Acts 10

Chap. X. Ver. 1-33. The visions of Cornelius and of Peter.—‘Hitherto (says Mr. Scott) none had been admitted into the Christian church, but Jews, Samaritans, and proselytes,” who had been circumcised, and bound themselves to keep the whole Jewish law; but it is the opinion of Dean Prideaux, Lord Barrington, and many other learned men, that besides those who were called Proselytes of Justice, (or Righteousness,) there were others called Proselytes of the Gate, and understood in the fourth commandment under the denomination of “strangers within their gates,” meaning devout but uncircumcised Gentiles, who renounced idolatry, and observed the moral law, and the seven precepts of Noah, but paid no regard to the Mosaic ritual, and therefore they were admitted into the temple, no farther than the court of the Gentiles.

This opinion of two kinds of proselytes, Prebend Townsend has lately defended at great length, and with considerable ability. The principal argument which weighs with us is, that Peter objected to go to preach to Cornelius, as unclean, till he received a special command for that purpose, which could not have been the case had he been an observer of the Jewish laws, like the proselytes of righteousness. Let us now attend to the two visions before us, and first to that of Cornelius. He, as we have seen, was a Gentile proselyte, who “feared God and wrought righteousness,” notwithstanding he belonged to the military profession, whose works are too often of a very opposite description. This man was a Centurion, that is, he commanded a hundred men of the band called Italien, probably from its consisting chiefly of Italians.

The military profession is not only very ineligible for Christians, as it presents many temptations to licentiousness; but that of a Roman soldier was particularly obnoxious, as he was trained up to violence and plunder—to oppress the weak, and to enslave the world. Engaged in the profession, however, previous to their conversion, it could be no easy matter, especially for the common soldiers, to disentangle themselves from it; and, indeed, the attempt cost many of them their lives. The only case in which we can contemplate the soldiers’ character with pleasure is, when we see them enrolled for the protection of our liberties and our lives. Cornelius was, however, under these most unfavourable circumstances, still a man of piety and benevolence; insomuch that an angel was sent to announce to him the acceptance of his prayers and alms-deeds; and, at the same time, to direct him to send for an apostle, who should direct him to the true way of salvation and eternal life.

But why could not the angel himself do this? For this plain reason, none are so well qualified to recommend a remedy, as those who have felt its efficacy. An angel might say, “He shall save his people from their sins:” but Peter could say, “He hath saved me a sinner, though I forsook him and denied him.” But Peter needed as much preparation as Cornelius. What! Peter, the apostle of the Jews, associate himself with a sinner of the Gentiles?—a son of Abraham visit and converse with a soldier of that power which had enslaved his country? Far be this from Peter. But behold a large sheet let down from heaven, and filled with beasts and creeping things, unclean as well as clean, intended to represent the Gentile world, who were regarded by the Jews as no better than dogs.

In their view, as Peter says, it was unlawful for a Jew to keep company with one of another nation; but now God showed the apostle that he ought not to call any man common or unclean, whom he had cleansed. From the fact here stated, that “he that fears God and works righteousness may be accepted by him,” previous to his knowledge of Jesus Christ, some have hastily inferred, that an explicit knowledge of Christ is by no means necessary to salvation. When we speak of things necessary to salvation, we must be careful, in the first place, not to attempt to “limit the Holy One of Israel,” or tie up the Author of our Being, even to methods of his own prescribing to his creatures. The laws of God in no case restrain his own mercy.

There is nothing, however, in the case of Cornelius, to show that the knowledge of Christ is not, in the ordinary course of things, necessary as the foundation of our faith and practice; for though Christ had not before been preached to him, yet as he was a pious man, and so friendly to the Jews, there can be no doubt but that he was acquainted with the Old Testament Scriptures in the Greek language, and had been in the practice of reading them; he had also (ver. 37) some knowledge of the preaching and baptism of John, and of Jesus himself, who went about doing good: his preconceptions, therefore, were much in favour of the gospel revelation. Where God prepares the heart to receive Christ, we have every reason to expect Christ will be revealed to it—though perhaps this may never be known to us.

