Doubtless it was for greater light and fuller knowledge of truth (see on v. 2).

Thine alms. See on v. 4.

Had in remembrance. A verbal form of the word translated “memorial” in the parallel passage (see on v. 4).

32. Joppa. See on ch. 9:36; 10:8.

Simon a tanner. See on ch. 9:43.

33. Thou hast well done. The expression is not of mere approval, but of heartfelt gratitude (see Phil. 4:14).

We all here. The words imply that the friends gathered around Cornelius shared in his eagerness to know further truth, and were ready to comply with whatever might be revealed to them as the will of God.

To hear. This word implies also the intention to believe and obey (see on John 5:24). The centurion expected to hear from Peter words whereby he and all his house might be saved.

34. Opened his mouth. An expression used for utterances of importance (see on ch. 8:35).

Respecter of persons. Gr. prosoµpoleµmpteµs, “one who receives the face,” and so, one who distinguishes between persons on the basis of outward appearances. This expression finds an interesting parallel in the Hebrew phrase, nasчoХ phanim, literally, “to lift up the face,” which in common usage also meant to make unjust distinctions between men. Compare the English expression, “to lose face.” See Vol. V, p. 107. Peter had seen in his Master an absence of “respect of persons,” whether the distinctions were of social rank, or knowledge, or wealth. This even His enemies acknowledged (Matt. 22:16). James lays stress on this same element of character as essential to all who wish to be true disciples of Christ (ch. 2:1–9). Peter needed to learn that the full application of this great principle called for the Jewish Christians to accept those of other races into equal fellowship with themselves. Paul, the champion of Gentile Christianity, stresses this principle in Rom. 2:9–11 From Cornelius’ vision, parallel to his own, Peter was learning that God makes Himself known to all aspirants to righteousness, whether they are Jews or Gentiles. See Deut. 10:17; 1 Sam. 16:7.

35. In every nation. Peter dimly realized that Christianity was not to be national. In his dealings with Cornelius he began to see how this might be, though he did not yet understand it thoroughly. Paul would shortly declare that neither race, nor sex, nor social status have any bearing in God’s sight (Gal. 3:28; Col. 3:10, 11).

The Jews had come to look upon themselves as exclusively the objects of God’s interest, care, and mercy. Whereas prior to the Babylonian captivity they had conformed their lives and their religious beliefs and practices to those of the heathen nations about them (see Vol. IV, p. 31), after the Captivity they put forth extreme efforts to insulate themselves from their Gentile neighbors. They developed a spirit of exclusiveness that made them despise non-Jews and deny their eligibility to acceptance with God.

At first this spirit of exclusiveness constituted the chief barrier to the advance of the gospel among non-Jews. Had Christianity remained but a sect of Judaism—as Jewish Christians at first conceived of it—it could never have claimed the allegiance of all men everywhere. The first major task of the church was therefore to break the tight bonds of Judaism. In the conversion of Cornelius the Holy Spirit led the infant church to take its first important step in that direction.

Feareth him. This and the following phrase may be thought of as covering, respectively, the two tables of the law—the first referring to man’s duty to God, the second, to his duty to his fellow men. See on Micah 6:8; Matt. 22:34–40.

Accepted. Or, “acceptable.” God has no longer a chosen race of people. He calls all men to repent, and accepts those who do so in sincerity.

36. The word. That is, the message, the tidings of the Messiah, which brought peace on earth through a Saviour who is Christ the Lord (see Luke 2:14). This was first preached to Israel as God’s chosen people, but now Peter recognized that God is the remitter of sins to everyone who believes on Him (see Acts 10:43). The message of peace now was to be not only between God and the chosen race but also between God and the Gentiles.

Preaching. A form of the Greek verb euaggelizoµ, “to declare glad tidings,” and, in a technical Christian sense, “to preach the gospel” (see Isa. 52:7).

Peace. God is said to create peace for him that is afar off, as well as for him that is near, for the Gentile and for the Jew (see on Isa. 57:19; cf. ch. 49:6). Christ preached this peace between God and all nations without distinction (see Matt. 8:11; John 12:32 cf. Matt. 28:19). The apostles carried this good news to the world. Speaking to the Gentiles, Paul says, “Ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:13). The apostles preached always that there was no name under heaven by which men could be saved but the name of Christ (Acts 4:12), and that whether men be Jews or Greeks, Christ is all and in all (Col. 3:11). Hence, in this doctrine of peace through Christ there is harmony between OT and NT, between prophets and apostles. Christ is Lord of all (Rom. 3:29).

The peace that is promised is a peace, not primarily between men, but between God and each man, and is obtained when atonement is received through Jesus Christ by faith (Rom. 3:24–26; 5:1). The messenger of peace is Jesus Christ; the basis of peace is His atoning work; the terms of peace are faith; the blessing of peace is the remission of sins; the fruit of peace is holiness.

