Actes 10:1-48

There was a certain man in Caesarea called Cornelius, a centurion.

Peter’s vision

The record of the advance of the young Church gives in quick succession three typical conversions: first, that of the eunuch, a foreigner, but a proselyte to the Jewish faith; secondly, that of Saul, born and bred a Jew; thirdly, this of Cornelius, a Gentile seeker after God. Within the range of these experiences the whole world was compassed. The highest apostolic sanction for an unfettered gospel was the need of the hour.

I. The vision of the Roman (Actes 10:1). The home of Cornelius lay thirty miles north of Joppa. Built by Herod the Great in honour of Caesar Augustus, the seat of the Roman rule in the land of the Jews, a city of splendour, with spacious artificial haven, having a temple erected to the emperor that held his statue as Olympian Zeus, and lying, as it did, within the sacred territory, yet a centre of Grecian influence and plagued by the corruptions of a pagan worship, Caesarea afforded every possible phase of contrast to the age-long intolerance of Peter’s countrymen. Rome’s wide empire flashed before the eye of this true-born Italian, nor could he dream that faith in a Nazarene peasant would give the Cornelian name its truest honour. Yet he was one of those rare souls of whom not a few have illuminated the darkness of heathenism, whom heart hunger leads to the truth. He was a “devout” man. He “feared” God. The second word is simply a closer definition of his religious character. His “fear” was not a superstitious dread of the wrath of God, but a brave man’s dread of failing to do the will of God. Furthermore, his piety had power in it, and this, mingled with peace, won over to his faith “all his house.” No man’s religion can, without great hurt, fail to set forth the two sides of the character of his God. In the man who orders his household in the fear of God “mercy and truth are met together, righteousness and peace have kissed each other.” Cornelius, constant in alms-giving and prayer, draws near to the kingdom of God’s Son. The kingdom is about to be entered. The order is, “Now send.” The time had come. The outlying Gentile world had grown sick at heart. The “middle wall of partition” was falling to the ground. Cornelius, for the pagan world, was to learn that the Cross was the centre of the circle, and Peter, for the Jewish world, that the circle was as big as the globe. The Divine direction is very exact. Both of the apostles’ names are given. Whether Cornelius knew it or not, Philip, a resident of Caesarea, might have been called to his side within an hour. But Philip was not the man for the occasion. Of all men Peter was best fitted to preach Jesus to Cornelius, of all men the one most needing the results of his preaching. “He will tell thee what thou oughtest to do.” These words emphasise two important truths:

1. They point to the value of human agency in the salvation of men. The value of human testimony to a historic fact was never lost sight of in the foundation of the Church. The answer to Hume and Strauss may be found in the meeting of these men. A man not a myth has entered our world, and God has committed to men first of all, not to books, nor papers, nor tracts, the publishing of the gospel. The true witness of true men is the surest way of redeeming China to God. A shipload of Bibles sent to Africa will, unaided, amount to little. Ten holy men turned loose will leaven it for the twentieth century, The man and the book together are invincible.

2. They point to Jesus as the consummate revelation of God. When He can be found all else is insufficient. And it was because He could be found that Cornelius was not, could not be, allowed to remain where he was. His devoutness was not enough. No one dare teach that faith in specific doctrines of Christianity is superfluous. The opening words of Peter’s sermon cannot be bent to prove that all religions are of equal value or that faith in the Redeemer is needless.

II. The vision of the Jew (verses9-20). God’s providences make a perfect fit. The messengers reached the tanner’s door not an hour too soon, not a moment behind time. Was the man on the house top ready? A great thing was about to happen. A huge prejudice had come to its death. Let us pause to scan the past life of the fisherman. He had been in part prepared for the nearing duty. A more scrupulous Jew would not have entered a tanner’s house. Peter lodged there. He had not been without much previous training. He had been taught, tried, had fallen, had been forgiven and restored to honour. Yet he was not ready for a worldwide need. The words of Jesus never took the place of the educating activities of after life. Peter had been called to be a “fisher of men” (Matthieu 4:19). He had heard the centurion commended (Luc 7:7). He had learned how meats defile, and how they do not (Marc 7:18). Near the tragic close of his Lord’s life he had seen that certain Greeks sought Him (Jean 12:20), and that in them the Gentile world was welcomed. Yet he was not ready. Like his fellows, he saw in the direction of his prejudices. “It required the surgery of events to insert a new truth into their minds.” Yet he was God’s best man for this hour, for, as Bruce has well said, “Everything may be hoped of men who could leave all for Christ’s society.” To learn that spirit is more than form, and that God is not partial, was a great lesson. Through the opening in heaven a “great sheet” was let down, held “by four rope ends” (Alford), or “attached with four ends, namely, to the edges of the opening which had taken place in heaven” (Meyer). In it were all kinds of animals without exception, clean and unclean. From these Peter was told to choose. With old-time bluntness he refuses. He knows not who speaks, but calls him “Lord.” What did it mean? Little wonder that he was “perplexed.” The most outward mark of difference between Jew and Gentile had been set at naught. He knew why these regulations had existed (see Lévitique 11:1 and Deutéronome 16:1). The descendants of Abraham were not alone in making distinctions of animals. Yet none others were so thorough as those of the Jews. “The ordinance of Moses was for the whole nation. It was not, like the Egyptian law, intended for priest’s alone; nor like the Hindu law, binding only on the twice-born Brahman; nor like the Parsee law, to be apprehended and obeyed only by those disciplined in spiritual matters. It was a law for the people, for every man, woman, and child of the race chosen to be a ‘kingdom of priests, an holy nation’ (Exode 19:6).” He “thought” on. Was the “hedge” between races to be destroyed? Possibly. Was the vision meant for his own enlargement of privilege? Surely not. The sight, the order, shocked his sanitary creed, his patriotic sentiment, his conscience. It was hard for a Jew to yield even to a command from the skies. His “thought” may have taken in the city spread below. (R. T. Stevenson.)

Peter’s vision

Jesus Christ is the focus of all good tendencies in history. His light, lighting every man that cometh into the world, is their origin; His triumph is the conclusion toward which they move. The story of Cornelius and Peter shows the bringing together in Christ of two great religious elements--that of devout paganism and that of faithful Judaism. Both make sacrifices, for in Judaism as well as in paganism there is somewhat that is to be left behind. Yet in both there was imperfection. Cornelius had yet to put on the gospel life, Peter had yet to renounce the imperfect Jewish life. Both needed advancement more closely toward Christ, where they could meet as one.

I. Cornelius, the Gentile, is one of the noblest figures of pre-Christian life that we have. It has often been pointed out that the Roman centurions are always well spoken of in the New Testament. But Cornelius is more plainly set before us than either of the others.

1. As a man Cornelius is deserving of our admiration. We see in him a high religious longing. He was not a dabbler in speculation, such as he might have been if he had been a Greek, or a Roman of a hundred years later. He was one of the sort of men Archdeacon Farrar has called, “seekers after God”: men like Socrates, Seneca, Epictetus, and Marcus Aurelius; men to whom the utmost heathenism could offer in the way of religiousness was unsatisfying (as God meant it to be) to the wants of the soul. The quantity of religiousness offered by the Roman religion was not at fault; there was an abundance of theory to appeal to the mind, plenty of supernatural legend about the gods, and a ritual elaborate enough to gratify the most ardent longing for the externals of worship. But there was not that quality in it all which could appease the cravings of the heart. It was not Divine. Cornelius longed for something better. He had been led to Judaism. Here were no idols, here were no debasing legends of deity, here was real spiritual religion. The purity and spirituality of the Hebrew monotheism, and the loftiness of its code of morals, must have come like a revelation to thoughtful hearts. They came so to Cornelius. The God of the Jews was a better God to him than Jupiter. Yet Cornelius made a discriminating use of Judaism. Cornelius penetrated to the eternally true elements of the Hebrew religion, and disregarded those parts of it which were merely typical and temporary and had no power to satisfy the soul. For his characteristics, named at some length, are spiritual and not ritualistic. He was “a devout man, and one that feared God with all his house” (Actes 10:2). The word devout, it is true, says Lechler, “may be applied even to a strictly pagan form of devoutness.” It designates a worshipful bent of mind, full of reverence toward Heaven. But in Cornelius’ case this reverence was rightly directed, for it rose toward the true God. It is said also of Cornelius that he “gave much alms to the people (of Israel), and prayed to God always.” His religiousness was shown not only in devoutness, but in the outward life. “Because,” says Calvin, “the Law is contained in two tables, Luke in the first place commends Cornelius’ piety; then he descends to the second part, in the fact that he practised the duties of charity towards men.” That such a man should have no influence was impossible, above all in those days when the possibilities of the pagan religions were exhausted and men were reaching out after something more satisfying, after that, indeed, which Cornelius had found. We are not surprised, therefore, to learn that “all his house” joined him in his fear of the true God (verse 2). A man like Cornelius, reverent and thoughtful, cannot but influence others toward the same traits. And the reason for this was his strength of character. Roman soldiers were not, as a general thing, very reverent. Out of this same strength of character also, doubtless, came his patience. He had prayed earnestly to God, we know not for how long, but no unusual answer had come.