Ver. 34—48. Peter’s sermon before Cornelius and his Friends, with the gift of the Holy Ghost, and the baptism of the first Gentiles.—Cornelius having sent for Peter to preach to him the glad tidings of salvation, rightly judged it would be wrong to confine them to himself bad that, and therefore did well to invite his friends and neighbours to unite with him: accordingly, when Peter came, (verse 27,) “he found many that were come together,” and what is especially worthy of the remark of Christian congregations, they did not come dropping in (as we often see) during the whole time of service, but, says Cornelius, “We are all here present before God, to hear all those things that are commanded thee of God.”

“Then Peter opened his mouth”—that is, he spoke with freedom and boldness. “I perceive (said he) that God is no respecter of persons; but in every nation, he that feareth God and worketh righteousness (as did Cornelius) is accepted with him.” But still it was well that he had sent for Peter, for he had still more good news to tell them: as that he was not only a prophet sent of God; but also Jesus Christ, the Messiah, the anointed Saviour: nor was this all; he was a person of su-

Notes on the verses

Chap. X. Ver. 1. Italien band.—[The Italian band, or rather cohort, (a regiment sometimes consisting of from 555 to 1105 infantry,) is not unknown to the Roman writers.]—Bagster. __ Ver. 4. What is it, Lord?—If this be addressed to the angel, perhaps the pronoun my should here be understood, as in (Numbers 11:28), “My lord Moses forbid them.” Ver. 6. Simon a tanner.—The Rabbies say, that this was considered menial trade, and a by the Jews.—He shall tell thee, [understood as the latter member of the verse is omitted in four ancient, and many other MSS., in both the Syriac versions, &c.; and is rejected by Wetstein, Griesbach, and Michaelis.] Ver. 9. The sixth hour—i.e. noon.; Ver. 11. A certain vessel.—Doddridge, “Something descending to him like a great sheet,” &c.—[Skenos, anything which may be considered as a receptacle; and is therefore applicable to a sheet, or anything woven from flax, tied up at the four corners, which our word vessel is not.]—ster. Ver. 12. Four-footed beasts.—Both clean and unclean, say some; but Doddridge remarks, that in this case Peter might have made a selection. He thinks therefore, that they were all unclean; Ver. 13. Kill, and eat—[Or, sacrifice and eat. The spirit of the heavenly direction seems to be this, says Dr. A. Clarke,—“The middle wall of partition is now pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. ‘Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision.

Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy,” &c.]—Bagster. Ver. 24. Cesarea.—[This city, once an obscure fortress called Strato’s Tower, was built and superbly decorated by Herod the Great, and called Cesarea, in honour of Augustus Caesar, to whom he dedicated it in the 28th year of his reign. It was situated on the shore of the Mediterranean, between Joppa and Dora, with a haven, rendered by Herod the most convenient on the coast. Thirty miles from Jaffa, or Joppa, 32 from Ramlay, and 36 from Acco, or Ptolemais; and, according to Josephus, six hundred stadia, or 75 miles, from Jerusalem, though the real distance is probably not more than 62 miles.

Nothing now remains of the former splendour of Cesarea: the supposed sites of the ancient edifices are mere mounds of indefinable form; the waves wash the ruins of the mole, the tower, and the port; the whole of the surrounding country is a sandy desert; and not a creature, except beasts of prey, resides within many miles of this silent desolation.]—Bagster. Ver. 26. Stand up.—Did Jesus say so? or what are we to infer upon the doctrine of the simple humanity of Jesus? Was he less pious, or less humble than St. Peter? Ver. 28. An unlawful thing.—So Josephus:—“Those strangers who come to us on any other account but that of religion, Moses permitted not to be mixed with us in any familiarities.” Ver.

33. That are commanded thee of God.—It was as easy for God to reveal Christ to Cornelius as to tell him where to find Peter. But having commissioned his preached gospel for the conversion of the world, he honours that gospel, and makes it necessary for Peter to go as a missionary to Cornelius. So God has recently brought heathen men to Christian countries, where they have received the gospel, (as Obookiah,) or the inquiring anxious heathen has met the missionary, and rejoiced in the preaching of Christ. The heathen must have the preached gospel. Ver. 41. Not to all the people—This has been made an objection by many infidel writers; to which we can only reply, that God is not bound to satisfy those who are unwilling to be convinced.

Ver. 43. All the prophets, &c.—Most of them in a very express manner, and others indirectly; for “the testimony of Jesus is the Spirit of prophecy.” (Revelation 19:10).