Lord of all. Inasmuch as Jesus Christ is Lord of all, every man must stand on an equal footing before Him. By saying this, Peter also safeguarded Cornelius against thinking that the Jews whom he understood was the Messiah, was only a prophet and a teacher.

37. Word. Gr. rheµma, which stresses the utterance, or preaching, of the word rather than the “word” (logos) itself, as in v. 36. There, it is the whole message of salvation through Christ. Here, more specifically, it is the tidings about Jesus that had been spread abroad after the preaching of John the Baptist. Apparently Cornelius and his friends knew of these tidings, perhaps through the teaching that already had extended as far as Caesarea (ch. 8:40). The content of this teaching was that though Jesus had lived as a man in Nazareth, He was God’s anointed, the Messiah, and was shown to be so by the mighty works that He did (see ch. 10:38). This indicates that the story of Christ was widely known—that the tidings concerning Him had been vigorously and effectively given by the apostles and lay members.

Began from Galilee. After Jesus was baptized in the Jordan, He began His preaching in Galilee (see Mark 1:14).

38. Anointed. Gr. chrioµ, “to anoint,” the same word that appears in a different form as “Christ” (see on ch. 4:26). Coming shortly after Peter’s reference to Christ in ch. 10:36, this word seems to imply that it was at His baptism, when He received the Spirit, that Jesus of Nazareth became publicly and officially the Messiah (see Matt. 3:16, 17), the “Anointed,” though He was “the Lamb slain from the foundation of the world” (Rev. 13:8).

Holy Ghost. Jesus was anointed at His baptism, not with oil, but with the Holy Spirit (Matt. 3:13–17).

With power. When the Son of God humbled Himself at the incarnation, He laid aside the independent exercise of His attributes as the second person of the Godhead (cf. Vol. V, pp. 918, 919). For all that He accomplished on earth He relied, as must other men, on power from above (see DA 143; cf. John 5:19, 30; 8:28).

Doing good. The life of Jesus exhibits a consistent example of dedication to the service of mankind (see ch. 2:22; DA 70).

Oppressed of the devil. In a sense all illness and suffering are from Satan. Even Paul’s “thorn in the flesh” was a “messenger of Satan to buffet” him (2 Cor. 12:7). But there is also a specific demonic possession, not always recognized as such by modern medical diagnosis. This possession was manifested in all its terribleness and repulsiveness during the early years of the proclamation of the gospel. Jesus conquered this force whenever He met it. Again and again He cast out demons. See Additional Note on Mark 1.

God was with him. Nicodemus confessed, “No man can do these miracles that thou doest, except God be with him” (John 3:2).

39. We are witnesses. Peter had been with Jesus from the beginning of His ministry (John 1:40–42). The apostle recognized that the main purpose of his mission was to witness for Christ to men, as the Lord had commanded (see Acts 1:8, 21, 22; cf. Matt. 28:19, 20; Luke 24:48).

Land. Gr. choµra, “region,” “countryside,” here contrasted with the city, Jerusalem (see Luke 2:8; Acts 26:20).

They slew and hanged. See on ch. 5:30. As in ch. 2:23, Peter represents the crucifixion as mainly the act of the rulers and people of Jerusalem, and not of the Roman governor.

Tree. Gr. xulon, “wood,” but used in the LXX and the papyri also for “tree.” Clearly the cross is meant. There does not appear to be any allusion here to the tree of knowledge of good and evil in Eden, as some commentators have suggested.

40. The third day. This is an example of inclusive reckoning of a time period. For further discussion of this method see Vol. I, p. 182; Vol. II, pp. 136, 137; Vol. V, pp. 249, 250; cf. on v. 30. For the length of time Christ was in the tomb see Matt. 16:21; Luke 23:53 to 24:6.

Shewed him openly. Literally, “gave Him to be manifest,” that is, “made Him manifest.” Christ was not openly shown (see v. 41), but by many proofs it was made clear to those who saw Him that He was the same Jesus, now alive and glorified, who had hung on the cross.

41. Not to all. The Jews in general, having failed to recognize Jesus as the Messiah foretold in OT prophecy, were not likely to be willing witnesses to His resurrection (see Luke 16:31). The fact that even some of the disciples were at first unprepared to accept the risen Christ (Matt. 28:17; Mark 16:14) illustrates how unavailing a public appearance to the Jews in general would have been.

Witnesses chosen before. The disciples had been chosen from the beginning not only to aid Jesus in His ministry but, even more, to be witnesses after His departure to what they had seen and heard (see Matt. 28:19, 20; John 17:6–8; Acts 1:8; 2 Peter 1:16–18).

To us. See Acts 1:3; 1 Cor. 15:5–8.