2. Such a man in himself is a delightful study in character; but he is much more valuable in this case because of his spiritual significance in relation to the gospel. He shows us plainly, by his obedience to it, the obligation of the universal law of living up to the light one has. Religious emancipation is by means of the principle of exhaustion. You use an imperfect form of religion faithfully, and you are led out of it into something better. So those who, like Paul, were zealous Jews were offering themselves to God as fit subjects for something higher still. Because all phases of belief have in them the potency of better things, men are rightly to be judged of God by their use of what they have. And no one need fear, whatever his present phase of belief Godward, that his aspirations toward something better are ever overlooked by God. The angel said to Cornelius, “Thy prayers and thine alms are come up for a memorial before God” (verse 4). It is a comforting thought that not a single hope for religious advancement in any human soul is ever overlooked by God. Cornelius was a good man, a religious man. Even these, however, did not merit the gift of the gospel. The best of men can never claim anything at God’s hands, because even the best of men never use all their privileges and perfectly fulfil the will of God. But although Cornelius had not by his life come to deserve the gift of the gospel (which is impossible), he had by it prepared himself for the gospel, and plainly evinced to God his desire for it, although the knowledge of just what it was that he desired and craved for had not crossed his mind. To those who ask it shall be given, and by his good life Cornelius had shown himself to be one of those who ask. God gives grace in exchange for grace. Using what light we have leads on to the desire for more, until we are led to want Christ, who is the final and best gift of God.

II. Peter, the Jewish-Christian, gives us a study in advancing Christianity. Cornelius shows how Judaism helps to Christ; Peter shows how Judaism must be thrown off in order to reach Christ. The same thing which is set before us as a help in Cornelius is shown a hindrance in Peter. Do you wonder that a man’s early training should stay by him? Was it not intended so to stay? Peter’s prepossession against Gentile ways of living was fortified by the knowledge that Jewish life was founded upon Divine ordinances. The things unclean to Judaistic thought had not been made unclean by the Jews themselves, but by the very declaration of God. And yet it was narrow. It did not rise to the idea that God might be planning to displace even His own work. Peter could not see that a thing might be instituted of God and yet be temporary. He could not advance to the full conception of the possibility of progressiveness in God’s revelation. Not that there was anything defective, improper, or bad in any part of God’s ancient work. Bat He meant it for a certain purpose which was temporary. And it was a wonder so great that it took a miracle to dispel it. So hard is it for us to get away from our own set ideas of how God must work when He works at all. And yet God can do the difficult, even what seems the impossible. He can give a form of religion to men that seems perfect, and then He can displace it by another to which the former is but as night to noonday. Peter was to learn that a Gentile soul as such is as ready for the kingdom as a Jewish soul as such, if it is truly longing for salvation. And as this came to him it brought a lesson in humility, for he learned that the judgment of God was far better than his own. He had his prepossessions, founded in the very Word of God. He was asked to give these up by the same God. Here seemed inconsistency, impossibility. But Peter must yield. The ways of man must submit to the ways of God. Our conceptions of God, religion, piety, must all yield before God’s thoughts. And if He displaces His own revelations by better ones who shall say Him nay?

III. The general lessons of our study are apparent.

1. Cornelius and Peter, Jew and Gentile, both had visions granted by God. God is no respecter of persons. Some very ignorant, uneducated man, despised in our eyes, may find the truth as well as we.

2. Christ takes what is best out of all as the foundation of advance into new truth concerning Himself. God’s Spirit makes a preparatio evangelica everywhere.

3. All men need progress religiously--progress not beyond Christ, but progress deeper into the mysteries of the sublime truth given to us in Him. Let no one ever say he has no more to learn about the Son of God. (D. J. Burrell D. D.)

Dreams

The subject of dreams and dreaming is a fascinating one. There have been many extraordinary dreams; but there is an element of mystery in all dreams. They are witnesses to our spiritual nature. They reveal the spirit that is in man. They give us glimpses of the inner life of the soul. Sometimes they may indicate our moral state. Some dreams are the children of an idle brain; others are shaped by the master passion of the soul. President Edwards entered all his dreams in his diary, and carefully examined them. He looked upon them as indicating the real bias of his waking thoughts. Good seeds sown in the day meant a good crop of dreams at night. Undoubtedly there is much truth in this view. Dreams are sometimes instruments of Divine teaching. The Holy Spirit speaks to men by dreams and visions. “Many of the inspired parts of Scripture came through that channel. Jacob, at Bethel, saw the ladder of mediation between heaven and earth in a dream. Peter received his commission to preach the gospel to the Gentiles in a dream. The spirit world was unfolded to Paul in visions. He saw heaven, but not with his mortal eyes; and heard the language spoken there, but not with ears of clay. The panorama of the ages passed before John in Patmos while in a state of bodily unconsciousness. The Spirit of God can waken the resources of thought in man, and impress his mind without disturbing a single eyelash, or one beat of the heart.”

“For human weal Heaven husbands all events,

Dull sleep instructs, nor sport man’s dreams in vain.”

(G. H. James.)

Cornelius

1. Caesarea was situated on the Mediterranean, about thirty miles north of Joppa. It was built by Herod the Great, B.C. 22, and named after his imperial patron. It was a civil and military capital, the residence of the Roman procurator. It was garrisoned mostly by native soldiers, bat there was one cohort composed of volunteers from Italy, and over a division of that there was the centurion Cornelius. He belonged to an illustrious clan which had given to the state some of its most distinguished men; but greater than the glory of Sulla and the Scipios, who had made the Cornelian family everywhere renowned, is that which is conferred on this centurion in verse 2.

2. Cornelius was not a proselyte, for had he been Peter would have had no difficulty, and Actes 15:14 is decisive against it. He belonged to that large class of thoughtful men who had become weary of the worthlessness of paganism. He had outgrown idolatry, and perhaps made himself familiar with the Septuagint, and certainly was convinced that God was the hearer of prayer. He might have become a proselyte, and possibly was contemplating that step when he heard of Jesus, and being a genuine truth seeker he determined to wait for light. This will enable us to understand the object of his fasting and prayer. There had come to him the inevitable question, “What wilt thou do with Jesus, that is called Christ?” and in his anxiety as to the answer he cried to God for light. And not in vain (Actes 15:3).

3. In response to the Divine direction he dispatched two of his servants and a soldier to Peter; but God had gone before them, and was even now preparing His servant for their appearance (Actes 15:9), who received a symbolic revelation of the fact that the restrictions of the Mosaic law were removed, and that the distinction between Jew and Gentile was abolished. It indicated that creation itself had been purified, and rendered clean for our use by the satisfaction of Christ. But Peter did not understand it so, but was helped by the message of the servants of Cornelius, and putting the two together he determined to go to Caesarea. As a precaution he took six brethren with him. Convinced that some important event in the history of the Church was going to happen he desired to have Jewish witnesses: an action which shows that, in spite of his impulsiveness, he was not destitute of prudence.

4. On arriving Peter found a considerable assembly, and after a preliminary discussion and explanation delivered a sermon as remarkable as any recorded in the history. While he was speaking the Holy Ghost descended, which--

(1) Certified the truth of Peter’s words.

(2) Proved to Peter and his companions the genuineness of the faith of these Gentile converts.

(3) Indicated that those who received Him should be then and there admitted to the Church (Actes 11:17).

