Acts 10:1-8

CRITICAL REMARKS

Acts 10:1. There was.—Omitted in best MSS. Centurion.—ἑκατοντάρχης (Acts 27:1) = ἑκατοντάρχος (Acts 21:32; compare Luke 7:2; Luke 23:47). Italian band, or cohort.—The legio Italica of Tacitus (Hist, i. 59, 64), raised by Nero (Dion. Cass, Leviticus 24). was not at this time in existence. “An inscription in Gruter informs us that volunteer Italian cohorts served in Syria—i.e., Italian or Roman cohorts who enlisted of their own accord instead of being obliged to perform military service” (Hackett). The number of soldiers in a cohort was usually six hundred, though the term was frequently used for a maniple, which was a third of a cohort (Holtzmann).

Acts 10:2. Devout.—εὐσεβὴς. different from εὐλαβεῖς in Acts 2:5, Acts 8:2, describes “the special type of devotion that belonged to Gentile converts” (Plumptre), though there is no ground for believing that Cornelius was a proselyte (Olshausen, Neander, Wendt). Against this stand (Zöckler):

(1) the word ἀλλόφυλος of another nation, applied by Peter to Cornelius (Acts 10:28);

(2) the characterisation of Cornelius and his family as belonging to the Gentiles (Acts 10:34);

(3) the great excitement kindled by their reception of the Spirit, and their baptism by Peter (Acts 10:45; Acts 11:1 ff).

Acts 10:3. Evidently = openly, so that the vision was not purely subjective (Neander).

Acts 10:4. For a memorial before God.—Alluding to “that part of the meat offering which is burnt, and whose savour was intended to remind God of the worshipper” (Ewald). It is doubtful, however, if this is not somewhat fanciful.

Acts 10:5. Send men to Joppa, etc.—Zeller correctly observes (Die Apostelgeschichte, p. 181) that this minute acquaintance of the angel with Peter’s name and residence with Simon the Tanner shows that Cornelius’s vision was not a mere fancy, ein blosses Phantasiegebilde des Betenders, but an objective appearance.

Acts 10:6. The best MSS. omit the words, he shall tell thee what thou oughtest to do, as an insertion in accordance with Acts 9:6 and Acts 11:14.

Acts 10:7. For unto Cornelius read unto him. Of thom that waited on him continually may point to similarity of disposition, as in Acts 8:13 (Zöckler, Holtzmann), as well as to menial service (De Wette, Overbeck).

HOMILETICAL ANALYSIS.—Acts 10:1

Cornelius’s Vision; or, a Gentile Inquirer directed

I. Cornelius’s person.—

1. His name. This “may indicate a connection with the great Cornelian gens which had been made famous by the Gracchi and by Sylla” (Plumptre). There is no reason to suppose he was the individual mentioned in Luke 7:5.

2. His profession. A soldier. “A centurion of the band called the Italian.” The military profession not incompatible with Christianity. Christianity has won numerous converts from the army. Yet modern soldiers too seldom resemble Cornelius. The special cohort commanded by Cornelius may have derived its name from having been either composed of native Italian soldiers, or at least commanded by Italian officers. Another cohort, called the Augustan, is mentioned later (Acts 27:1). The ordinary cohorts stationed at Cæsarea, which consisted of levies from the provinces, were not always reliable (Jos., Ant., XIV. xv. 10; Wars, I. xvii. 1).

3. His rank. A centurion or captain of a hundred, the sixth part of a cohort and the sixtieth of a legion.

4. His residence. Cæsarea, situated on the Mediterranean Sea, was the headquarters of the Roman procurator, and the seat of a Roman garrison. Built by Herod the Great, it was inhabited mostly by Gentiles, though it contained a considerable sprinkling of Jews (see on Acts 8:40).

II. Cornelius’s character.—A devout—i.e., pious man, a worshipper of Jehovah, not necessarily a proselyte. The word here used differs from that employed to describe serious and religious-minded Jews (see “Critical Remarks”). His piety exhibited itself in four ways.

1. In cherishing the fear of God in his own soul As the absence of such fear is characteristic of the wicked (Psalms 36:1; Romans 3:18), so does its presence mark the good or righteous man (Psalms 2:11; Psalms 103:11; Proverbs 1:7; 2 Corinthians 7:1; Ephesians 5:21). That Cornelius’s fear, of God was sincere, was attested by his own domestics (Acts 10:22).

