Acts 10:2

Acts 10:2. A devont man, etc. We enter here upon the description of the personal character of Cornelius; and the particulars contained even in this verse are copious and impressive. It is useful to enumerate them separately: (1) He was a ‘devout' or religious man. The word (ευ ̓ σεβη ̀ ς) used here has reference simply to personal character, and is different from the other word (φοβου ́ μενος) similarly translated elsewhere (as in Acts 17:4), and denoting a proselyte to Judaism. (2) The character of the religion of Cornelius is yet more precisely described by the statement that he was one ‘that feared God.' This phrase, ‘God-fearing,' as used in Scripture, is full of meaning. It denotes that all the concerns of life and duty are referred to God. As employed here of Cornelius, it implies that he had given up the polytheism in which he had been brought up. (3) ‘With all his house.' This exhibits his religion in a wider scope, and gives us a still higher view of his character. His piety was not merely personal, but domestic. His house was regulated on religious principles. And this, as we shall see, is in harmony with what we read below. (4) He ‘gave alms.' His religious faith exhibited proof of its reality by practical sympathy, charity, and self-denial. (5) He gave ‘much alms.' The help he bestowed on the poor was not scanty, but liberal and large. This additional touch in the portrait should by no means be overlooked. (6) These alms were given to the people, i.e. to the Jewish people. This is a very expressive feature in the portrait. He treated the Jews around him, not with scorn, but with kindness. This charity to them meant more than if it had been shown to compatriots and persons having the same early religious associations with himself in an Italian city. Mr. Humphry says very well here: ‘His almsgiving was the more remarkable, as being contrary to the practice of Roman officers, who generally plundered the provincials to the utmost.' This particular co-ordinates Cornelius with that centurion in the Gospel history whose servant was healed by Christ (see Luke 7:5). (7) This centurion at Cæsarea was a man of prayer. Here we see in him the very heart of the reality of religion. (8) Not only so, but he was persevering in prayer: he prayed ‘continually' (δια παντος). Prayer with him was not a mare impulse, but a habit; and this has always been the characteristic of the saints. As to the meaning of the adverb employed here, Dr. Adam Clarke says of Cornelius: ‘He was ever in the spirit of prayer, and often in the act.'

Further illustrations of the character of Cornelius will come to view as we proceed. But meanwhile it demands our observation that a man so eminently good should be placed at the head of all Gentile Christianity. This was, as the same commentator says, ‘a proper person to be the connecting link between the two peoples.' The choice of such a man for such a place in history leads us to recognise the wisdom and goodness of God. And this remark may be added, that the facts before us are in harmony with other facts in the early Gospel history. Just as the apostles were men of high character, so it is here. St. John and (probably) St. Peter were earnest disciples of John the Baptist. St. Paul had always been marked by a strong zeal for religion, and for a strictly moral life. So the great representative Gentile convert was a man of the highest character. Salvation is indeed available for the worst sinners, and the worst sinners may become great saints; but in the choice of the conspicuous members of the earliest Church, no special honour is put upon reclaimed profligates.