5. This was the Pentecost of the Gentiles, and so Peter opened the door for their admission as the Lord had promised him. Thus the infant Church took a new departure, and entered on that worldwide mission in which it is still engaged. Learn then--

I. That the way to get light is to act up to what we have and pray for more. Cornelius had not found Christ (Actes 11:14), but he had found something, and “whereto he had attained he walked by that rule.” This is a uniform method of God’s procedure (Deutéronome 4:29; Psaume 112:4; Matthieu 25:29; Jean 7:17; Jaques 1:5). F.W. Robertson stayed himself up with this principle during that dark wrestle with doubt in the Tyrol. Everything else went from him, but he could hold by this: “It is always right to do right”; and in the acting out of that he regained his hold of Christ.

II. That in all spiritual matters we should be prompt.

1. Cornelius lost no time in sending for Peter; nay, after Peter came he took in all he said while he was speaking, and so received the Holy Ghost. Do, therefore, at once what is needed to secure your soul’s welfare. When Pharaoh was asked by Moses when he should entreat the Lord, he said, “Tomorrow!” and you marvel at his folly. You would have said, “The sooner the better”; but beware lest you condemn yourself. “Today, if ye will hear His voice,” etc. You need not send to Joppa, “The word is nigh thee” (Romains 10:8).

2. But the promptitude of Peter is quite as noteworthy (Actes 15:29), and we who have to deal with men about their souls should take a lesson. I once preached to an enormous audience in a circus. When I had finished I was quite prostrated, and while in that condition a man wished to speak with me about the way of life. I made an appointment for the next morning. But he never came. And I have written down that as one of the lost opportunities of my life, and its memory has been a spur to me ever since. “The King’s business requires haste.” Now--alike for preacher and hearer--is the accepted time.

III. That preachers and hearers are prepared for each other by God. Cornelius is led in a peculiar manner to send, and Peter to go: when they come together the result is blessing. It is the same now. The preacher is led through a special spiritual history; he is guided to the choice of a particular subject, to treat it in a peculiar way, to preach it at some distant place. The hearer is brought through circumstances of trial perhaps; he is led on a certain day to a certain place of worship, how he knows not, but there he hears the message God sends for him. It seems as he listens that the preacher must know his past life, and so speaking to his circumstances he is blessed in his conversion. This is no uncommon history. (W. M. Taylor, D. D.)

The character and conversion of Cornelius

I. The character of Cornelius.

1. He was a devout man, and one who feared God. His morality was not of that mean character, or dwarfish stature, or unhallowed allowance, which satisfied the scanty requirements of paganism and idolatry. He had reverence for the demands, he had zeal for the glory, he had impulse from the love of God.

2. He was a charitable man. To heal the sick, feed the hungry, clothe the naked, visit the fatherless and widows in their affliction, was his delightful employment.

3. He was a man of prayer. Here lay the great excellence of his character; here the grace which sanctified every other, implanted by the Holy Spirit in his heart; and here the secret of that mercy of which he was made a partaker. His supplication was no transient, hasty homage of the lip or knee, but the settled habit of his mind, the unwearied uninterrupted practice of his life.

4. He was a man of family religion.

II. The course of Divine dealing towards Cornelius. Lessons:

1. God is no respecter of persons.

2. What should be the character of ministerial labour and duty.

(1) The more earnestly and faithfully a minister of religion labours, the more certainly will he find cause to know that the way of God is not as his way, nor the thoughts of God as his thoughts.

(2) The more earnestly a minister is engaged in private prayer for himself, and for the success of the great cause of mercy and of man in which he is engaged, the more surely will he learn the mind of God, the more enlarged will be his views, the more certain his success in preaching the gospel. (R. P. Buddicom, M. A.)

Cornelius

We learn from the history--

1. That it is possible to live a life of piety under unfavourable circumstances.

2. That goodness, wherever found, is noticed and remembered by God.

3. That God gives more light to him who is conscious of his need of it and who humbly seeks it.

4. That in order to impart this greater light the human ministry of the Word has been appointed. (James Owens.)

Cornelius

I. He was a devout man. This takes him out of the ranks of those whose religion is not a religion of devotion. The religion of too many is a religion of fashion. They are expected to go to church, to pray and sing and hear while there, but they are glad when it is over, and that it will not have to be repeated for a week. As a devout man Cornelius was--

1. Thoroughly in earnest. Earnestness alone will never take a man to heaven, but no one ever got there who was not in earnest.

2. Impressed with the majesty of God. He had realised something of the glorious character of Him with whom he had to do. Are you overshadowed by the august presence of the Most High? If not, you are not in the same category as Cornelius.

II. He feared God with all his house. He took an interest in the well-being of his subordinates. He did not regard himself as a mere ruler. Too many officers treat their men as mere automata, made to stand before them in a line and go through their evolutions like machines. Is it a matter of solicitude with us that our servants should feel the power of God’s grace? How many ladies speak to their maids about their souls?

III. He gave much alms to the people. He was a man of large-hearted liberality. How many professing Christians would be startled if they asked the question faithfully, “What proportion of my income do I give to God?” Remember the generosity of the Pharisees, and our Lord’s declaration, “Except your righteousness shall exceed,” etc.

IV. He prayed to God always. How many are content with a few hurried moments of prayer, and think that a trouble.

1. He prayed for greater light. Many are perfectly satisfied with their attainments, or even with their non-attainments, and prefer darkness or twilight to light.

2. He prayed like a man who expected to receive the answer. Would anything surprise some of you more than if God were to answer your prayer?

3. When his prayer was partially answered, he took pains to secure the full blessing.

V. We have said a good deal in Cornelius’ favour: Now what do you think of him? Some may say, That is an excellence I cannot hope to attain. Stop! Cornelius, with all his excellence, was an unsaved man. Let me not be misunderstood. He had been faithful to the light he had, and if he had been called away he would have been judged according to that, and not by a standard that he was unacquainted with. Peter lays down this principle clearly in Actes 15:34. But Cornelius was so far unsaved that if when the gospel reached him he had rejected it, he could not have escaped condemnation (see Actes 11:14). You cannot save a man who is saved already. If so good a man could yet be a lost soul, what must be the case with many here? (W. Hay Aitken, M. A.)

Cornelius of Caesarea

1. In religious biography “army Christians” have a recognised place and honour for simplicity and thoroughness. To the soldier the very conditions of his life render compromise an impossibility. In discipline, in the habit of obedience, in the self-restraint and self-effacement required of the true man in arms, are also to be found true elements in the education of the man of God. In Bible history, many of those whom we most admire were warriors--the simple Joshua, the lordly Gideon, the “Sweet Singer” David, the pious Josiah; and in what book is more praise given to worth than is given to faithful Ittai, grateful Naaman, “My sergeant Cyrus,” the courteous Julius, and the nameless but immortal centurion of Capernaum?

2. When introduced to us, Cornelius is an officer of the Roman garrison stationed at Caesarea, then the civil capital of Judaea. His name at once attracts attention. What the name of Howard, or Russell, or Talbot is to English, or Douglas, or Gordon, or Stewart to Scottish history, that was the gens Cornelia to the City of the Seven Hills. A cadet of a noble house we may therefore conceive him to have been. The benign influence of noblesse oblige would be upon him and help to preserve a stainless name from stain. The regiment to which he was attached seems to have been one of special honour, and the position of an officer in it would be correspondingly eminent. Later on we encounter an officer of an “Augustan” cohort at Caesarea, Julius, the courteous custodier of St. Paul. It is quite possible that Cornelius and Julius may have been officers of the same regiment, which would readily account for the kindly feeling which the latter manifested towards his prisoner.

3. As regards the piety of Cornelius the narrative speaks enthusiastically (verse 2). This eulogy seems to describe a “proselyte of the gate.” The more exclusive Jews made the “gate” to be as high and forbidding as possible, but the Hellenists gloried in the tribute paid by every inquirer to the spiritual supremacy of the prophets, and encouraged them to study the Scriptures and to attend the synagogues. So it came that there was, more or less loosely, connected with the synagogues in almost every great centre, a floating body of students of all shades of opinion, from those who were merely attracted by the simple and central principle of the unity of the Godhead, on to those who were on the threshold of circumcision. Among these it is strange if we cannot find room for one to whom the terms applied to proselytes are given, “devout,” and “one that feared God”; who gave alms to Jews; observed the Jewish hours of prayer, and was manifestly familiar with the Jewish Scriptures.