Did eat and drink. See Luke 24:42, 43; John 21:13–15. His eating and drinking was the crucial test that proved Christ was no phantom of the disciples’ imagination.

42. Commanded us to preach. This command is implied in Matt. 28:18–20, and is covered by the instruction in Acts 1:8 to witness concerning the kingdom of God (cf. ch. 1:2).

Ordained of God. Under the terms of the everlasting covenant Christ was to accomplish man’s salvation. This makes it fitting that He also should be the judge of men, in complete fulfillment of the covenant.

Quick. That is, “living.” Paul (ch. 17:31) agrees with Peter in connecting the resurrection with the assurance that He who had risen was to be the future judge of all men. The fact that Jesus was a man, and yet a man who was victorious over sin and death, and the further fact that at the same time He was God, the author of the law by which men are judged, make Him the logical and rightful one to be the judge of all men (see on John 5:22, 27).

43. All the prophets. As in his earlier speeches (see chs. 2:16, 30; 3:18), so here, Peter reveals an understanding of the meaning of OT prophecy in regard to Christ and His work. Doubtless much of this was the result of the teaching that he and the other apostles received from Christ in the interval between His resurrection and His ascension (see Luke 24:27, 44). In the present instance Peter probably had reference to such passages as Isa. 49:6; Joel 2:32. The fact that Peter uses OT scriptures to reinforce his argument is an evidence that he knew Cornelius and his household were familiar with those writings.

Through his name. These words must have made a deep impression upon Peter’s eager listeners. Here was the answer to their doubts and perplexities. They were to find salvation, not by submitting themselves to circumcision, nor to the traditions of the Jews, nor to all that these things implied, but by the simple act of faith in Christ and in the power of His name (see on ch. 3:16). Their salvation was in the power of Christ’s divine attributes, of which His name was an inclusive symbol. Through Jesus Christ of Nazareth, they, Gentiles though they were, would receive the remission of sins that their aroused consciences taught them was the necessary condition of peace with God. The satisfaction of their previous yearnings put them in a spiritual condition to join in the wonderful event the next verse narrates.

Whosoever believeth. This is the promise of John 3:16. Here Peter reiterates it, as Paul did later (Acts 16:31). Salvation is by acceptance of the grace of God through Jesus Christ (Eph. 2:5, 8), and not by the works of the law (Gal. 2:16, 20, 21). The works follow the receiving of the gift of salvation (Eph. 2:10; Phil. 2:12, 13).

Remission of sins. See chs. 2:38; 3:19.

44. The Holy Ghost fell. The descent of the Holy Spirit upon the Gentile Cornelius and his family before their baptism directly fulfilled, for Peter’s companions, Chrit’s promise that the Holy Spirit “will guide you into all truth” (John 16:13). In spite of Peter’s vision they still were unprepared to accept Gentiles fully into the church (Acts 10:45), until the coming of the Holy Spirit demonstrated that Gentiles were acceptable to God.

Many Christians have held that the reception of the Holy Spirit is dependent upon the act of water baptism. They have taught that baptism has a sacramental power, and so is an instrumental cause that produces divine grace for the recipient. The present instance, in which Cornelius and his family received the gift of the Holy Spirit before they had been baptized by water, indicates that the reception of the Spirit is not dependent upon the act of baptism (see on v. 47). Baptism is rather an outward symbol of an inner spiritual regeneration, and derives its meaning from that experience (see pp. 43, 44; see on Matt. 3:6; Rom. 6:3–6).

45. They of the circumcision. That is, the six Jewish Christians mentioned in ch. 11:12 (see on ch. 10:23) as companions of Peter. Their astonishment is a testimony to the reality of the gift that Cornelius and his family received. Up to this point Christians had taken for granted that if Gentiles were to be Christians, they must first become full-fledged Jewish proselytes. The case of the Ethiopian eunuch baptized by Philip was probably not an exception to this. But Cornelius and his family were Gentiles, and Peter’s Jewish Christian companions were unable to understand how such could receive the gift of the Holy Spirit without first having become proselytes. Possibly an added reason for their astonishment may be found in the fact that some ancient Jews declared that in the days of the Messiah no proselytes would be received into Israel (Talmud ФAbodah Zarah 3b, Soncino ed., p. 8). Believing that the Messianic time had arrived, Peter’s companions may have been influenced in their thinking by such an exclusive attitude toward proselytes.

On the Gentiles. Peter’s Jewish Christian companions now saw a definite fulfillment of the apostle’s vision. Cornelius and his family, filled with the Holy Spirit, were proof that no man might henceforth call the Gentiles “common or unclean.” For Peter’s fellow Christians this evidence doubtless sufficed.