2. In seeking the spiritual welfare of his household. In caring for the religious training of all committed by providence to his care, his family, his slaves, his soldiers; like Abraham (Genesis 18:19), Job (Acts 1:5), and David (2 Samuel 4:12). A proper exemplar in this respect to Christian husbands, fathers, masters, and superiors (Ephesians 6:4; Ephesians 6:9). “It is the highest ornament of a house when both the master and the dependants acknowledge and fear God” (Starke).

3. In practising benevolence towards the poor. In distributing much alms among the people—i.e., of the Jews (see Acts 10:42; Acts 26:17; Acts 26:23; Acts 28:17), though not necessarily to them exclusively. Kindness to the needy (Psalms 112:9), a grace enjoined upon Christians (Luke 10:37; John 15:17; Romans 12:10; Galatians 5:13; 1 John 3:17), as well as a dictate of ordinary humanity. There may have been in Cornelius’s philanthropy “something of the service of works,” yet was it not on that account to be adjudged as hypocritical.

4. In habitually maintaining the exercise of prayer. This was another mark of indwelling grace. A religion that does not prompt men to pray is not a true religion (Romans 12:12; Ephesians 6:18; Philippians 4:6; Colossians 4:2; 1 Thessalonians 5:17, etc., etc.). Among other matters carried by Cornelius to the throne of grace, it may be assumed, was the new religion which had been brought by Philip to Cæsarea (Acts 8:40), and concerning which he most likely desired to be guided. N.B.—All the centurions of scripture (Acts 27:3; Matthew 8:5; Luke 17:2) are presented in a favourable light.

III. Cornelius’s vision.—

1. The time. “About the ninth hour of the day”—i.e. somewhere in the course of it (the force of ὡσεί). As this was 3 p.m., one of the hours for temple worship (Acts 3:1), it has been suggested that Cornelius may have been a proselyte, but this hardly harmonises with subsequent statements (Acts 10:28; Acts 10:34; Acts 11:1; Acts 11:8; Acts 15:7; see “Critical Remarks on Acts 10:2”). The most that can be inferred is that along with his family he had adopted some of the forms of Hebrew worship.

2. The manner. Evidently, or openly; meaning clearly and distinctly, not obscurely and faintly, neither in a dream (compare Matthew 1:20; Matthew 2:13), nor in a trance (compare Acts 10:10; Acts 22:17), but with his bodily eyes, “thus asserting the objective truth of the appearance” (Alford).

3. The appearance. “An angel of God” (as in Acts 8:26; Acts 27:23). Cornelius, it should be observed, did not call him an angel of God, but described him as “a man in bright apparel” (Acts 10:30). Yet Cornelius must have recognised the apparition as an angel, since his messengers used this appellation (Acts 10:22); which suggests that Cornelius was accustomed to read the Scriptures in his household (Ezekiel 1:13; Daniel 10:6). In any case Peter, who had witnessed the Ascension and seen the two men in white apparel (Acts 1:10), had no difficulty in identifying the “man in bright apparel” as a celestial intelligence (Acts 11:13); and this fact that Cornelius’s visitor was from heaven presumably weighed with him and his fellow-apostles in deciding whether right had been done in admitting an uncircumcised Gentile into the Christian Church. That Cornelius saw the angel coming in, and heard him speak, accords with the Biblical representation of these heavenly messengers (Acts 5:19; Acts 12:8; Acts 27:23).

4. The impression.

(1) Cornelius having fastened his eyes upon the angel, was afraid, no doubt, at his dazzling appearance. That men should be alarmed at unusual phenomena, and in particular at the presence of the supernatural (Job 4:15), is an indirect witness to the fall.

(2) Having recovered from his fright he inquired the reason of the angel’s coming—“What is it, Lord?”

IV. Cornelius’s commendation.—His prayers and his alms, said the angel, reversing Luke’s order, perhaps to show that God regarded chiefly the heart (Lechler), had been—

1. Noticed by God. The Supreme is an indifferent spectator of nothing, least of all of what is done by them that fear Him (Job 34:21; Proverbs 15:3; Malachi 3:16; Hebrews 4:13).

2. Remembered by God. Gone up “for a memorial before God;” before God not as a plea in justification but as requests to be kept in mind and answered (see “Critical Remarks”). God forgets nothing but pardoned sin. Never in any instance the supplication of a humble heart (Psalms 65:2; Isaiah 65:24; Matthew 7:8.)

V. Cornelius’s instruction.—Given by the angel.

1. Whom to send for. “One Simon, who is surnamed Peter.” The angel did not attempt to convert Cornelius. Neither had he been sent for that purpose. His mission was to direct Cornelius to send for Peter.