4. The narrative at once lets us see that this man is thoroughly in earnest. He is one of those “violent” ones who take the kingdom of heaven “by force.” We find him spending a whole day (verse 30) in fasting and prayer. At the ninth hour (3 p.m.), the hour of evening prayer, the answer comes. He had heard about Jesus (verse 37, “Ye know”); his mind, enlightened by Jewish prophecy, and unobscured by Jewish prejudice, saw neither “stumbling block” nor “foolishness” in a suffering Saviour. The angelic visitor does not constitute himself the expounder of Divine truth; he only tells where such an expounder may be found. The miracle ceases, as it always does, at the earliest possible point.

5. There is a fitness in the Roman from Caesarea seeking the Jew at Joppa. For Caesarea was new-built and heathen; Joppa from time immemorial had been the port of Jerusalem, a town Jewish in all its history and relations, and associated with many of the most stirring events of Jewish history. It is still further fitting that the city of Jehovah should linger on, like the Jewish people, dejected but not destroyed, whilst that of Caesar has ceased to be.

6. But meanwhile a preparatory work had to be accomplished in the mind of the prejudiced fisherman of Galilee. It is impossible for one who has not encountered it to gauge the mastering tyranny of religious caste. Our class distinctions exist in spite of religion, under its mollifying influence, and, when they pass beyond certain bounds, under its ban. But in caste religion adds its sanction to the distinctions, and stereotypes and stamps them as Divinely appointed, permanent and necessary. Caste had crept into the Jewish Church. The Jews, instead of regarding themselves as Heaven’s instruments for the sake of others, had come to plume themselves on being Heaven’s favourites for their own sake. The atmosphere of such a caste pride is like a spiritual sirocco, drying up the moisture of charity, and parching into an unbrotherly Pharisaism. In such an atmosphere St. Peter had been born and bred. Then he and the other disciples are called of Jesus Christ. For three or four years they are within the sweep of His liberalising love. Then comes Calvary, the Resurrection, and thereafter Pentecost. On that day Peter expounded the prophecy: “I will pour out My Spirit upon all flesh.” Surely the truth has now entered into him, and will never more leave room for caste. But no I It is in him still, living and strong, and He who “knows what is in man” has a feeling for His servant’s infirmity, and provides that special symbolic teaching which he needs before he may dare to enter upon the work whereunto he is now called.

7. Thus prepared the apostle goes with the messengers of the centurion. And now the two are face to face. It is a strange meeting--the servant of Christ and the soldier of Caesar. That Cornelius did not resent or recoil from such a teacher proves at once how truly religion had done its royal work within him. Two men more opposed as to race, birth, breeding, and habits, can scarcely be conceived; and it could not but be that there was much in the peasant calculated to rasp the Patrician, yet the soldier of Caesar deems it no dishonour to bow the knee before the legate of Jehovah.

8. We need not trace the interview through its details. The significant fact--one of overwhelming importance in the development of the idea of the Church--is that Cornelius and his household are received as Christians, not through the preliminary “gate” of circumcision, but directly through that of baptism. What the significance of that fact was it now concerns us to see. The infant Church was surrounded by dangers on all sides and far ahead. It had to face those which arose from the hostility of the world’s governments and from the contact of Oriental theosophies. But its nearest, and deadliest danger arose from the Church from which itself sprung. Springing forth from the bosom of Judaism, the Christians were, at the outset, regarded as a Jewish sect, amenable to Jewish ecclesiastical law and discipline. They worshipped in the synagogues and in the temple. In this aspect the danger was that the hierarchy might crush them. This was a danger that could be measured. But the Church’s friends were more to be feared than her foes. Those without might cruelly seek to destroy, but those within conscientiously sought to corrupt. Every Jew was brought up to believe that the Law was eternal in its minutest details, ceremonial and judicial. Other than Jews might enter the kingdom of God, but only by the entrance of circumcision. The majority of the Jewish Christians carefully dovetailed their conceptions of the Messiah into conformity with this fundamental requirement. The popular thought placed the law first; and the Messiah was to be gloried in as the magnifier of its scope and the extender of its authority. If we rightly understand this prejudice, so deeply bedded in the Jewish mind as to be with difficulty dragged out of the hearts of even apostles, we shall be in a position to understand the danger to the Church from the influx of Jewish converts. They came into the Church devoutly believing Jesus to be the Messiah; but they continued to believe that, first of all, He was a Jewish Messiah, and all the citizens of His kingdom must first become Jews. This was the position assumed by an active and aggressive party “they of the circumcision,” i.e., “Judaizing Christians.” The position taken up by the Church and by all the apostles, but most strongly by St. Paul, was antagonistic to this. The law was but a pedagogue to lead up to Christ; in all its ceremonial it was local and temporary, designed for a special purpose of preparation, which purpose was accomplished when the Saviour came; it was therefore no longer required. Here was the momentous issue, whether Christianity will shrink into a mere Jewish sect, or swell into the Catholic Church. When we consider the character of the danger, we cease to be surprised that Paul became a “chosen vessel” to bear the gospel to the Gentiles, free from all the demands of a ceremonial Judaism. Neither the training nor the temperament of St. Peter fitted him for the task; the cause was therefore taken out of his hands. In those of St. Paul it was safe. But let us not forget that the older and less qualified man was the instrument selected of God for the introduction of the first heathen into the Church. As was to be expected from the presence of such a party as I have described, his action was promptly challenged at Jerusalem. The defence was a simple narrative of facts. “What was I that I should withstand God?” The reply was satisfactory to the Church, and ought to have been final to all. But caste dies hard.

9. And so we have the noble Roman recognised as a member of the Visible Church. The baptism did not make him a Christian; it proclaimed a fact that already existed. God owned him first; man afterwards. (G. M. Grant, B. D.)

Cornelius; or, new departures in religion

Cornelius marks the beginning of a new epoch. Like the first flower of spring he is the sign and herald of the new forces at work changing the face of the whole earth. His history carries us to the final fighting ground of the “decisive battle” between the narrow and fettering forces of Judaism and the catholic energies of Christianity. He stands at the head of Gentile Christianity, and is to Saul of Tarsus what John the Baptist was to Jesus Christ. Coming up out of the darkness of heathenism, he bursts upon the vision of the Church like a flash of unexpected light. No prophet announces his advent; no visible teacher prepares him for his work. He is outside the “churches,” but in the kingdom. The building of the City of God offers room for the lowliest worker as well as demands the man of transcendent gifts. It welcomes the inconspicuous Ananias of Damascus not less than the famous pupil of Gamaliel, and advances to its perfection by the experience and toil of Cornelius, the Roman soldier, as well as by the practical wisdom of James, the chief pastor of the Christian flock in the holy city. Let each man, therefore, heed the light he now sees, do the duty that is next him, fill with unfaltering faithfulness his own sphere in the Divine will, and it is enough. God orders our way. If we know and do our own work all is well--its value, its near or far off results, we cannot estimate. In some callings men easily assess their gains, and take their true place in a graded scale of workers. We cannot. They know what they earn. We never do. Gold is easily counted; but where is the ledger account of new ideas disseminated, of spiritual renewals accomplished, of human justice and right established, of souls made true, and peaceful, and strong? Saul, unlikeliest of all the Jews to human seeming, will take up and advance the labours of the martyred Stephen; and Cornelius, unlikelier still, for he is not a Jew, will make the crooked straight and the rough places plain for the advent and ministry of the Apostle of the Gentiles.