46. Speak with tongues. The same kind of manifestation of God’s gifts was made here as in Jerusalem on the day of Pentecost (see on ch. 2:4). The words imply a sudden thrill of spiritual joy and elevation that showed itself in a burst of unpremeditated praise. In the history of the apostolic church there are a number of recorded instances of the manifestation of the Holy Spirit through the gift of tongues (cf. Acts 19:6; cf. ch. 2:4; see on 1 Cor 14). This gift was given for a useful purpose. At Pentecost it enabled the apostles to proclaim the gospel to the non-Aramaic-speaking multitudes gathered for the feast. In the case of Apollos’ converts who were rebaptized by Paul at Ephesus, it is reasonable to conclude that it prepared them for a wider area of Christian effectiveness (see on Acts 19:6). So also in the present instance, the gift of tongues was a sign and testimony to Peter’s companions, who were not prepared to accept the Gentiles into the church.

Then answered Peter. No previous question is stated, but obviously Peter’s words in v. 47 are in answer to the astonished inquiries of his Jewish Christian friends as to what action he would take in view of the fact that the Gentile Cornelius and his family had received the Holy Spirit. He had followed divine guidance in coming to preach to them; would he now go all the way and baptize them also?

47. Forbid water. Could the outward sign be refused these Gentiles, when the inward and spiritual grace that it symbolized had been so manifestly bestowed directly by God? Ordinarily, as in the case of the Samaritans (ch. 8:15–17), baptism was followed by the subsequent act of the laying on of hands, accompanied by the gift of spiritual power. But now the gift of the Spirit had been given first, and all that remained was the outward act of bringing these believers into the society of the church. The event showed that God gives His gifts directly, as men are ready to receive them (see on ch. 10:44). But it showed just as clearly that no spiritual gifts, however marvelous, thereby make obedience to certain outward forms, such as baptism, unnecessary. In fact, the exceptional gift was bestowed for the very purpose of removing any scruples that those of the circumcision might have felt concerning baptizing them. The gift of the Spirit cleared the way, and baptism followed.

As well as we. Peter recognized that God had chosen Gentiles as well as Jews, and had given the same grace to each.

48. Commanded them to be baptized. The construction seems to imply that Peter himself did not baptize these converts. Jesus (John 4:1, 2) and Paul (1 Cor. 1:14–16) refrained from baptizing converts, and apparently Peter followed a similar course in this instance. Paul declares that he refrained generally from baptizing, lest factions arise and Christian unity be broken by men dividing into parties under the names of those who had baptized them. This may also have been the reason here (see 1 Cor. 1:12).

Who administered the baptism we are not told. Perhaps it was done by Peter’s companions. Possibly there already may have been an organized congregation at Caesarea, as the result of Philip’s work, and its elders or deacons, or Philip himself, may have acted under Peter’s instructions.

The Lord. Textual evidence attests (cf. p. 10) the reading “Jesus Christ.”

To tarry. It is probable that Peter consented to stay (see ch. 11:3), and thus showed that he was prepared to act thereafter according to the teaching of his vision. Peter must have mingled freely with the new converts, eating and drinking with them (vs. 2, 3) without fear of being defiled thereby. Luke gives so much space to Peter’s experience in Caesarea that it must be considered as marking a turning point in the life of the apostle, attesting his essential agreement with Paul. Although afterward Peter wavered in his attitude toward Gentile Christians (Gal. 2:11–13), and was rebuked by Paul for so doing, the account of that severe rebuke shows that Peter had laid aside his Jewish prejudices to a great degree, and had acted as he did only under the influence of certain very strict Jews who had come from Jerusalem to Antioch.

Certain days. See on ch. 9:19.

Ellen G. White comments

1, 2 SR 282

1–48AA 132–141; Ev 558; EW 78; SR 282–290

2 CG 263; MH 209

2–5AA 133

4 3T 405; 7T 216

4–6SR 283

5, 7, 8 AA 134

9–16AA 135

11–13SR 306

11–16SR 284

15 AA 193; SR 307

17–20AA 136

17–24SR 286

19, 20 MH 473

21–23AA 137

24 AA 138

25, 26 AA 137

25–29SR 287

27–29AA 138

33 COL 59; FE 108; 4T 394

33, 34 AA 138

33–35SR 288

34 CS 133, 162; PK 31, 304, 369; PP 420; IT 475, 536; 4T 423; 7T 21; WM 109

34, 35 3T 172

38 CH 498; COL 417; DA 241; Ed 80; GC 20, 327; LS 87; ML 118, 130, 166, 227; PK 718; SC 11; 1T 482; 2T 136, 337; 3T 217; 4T 139, 227, 268; 6T 225, 415; 7T 221; 8T 208; 9T 31; WM 53, 56

43 DA 211

44–48AA 139; SR 289

46, 47 SR 306