2. Where to find him. “He lodgeth with one Simon a tanner in Joppa” (see Acts 9:43), “whose house is by the seaside.” N.B.—God’s knowledge of men extends to their names, surnames, residences, trades, etc.

3. What to do. “He shall tell thee what thou oughtest to do.” (But see “Critical Remarks.”)

VI. Cornelius’s obedience.—

1. Prompt. Immediately the angel had departed he took steps to carry out the injunctions received. Faith commonly brooks no delay. “Straightway” a familiar word in Faith’s vocabulary.

2. Exact. He did precisely as the angel had commanded. He sent men to Joppa. Faith never attempts to improve on Divine instructions. As the Lord commands so does faith (Genesis 6:22).

3. Prudent. The messengers were carefully selected—two of his household servants, who, no doubt, like himself, were God-fearing, and a pious soldier who usually waited on himself. Faith never abandons prudence, but looks well to her goings.

Learn.—

1. That piety may exist and flourish in any rank and station in life.
2. That God’s salvation is nigh them that fear Him.
3. That “more servants wait on man than he’ll take knowledge of.”
4. That prayers and alms are twin advocates of great influence with God.
5. That God never leaves the meek without guidance. 6, That good men should study to have pious servants about them.
7. That pious households are often visited by angels.

HINTS AND SUGGESTIONS

Acts 10:1. The Centurion of Cæsarea.—A Roman from head to foot, Cornelius had still no heart for the Roman gods; he was one of Japhet’s children, who in the conquered tents of Shem had himself been conquered by the God of Shem. Certainly he was still a heathen; Jerusalem’s desolate temple had not had for him attraction enough to cause him to become a proselyte; had he sought to find peace there, he would have returned from Jerusalem just as unsatisfied as the Treasurer from the East.—Besser, Bibelstunden: Apostelgeschichte, III. i. 514).

Cornelius the Centurion.—An example of—

I. Goodness in high station.—A Roman soldier of exalted rank, and yet obviously kind to and considerate of his dependants as well as of the poor; two marks of moral excellence not always found among Christians, though they should be (Romans 12:13; Romans 12:16).

II. Piety outside the pale of the Church.—A devout man who prayed to God always and gave much alms to the poor, though by birth and education he was a Gentile. God has other sons besides those who are called by His name (Hosea 2:23; Romans 9:25), and Christ other sheep than those who belong to the recognised foid (John 10:16).

III. An earnest soul seeking after God.—Though pious, he was yet conscious of a want. Though no longer in heathen darkness, he realised he had not yet attained to perfect light. Though delivered in a measure from fear, he was not at rest. For more light, fuller knowledge, deeper peace, his prayers were doubtless directed.

IV. Meekness instructed by God.—“The meek will He guide in judgment, and the meek will He teach His way” (Psalms 25:9). This promise was signally illustrated in the case of Cornelius.

V. Faith proving itself by obedience.—No sooner did the angel command than with military promptitude he obeyed. (Compare Luke 7:8.)

Acts 10:2. Praying Always.

I. Enjoined in Scripture.—By Christ (Luke 18:1) and by Paul (1 Thessalonians 5:17).

II. Not impossible.—Except as a mere external performance or bodily service (Matthew 26:41). As a spiritual exercise (1 Corinthians 14:15) by no means unattainable, as the cases of the Twelve (Acts 6:4), of Cornelius, and of Paul (Colossians 1:9) prove. The heart may be always in an attitude of prayer, though not every instant conscious of desire.

III. Eminently reasonable.—The man who prays always shows himself to be good—i.e., humble and wise.

IV. Never unprofitable.—The soul that communes much with God will not only receive much from God (Matthew 7:8), but will gradually become like God.

Acts 10:5. Simon the Apostle and Simon the Tanner; or, Christian Preachers and Christian Tradesmen.

I. Both known to God.—Their names, callings, and residences.

II. Both serve God.—Their callings may be different; their Master is one.

III. Both advance Christ’s kingdom. The preacher (the apostle) directly by publishing the gospel; the tradesman (the tanner) indirectly by lodging the preacher.

IV. Both honoured by God.—Their names stand together in the annals of the Church and on the page of inspiration.

Acts 10:7. A Model House.

I. Religious.—Characterised by the fear of God and sanctified by prayer.

II. Harmonious.—Master and servants, doubtless also parents and children, living in concord and love.

III. Benevolent.—Mindful of the wants of others; distributing to the necessities of the saints.

IV. Blessed.—Visited by angels, God’s ministers of salvation.