I. Approaching in this spirit of trust and hope and ardour, the study of Cornelius, as he appears in Luke’s history, revealing the methods and movements of God in securing new departures in religion, we note first that Cornelius gathers into himself in cooperating fulness the chief providential forces of the age, and so becomes the fitting instrument for incarnating and manifesting the remedial energy and wide range of the religion of the Saviour. The historian compels us to see that Cornelius is a Roman. The whole atmosphere is Roman! How, then, could he whose chief business it was to trace in his two Gospels the gradual growth of Christian work from Nazareth to Rome, pass by this first Christian Roman of them all, as he is led into the clear radiance of “the light of the world.” Cornelius was not a proselyte. He is still within the circle of alienated heathendom, and yet by one step he passes into the school of Christ, and enters into living relations with Him, without being detained for a moment or a lesson in the training school of Moses. It is this which marks the crisis. Herein is the revolution. The germ of the Christian religion is planted in this uncircumcised, uninitiated Gentile, finds in his devout yearnings for God, loyalty to Christ, generous love of the needy, and beautiful largeness of soul, the appropriate conditions for rapid and sure development, and forthwith gives incontrovertible signs that though the planting may be Peter’s, yet the increase belongs first to the germ itself, and has been secured, in the Divinely-prepared soil, by the operation of the Spirit of God. Religious particularism is in Him exposed, condemned, and cast out for evermore. God’s great “universalities of love, provision, and ministry to souls” are manifest; Christianity has a new starting point, and henceforth pursues a new line of progress. As a river it had entered into human history in Nazareth and Jerusalem, and had made its channels deep and wide; here in Caesarea, at the borders of the non-elect world, it starts along a new course, cuts for itself wider and deeper channels, and makes everything to live whithersoever it comes. So the Judaism in which Christianity was born is left behind, and that transference of the religion of Jesus to the Latin world, by which it was to work as a regenerating leaven in the European races, is commenced. In Cornelius the centurion, the glorious gospel of the blessed God makes its auspicious start for the Great West. Now this, it must be remembered, is the first proof of the realisation of the world purpose of God in the gift of revelation. “The universe,” as Renan has said, “is incessantly in the pain of transformation,” and goes towards its end with what he calls “a sure instinct,” but with what we believe to be a Divinely-redeeming impulse; that end being the salvation of all men through a universal religion. The first fathers of the Hebrew faith caught a glimpse of that world-embracing aim, and the exile of Israel in Babylon lifted it on high, brought it into the life of the people, so cleansing their conceptions of God and man, and preparing them for their worldwide mission. Then the victories of Alexander the Great brought in their train the diffusion of the Greek language, Greek thought, and Greek culture, throughout the world. To these beneficent ministries were added the discovery of new routes to the East, the development of traffic, and the commingling of the different races of men; all to be perfected and crowned by the ascent to the summit of power of Roman Imperialism, and the shaping of the nations into that one political federation which became the basis for that universal civilisation which was the material condition for the reception and dissemination of a really universal religion. But for us, living in the midst of dreaded religious changes, the biography of Cornelius is not only an argument, but also a message of peace and hope. It bids us trust in the living God--the God who is a consuming fire, but whose fires only burn up the waste materials of old religions to make room for the building of the new and better edifice. The kingdom of truth and of redemption is His. He rules it, and all new departures in religion are under His sway. He prepares for its advances by processes out of sight, continues the succession of heroic souls, who free us from the tyranny of dead dogmas; who gather up the results of His manifold working in all the departments of life, scientific and social, political and religious, and who then, vitalising and unifying them all by the Spirit of Christ Jesus, lead the life of the world to higher and heavenlier places. Lessing says: “The palace of Theology may seem to be in danger through the fire in its windows, but when we arrive and study the phenomenon we find it is but the afterglow from the west which is shining on the panes, really endangering nothing, but yet for a moment or two attracting all.” Let us not fear. The God of Cornelius is the Father of Jesus Christ, and the Saviour of all men.

II. Advancing to a further point in the record, it appears that God perfects the spiritual education of Peter by Cornelius; ill short, He finishes the work that was commenced on and in the chief apostle by John the Baptist and Jesus Christ, by the agency of a saint of paganism. Peter was a dull scholar, and required to be converted a good many times. It was a hard task to surrender his Jewish exclusiveness. All his traditions and preferences were against the sacrifice. He could not see the bearing, and did not admit the far-reaching applications of the truths he proclaimed. Thus the soldier comes to the aid of the seer. So the saint of heathendom goads into bold and aggressive action the disciple of Jesus Christ. Christianity advances through vision and service; through prophets on the heights of meditation and warriors confronted with crowds of foes in the valleys of evil. Some men require arousal. They see, but they stand still; they know, but they will not do. They linger shivering on the brink, waiting for the leadership of a more venturesome spirit. We need one another. The men of intelligence require the men of action; the press cannot dispense with the pulpit, nor the pulpit with the press: even apostles may learn from the humblest inquirers. The Reformation, prepared by Erasmus and the Humanists, waits for the moral fervour and splendid courage of Martin Luther. Peter, leader and apostle though he was, owes an unspeakable debt to the God-trained soldier of Caesarea.

III. Truth, like a torch, the more it is shook it shines. The new light in the house of Cornelius sends out its radiance to Jerusalem, arresting the attention and arousing the opposition of the fathers and brethren of the new Christian society. Peter appeared before the Church and told his simple tale. The appeal was victorious. God was understood and glorified, and the verdict was given by the Church with heartiness and praise, saying, “Then to the Gentiles also hath God granted repentance unto life.” Is not that the way God is working amongst us today? Is He not preparing a glorious future for the Churches by the work and experience of individuals here and there, in and out, of the Churches? Cornelius is a religious reformer. God puts into his experience the truths of His Gospels in their widest range, and thereby they are built into, and operate as part of, the working energies of the Christian system. The centurion himself, in the fulness of his spiritual gifts and achievements, demonstrates that God is not a respecter of persons and races, but of aims and faiths, of yearnings and character. The unit of the Christian theology is a Christian man; a man who has come to Jesus Christ as he was, with all God has done in him and for him, with all he has acquired, in intellect and character, at home and in contact with men; and has come through Jesus Christ to the possession of the ideas, motives, and powers of the Holy Spirit; and is by that Spirit made a new man. I adopt the language of Milton: “Now once again by all concurrence of signs, and by the general instinct of holy and devout men, God is decreeing some new and great period in this Church, even to the reforming of the Reformation itself.” Let us be hopeful and patient. No knowledge can be a menace to the truth of Christ Jesus. It must glorify Him. The wise men will bring their gifts and lay them at the feet of Christ. A new Cornelius--now outside the Churches not unlikely--will God give to His children who, himself freighted with the rich results of the intellectual, social, and spiritual activity of the century, will force us into the presence of God, to hear what He Himself has commanded His Peters to say to us; and He will fellow the preaching with such signs of salvation and power, that the Churches will gratefully say: “Then hath God granted unto the learned and scientific, and to the social outcast also repentance unto life.”

IV. Finally, the portrait of Cornelius, together with the glimpses we obtain of Peter, reveals the men in whom God preferably works for the truest spiritual progress of men.

1. Cornelius is a “devout man.” He cultivates communion with God. Strong impulses urge him towards the higher significance of life, prepare his spirit for visions of the unseen world, and open his soul for the larger faith he avers, and the sublime inspirations he receives.

2. With this intense spiritual yearning he blends a wise management of his house, as if himself consciously under God’s authority, and responsible for the well-being of those under him, so theft some of his soldiers catch the infection of his devoutness, and his domestics share his solitude to hear God’s messenger.

3. In him also is seen the Roman love of rectitude and fair dealing. He is a “just man.”

4. He has not taken advantage of his place to plunder, as too many others did. But he gave much alms to the people. His social sympathies were as strong as his religious. You cannot hope to take any helpful part in hastening the arrival of an era of purified and enlarged thought of God, of intenser love of God and men, of spiritual quickening and social regeneration, unless, conscious of your weakness and sin, you make it your business, whilst believing in Him “who is the propitiation for our sins,” to walk in the light as He is in the light, and so to have fellowship with men and experience that continuous “cleansing from all sin” which is the pledge and guarantee of Divine adequacy for faithful and fruitful work. (J. Clifford, D. D.)

Cornelius, an example of piety

Here is one man who is a truth seeker, and there is another who is a truth teacher. One has what the other needs; but they are unknown to each other, and separated by a great chasm. How can they be brought together? God commissions an angel to appear to Cornelius, and to tell him to send Peter. God appears to Peter, and shows him that “nothing that He has made is common or unclean.” The scholar and the teacher are soon face to face; and then, “while Peter spake, the Holy Ghost fell on those who heard the word.” This incident shows that every step in the work of conversion is known and arranged by God. The text affords a beautiful illustration of--

I. Personal piety. “Cornelius was a devout man, and one that feared God.” A devout man now is one that is devoted to the service and worship of God. This word seems originally, however, to have had the meaning of thoughtful, serious, and reverently inclined. Cornelius had not found “the pearl of great price,” the “one thing needful,” but he was an earnest seeker, prayerful, and, according to his light, sincerely pious. The Word of God--

1. Points out the necessity of personal piety. It affirms first that “we have all sinned, and come short of the glory of God”; and then, “that without holiness, no man can see the Lord.” Jesus said, “Except ye be converted,” etc.

2. Explains the nature of personal piety--a change of heart that leads to a change of life. Godliness is Godlikeness--in thought, and spirit, and life: “If any man be in Christ he is a new creature,” etc. It is possible to observe the outward forms of religion without experiencing its saving power, and to have a name to live, but to be dead. Knowledge, liberality, morality, prayer, cannot save us. “Except a man be born again, he cannot see the kingdom of God.”

II. Domestic piety. “With all his house.” We are not told how many members it contained, nor whether they were old or young; but we are told that they feared God. Cornelius not only renounced idolatry himself, but he taught his children to renounce it. If we want our children to give themselves to Christ, we must lead the way. Example is better than precept. Domestic piety adds very much--

1. To the general comfort of the family circle. In the most orderly households there may be much to disturb the peace and try the temper, but where the home atmosphere is pervaded by a devout spirit, there will be a kindliness of speech and a tenderness of spirit that will lighten the burdens of life.

2. To the spiritual welfare of the family circle. The “curse of the Lord is in the house of the wicked”; but “the Lord blesseth the habitation of the just.” The poor man may not enjoy the dainties that are found on the rich man’s table, or the pictures that adorn his walls; but “the blessing of the Lord it maketh rich, and addeth no sorrow thereto.” Are we not more anxious about the mental culture and the social status of our children than about their spiritual growth? Do not our prayers pull one way and our lives another?

III. Practical piety. “Who gave much alms to the people, and prayed to God alway.” It is not every servant that has a good word for his master. If there be any defect in a man’s character, no one can detect it sooner than his servant. But Cornelius’s servant says, “His master is a just man, and one that feareth God, and of good report among all the nations of the Jews.”

1. True piety manifests itself--

(1) In generous deeds. This was not a speaking, but a shining religion. He sounded no trumpet, but his light streamed forth, like the light from a lighthouse, far over the troubled sea of life. True piety must report itself. Benevolence is one of the natural fruits of piety. “Pure religion and undefiled before God,” etc.

(2) In a prayerful spirit. This combination is very beautiful. Work and worship; profession and practice; grace and generosity. (J. T. Woodhouse.)

The character of Cornelius, the first Gentile convert to the faith of Christ

Although it seemed good to Almighty God, under the old dispensation, to separate for Himself a peculiar people, and to make Himself known to them in a wonderful manner, He gave frequent intimations that this knowledge should, in the fulness of time, be extended to the Gentiles also. In this incident, in the conversion of Cornelius, we behold the rise of that mighty stream which has poured its healing waters over so large a portion of the civilised world, fulfilling in its course the prediction of the evangelical prophet: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Ésaïe 9:2).

I. The character of Cornelius. He is introduced in the text as a Roman soldier, a centurion, an officer of considerable rank and distinction, in the cohort or regiment called the Italian band, quartered at Caesarea. He had been a heathen, but by the grace of God had been delivered from the vain and idolatrous worship of the gods of his own country to serve the true and living God. How, or in what way, this change had been effected, we know not with any certainty. It is not improbable that, in consequence of his residence in Judaea, the scriptures of the Old Testament had fallen in his way, and he had been led to study them in an unprejudiced and teachable spirit, and had become convinced that the gods of the heathen were no gods, and that the God of Israel He was the true and only God. He is introduced to us as “one that feared God with all his house.” And such must ever be the result of an honest fear or reverence of God, drawn from the Word of God, and wrought by the Spirit of God. It is the “beginning of wisdom”: it works in the mind of the individual to produce conviction. But conviction once produced, it stops not with the individual; it moves him to exert his influence for the benefit of others, and especially of those of his own household; and, if we are right in our conjecture that it was from the Holy Scriptures that the centurion had become acquainted with Israel’s God, there can be little doubt that these same Scriptures would be employed by him as the means of instructing those about him. If you, like Cornelius, fear God, are you not afraid to neglect His Word? Let me urge it upon you to assemble your children and the members of your house once at least on every day, and read aloud some portion of that blessed Book, and then conclude with a few words of supplication. But it is stated of Cornelius, whose conduct suggests to us these remarks, that he “prayed to God alway.” It may be, that whilst I have been urging on you once at least each day to gather your families together for a few minutes to read the Word of Life, you have been finding out excuses in your manifold engagements, and saying within yourselves, “It is impossible, it is utterly impossible: at such an hour I have to be at such a place, and at such and such a time to do such and such things: it is quite impossible.” Listen to me, if it be really and truly impossible, God may possibly accept the excuses you have been framing. But here the question naturally arises, Had Cornelius, concerning whom it is recorded that “he prayed to God alway,” no engagements? Had he, a Roman soldier, appointed to command at least a hundred men, and to communicate continually with the authorities at Rome concerning the conduct of the refractory Jews, at this time subjects to the emperor his master, had he nothing to do? Might he not easily have found excuses? But how, it may be inquired, could he, if thus fully occupied, how could he possibly pray to God alway? Listen to me whilst I endeavour to supply the answer. He feared God, felt reverently and gratefully His mercy in making Himself known to him; and he was afraid lest, if left an instant to himself, he might, at some time or other, relapse into his former state of idolatry and heathenism; and it was his aim, therefore, to live in a constant spirit of prayer, so that the fire might ever be burning on the altar of his heart: his very duties were so performed, and his mind so carefully regulated by continual meditation upon and intercourse with his heavenly Friend, that it was no exaggeration to say of him, “He prayed to God always.” Cornelius was a soldier--a profession, generally but too hastily, supposed unfavourable to the growth of grace in the heart. Undoubtedly some callings seem, from their very nature, to afford larger opportunities of the means of grace and association with God’s dear children than do others: but I should say, in general, that the state of all others the most unfavourable to vital godliness is a state of idleness and inactivity. God appoints us duties; and it is, I am thankful to be enabled to state from extensive personal experience and observation, quite possible diligently to attend to them, and yet sedulously to cultivate the paramount interests of the immortal soul; nay, more, so to perform things temporal that they may minister to the attainment of things eternal. In this view of the subject, let us stay a moment to see what the profession of Cornelius would teach him. First, then, his profession would teach one who prayed to God alway, faithfulness to his earthly sovereign, who had committed to him the overseership of that portion of the Roman empire; and thus such a one would be reminded of the fidelity and integrity which he owed to his heavenly Master, to his own soul, and to the interests of those who formed his household. Next, his profession, the very life of which is vigilance, would suggest the need there is of continual watchfulness, lest “the adversary, who goeth about seeking whom he may devour,” “should obtain an advantage over him.” I will mention only one other lesson which he would learn, referred to in pointed terms by the apostle in 2 Timothée 2:4 : “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath called him to be a soldier.” To sit loosely by all earthly matters. I might pursue the thought: and if you were each to tell me what are the occupations to which God has called you--whether you be one to whom God has committed the responsibility of wealth and influence; whether you be lawyer, physician, student, man of business, mechanic, handmaid, or domestic servant--it would not be difficult to make out before you how each particular department of your earthly calling might be made subservient to the growth of some spiritual grace, and to suggest the exercise of that blessed state of mind which possessed Cornelius, who “prayed to God alway.” But the Roman soldier did not restrict himself to his privilege of prayer; neither was he watchful only, as became him. We are therefore in no respect surprised to find it written of him that he “gave much alms.” He discovered a liberal disposition in relieving the distresses of the poor, as well as a peculiar fervour of mind towards God by the constancy and devoutness of his prayers. His benevolence and his piety were intimately connected, and they reflected a lustre upon each other. They who are always asking, and as constantly receiving, will not fail to be continually communicating. Other particulars are recorded of this most exemplary soldier which I can only cursorily glance at. In the thirtieth verse we read that it was “while fasting” that the “man in bright clothing stood before him”; in the twenty-second verse that he was a just man, and “of good report among all the nation of the Jews”; and this notwithstanding the hatred which they entertained towards the Romans, whose servant Cornelius was; so justly had he conducted himself, so “unspotted had he kept himself from the world,” that God had given him favour in their sight, and he was well reported of “amongst all the nation of the Jews.” How lovely and consistent is his character in the view of man! There is not a shade upon it to dim its lustre.

II. The reasons wherefore he was selected from the heathen world as the first convert to the faith of a crucified Redeemer. Some have thought it “vain for us to seek the reason wherefore he obtained this honourable preference,” and have contented themselves with the reflection that “God distributes His favours as He pleases.” This is indeed true: “He giveth not account of any of His matters” (Job 33:13); but I think a reason may be gathered from the history itself, viz., that “such was his amiable character before his extraordinary call, that he seemed less likely than many others to offend the prejudices, of the Jews.” I do not think this enough. I think the facts of the case supply a more probable and instructive reason. Something more was needed in the counsels of Jehovah than this bright and lengthened catalogue of gifts and graces. What I shall the man who is exemplifying in his daily walk and conversation an amount of excellence so near perfection that there is, perhaps, no merely human character in the New Testament which surpasses it--does he need to be “told words whereby he and all his house may be saved”? and shall there be no salvation for them without? It is even so. The Word which states the need informs us what it was which Cornelius needed, and which all have need to know as well as he. You will find it in the discourse addressed by Peter to Cornelius, and “his near kinsmen and near friends,” whom his piety had called together upon the occasion. Speaking to them of “Jesus of Nazareth”--of Him “whom God anointed with the Holy Ghost and with power”--the apostle says, at the forty-third verse of the chapter whence our text is taken, “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins.” These were the words whereby he and all his house were to be saved: these were the “things” which “God” had “commanded” to be “heard.” These were the fundamentals of the Christian dispensation.

III. We must at this point seek to gather up from the entire subject some practical instruction, which may, by the gracious influence of the Holy Ghost that fell on all who heard the apostle’s word, be blessed to us. And first, let those who, like Cornelius, are just, devout, prayerful, liberal, self-denying, and of good report among the people, let them know assuredly that they are sinners as Cornelius was, and have need to learn, if they have not yet learned, “words whereby they must be saved.” All their virtues are inadequate to the blotting out one single sin. It must be confessed that the case of the Roman soldier, whose character we have been considering, is a very strong one; but if the view which I have taken of it be correct, it would seem to have been selected in order to lay the axe to the root of all self-righteousness, of all regard to and dependence upon works as the ground of men’s acceptance before God. But are there none, on the other hand, who profess to have laid hold upon Christ, to believe on Him, to depend on Him alone, who reject the merit of good works; are there none of these who are yet negligent to “adorn the doctrine of God their Saviour in all things,” in their tempers, in their moderation, in their freedom from selfishness? who possess but little of the energy and benevolence, the charitable, prayerful, estimable spirit of Cornelius? If such there are among ourselves, let them, let all of us, be stirred up by the example of the Roman convert to greater faithfulness and watchfulness and diligence and love. (G. Spence, D. C. L.)

Cornelius, a monument of the omnipotence of grace

A Gentile, a Roman, a soldier, a centurion: all barriers, one would think, to Divine grace; but it goes through them all. (K. Gerok.)

Cornelius the truth seeker

I. The scriptural portraiture of his character.

1. He was devout; he reverenced the Supreme Being. This he might do as a sincere pagan; and in this the pious heathen of all lands may put to the blush the irreligious man in Christian lands.

2. He was God-fearing. His character was not built upon any mere materialistic philosophy that makes all virtue spring from self-interest.

3. His influence was felt throughout his household. A man’s religion that does not affect his family is a very weak, sentimental thing, not worth the having. The religion of Cornelius made his very soldiers devout.

4. In him there was a happy blending of subjective piety and of objective goodness.

(1) He “prayed”--not merely the instinctive prayer of nature, nor the sentimental prayer of the naturalist. His was the intelligent cry of a personal soul to a personal God. And that not in some moment of distress, as does the terrified atheist whose fear overmasters his creed; but “always”--habitually. Herein does Cornelius rebuke the prayerless man.

(2) He “gave much alms”--not to his own kindred and friends alone, the limit of many a man’s benevolence, but to the despised Jews. There are many whose religion is all breath and no bread. The prayer of faith and the gift of love, like the two wings of a bird, bear the heart’s burden up to the bosom of the Infinite, and come back again like a white dove of peace, with a new blessing and a Divine strength. The alms of Cornelius had no merit in themselves; but, as an index of the heart’s longing and aim, they were acceptable to God.

5. He was sincere--a word signifying without wax and originally applied to pure honey. Applied to man it indicates the pure honey of honest desire and purpose without the wax of self-deception, prejudice, or pride. God loves a true, sincere man, though his head be enveloped in clouds of error and of doubt.

6. He was an honest seeker after truth. Paganism had not satisfied him; he wandered through the halls of philosophers, but the vision of truth came not to his weary eyes. With yearning of heart he had fled to Judaism, and in its clearer vision of God he had rejoiced; but even there he had not rested, for he felt that the revelation was not full. So he waited and longed for the completed vision as travellers on the mountains watch and wait for the rising of the sun.

7. He was susceptible and receptive. There is many a man, dissatisfied with old formulas and dogmas, calling himself truth seeker and progressionist, who yet has in his heart no open door for truth. There are many, like Pilate, whose intellects cry, “What is truth?” but whose souls have no eye to perceive it, and no welcome for it. Cornelius cried for it, hailed it, and was therefore led on by the angel into the fair kingdom of truth, down to its deepest mysteries, up to its gleaming heights.

II. God’s dealings with him.

1. Cornelius was praying when he saw an angel, who said, “Cornelius, thy prayers and thine alms,” etc. This was God’s response to the prayer of that devout, sincere thinker, and everywhere God seeks the soul that seeks Him.

2. But the angel does not preach the gospel to Cornelius. No angel ever preached Christ since that first announcement of His advent. Man preaches to his brother man--the sinner saved, to the sinner lost. To Peter shall be given the distinguished honour of gathering in this first Gentile fruit to the Christian Church. But even he is not prepared for so great a mission, and it required a miracle to induce him to open the door for Gentiles to come in. Prejudice is an evil spirit not easily cast out of the human mind. Hardly yet is the entire Church free from its pernicious influence. Are there not high walls surrounding sections of the Church today, outside of which there is believed to be no salvation? Each in his own way the radical, the sceptic, the free-religionist, and the agnostic is alike the bigoted slave of prejudice. Let us heed this Divine rebuke of all unscriptural distinctions in Christ’s kingdom. What is their basis? Wealth, social position, colour, and nameless other foolish dividing lines.

3. While Peter hesitated, the messengers from Cornelius arrived, and Peter returned with them, yielded to the heavenly teaching, declaring, “Of a truth,” etc. And preached Jesus; the Holy Ghost fell on all them that heard, who were immediately received into the Church.

III. The great lesson concerning the sufficiency of moral excellence for the individual character, or of natural religion for the race. Let us be candid.

1. God does set a value upon moral excellence. Good works springing from right motives are good in His sight, and nothing is gained, but much is lost, when Christian teachers speak too disparagingly of moral virtues. Whether there be or be not a hereafter, it is far better to be moral than immoral.

2. True moral excellence is an important and hopeful foundation upon which to build. It is not a matter of surprise that men are alienated if they find themselves classed with criminals without a word of qualification. Let us, then, put a right estimate on moral character and good works. The misguided religionist says, “Good for nothing”; the moralist says, “Good for everything”; God says, “Good according to the spirit that prompts them.”

3. It is important that this whole matter should be better understood. The imputation of teaching a religion that does not fully recognise the value of morality is a libel upon Christianity. The Christian religion alone contains an absolutely perfect system of morals, inseparably connected with its facts and doctrines. And wherever Christianity has been faithfully presented the highest type of character has been its unfailing fruit. And yet it is quite possible that the moral element is sometimes less emphasised than the spiritual. But the religion of Christ is not chargeable with such confusion of ideas, or failure in application of Christian ethics. It is not only a gospel of grace, but a gospel of character. It does recognise all that is good in man; but in seeking his highest development it bids him beware of trusting his own deceitful heart, and of seeking to build his character on the sandy foundation of self-righteousness.

4. But there is nothing in this narrative to prove that simple morality is all that a man needs to fit him for heaven, and that the religion of nature is all-sufficient.

(1) Cornelius was no mere moralist; he placed no dependence on good works. He received the gospel under the influence of the first gospel sermon that he ever heard.

(2) The history teaches us that even this man’s character was not in its natural state sufficient, and could only find completeness in Christ. Were his condition and character all that could be desired, why did not God leave him as he was? This, then, is the prime thought that underlies this entire subject. There is no completeness of character, of happiness, or of life, apart from Christ. Grant that you are thoroughly moral, is it not better to be Christly too? What if in winter you say, “The air is crisp and bracing, the hearth fire is cheerful; I want no better climate than this”? Will you shut yourself in when spring comes? (C. H. Payne, D. D.)

Family devotion

Sir Thomas Abney had been accustomed to have family prayer at a certain time. Be was made Lord Mayor of London. His hour of family prayer being some time about the time of the banquet, he begged to be excused for a little, for he had an urgent engagement with a special friend. He then went and called his family together to meet with God in prayer. Do the same; if even a banquet should come down upon you, quit the table for the altar, and your guests for your God. (C. H. Spurgeon.)

Cornelius, the truth seeker

I. His character. He was no mere moralist.

1. He acted up to the light he had, which the moralist does not.

2. His morality was only the outward proof of his devoutness.

3. He did not depend upon his good works, but sought something better.

4. He embraced Christ when revealed to him.

5. He impressed others with his devoutness.

II. The heavenly interest in him. This shown by angels, who take active part in the work of human recovery. This interest is seen--

1. In their minute acquaintance with our circumstances. Cornelius mentioned by name, and Peter, and the town, house, situation, host all indicated.

2. In their joy over repenting sinners.

3. In their ministry during the whole career of the heirs of salvation. Thus angels are our examples.

III. His human guide. Peter rather than the angel.

1. This is God’s plan. Man and man only employed to prophesy, give Divine news, to be a vehicle of Christ’s manifestation.

2. Salvation is a practical work. We need the living illustration of a human life. We need not only a teacher but a witness; one who can verify from experience.

3. It redounds more to the glory of God and Christianity. The greatness of the result is heightened by the feebleness of the instrument.

4. It confers honour upon and promotes unity among men. The most important work reserved for men.

IV. The obstacles removed out of his way. There were great barriers of race, rank, culture etc., but all were broken down (J. G. Hughes.)

Cornelius, or grace operating beyond the pale of the visible Church

I. The workings of redemptive providence are manifold and complex. Paul is converted, and is being trained for his future work. Peter receives a vision intended to break down exclusiveness. Cornelius receives Divine instructions to send for the apostle. Each is done separately and miles apart. Yet Divine power and wisdom unite them, and bring out of them the subjection of the Roman empire to Christ and the creation of modern Europe. How much depended on these three men, strangers to each other!

II. Divine grace operates beyond the pale of the visible Church. Cornelius a good man according to his light. Reverent and charitable, two indubitable marks of religion. Not a proselyte, but not counted common or unclean. Entered the kingdom of Christ without passing through the Jewish gate. Many like Cornelius at Rome and in Greece, and now in India, China, etc.

III. The limits and insufficiency of natural religion. The prayer and alms of Cornelius went up as a memorial to God; but these were not enough, or he would not have been bidden to send for Peter. But faithfulness to the light of nature led up to the Christian revelation.

1. A caution against latitudinarian indifference. There is no foundation for a belief in the sufficiency of natural light.

2. The breaking down of natural impediments to the progress of the gospel. “In every nation.”

3. Here is the ground of hope for humanity.

4. Here is the essential character of the provisions of the gospel. “There is none other name,” etc. (Preacher’s Monthly.)

Cornelius: a model for volunteers

1. How often Roman officers are honourably mentioned in Scripture. “I am not worthy that Thou shouldest come under my roof,” etc., was the humble language of one of them. “Truly this man was the Son of God!” cried another, as he witnessed the Crucifixion. How humane and prudent the chief captain who saved St. Paul from scourging and treachery; or the centurion who saved all the prisoners from execution at Melita, in order to secure the life of St. Paul! It says much for the discipline of the Roman army that men of such humanity and intelligence were promoted to places of authority, and partly accounts for the marvellous successes of that wonderful nation; while, again, it testifies to the power of Christianity, that men so much opposed to it should be induced to admire those in whom it was seen most conspicuously. Look now, however, at this centurion mentioned in the text. You, who have volunteered to buckle on the sword in defence of your country, may well contemplate the picture of this good soldier of Caesar and of Christ.

2. Note his bravery. Some say that Christianity and bravery cannot co-exist, Nonsense! The Christian is the only brave man in existence. Ungodly men are the cowards! Why is it that so many never enter the house of God, or make a profession of religion? Because they are ashamed to be taunted with the title of saint or Christian. Not so, Cornelius. He was valiant as a soldier serving beneath the Roman eagles. He was brave, too, as he showed his anxiety to enlist under the banner of the Cross!

3. He was also religiously brave, for he is described as “a devout man, and one that feared God.” He was at this period in a most interesting state of mind. He had come over from Rome a worshipper of false gods. While in Judaea, he appears to have become convinced that heathenism was wrong; and, in searching after truth, he was probably influenced by the proceedings of the devout among the Jews in Caesarea. He also became “devout.” How he reproves the careless talkers in Christian England, whose lips are often glib for the oath, and ready for the immoral jest!

4. The acorn contains the oak, and the hero may be often discovered in the recruit. It is beautiful to notice in the centurion the early germ which needed only the fuller light of the gospel to bring it into maturity. This “devout man” already “feared God.” It would require more moral courage than many who have been enlisted under Christ’s banner possess, to enable them to say, “I fear God.” It is a noble testimony when a man can “put down” the scene of godless hilarity and the foolish jesting of the scoffer by any such noble confession.

5. And now observe a yet more eloquent proof of the reality of the work which was proceeding in that man’s soul! Cornelius, if he had been a hypocrite, might have disguised the fact from his soldiers and from his neighbours; but he would hardly succeed with his household. What a testimony it is to this noble centurion, that he stood not alone in his family, while he avowed his creed in Jehovah as the Lord God of heaven and earth! “He feared God with all his house.” It may be one great cause why we have so few specimens of thorough family religion that the consistency which adorned this centurion is not found in modern professors.

6. And there is yet another testimony to his sincerity. It is usual for officers to select their attendants and servants from amongst the soldiers of their regiment. Cornelius did so, and when he was bidden to send for Peter, to whom could he look for ambassador on so important an enterprise? Does it not tell a tale that he found no sort of difficulty? He could look at home and find persons whose character fitted them to go, ay, and in the ranks of his own men as well (verse 7).

7. Notice further how excellently this truth seeking man endeavoured to live according to his profession. He “gave much alms to the people.” True religion is an active, living energy, which influences you in everyone of your proceedings. It enforces acts of self-denial; and in this list of self-denying deeds is the act of almsgiving.

8. “Thy prayers” too! I can remember when it was considered a soldier-like act to swear lustily. Happily that day is over; but the day has not yet arrived when a prayerful soldier, or indeed a prayerful civilian, is not exposed occasionally to scorn and derision for his piety. Conclusion: You who have come forward so nobly, when your queen and country were imperilled, aim to rival the Roman in bravery, and see that you are not outdone by him in the heartiness of your piety, and in your confession of Christ. (G. Venables, M. A.)

A good man’s conversion

(Actes 10:24):--

I. God’s word treats all men as needing to be “saved.” It is interesting to notice how the language changes as the story runs on. In his vision Cornelius is informed that Peter “shall tell thee what thou oughtest to do” (Actes 10:6). When the man comes to relate it to others, he quotes it thus, “Who, when he cometh, shall speak unto thee” (Actes 10:32). But Simon declares that what he had been sent to do was to tell Cornelius words whereby he and all his house might be “saved” (Actes 11:14). It becomes evident, therefore, that this centurion was as yet an unsaved man And this is worth noticing, when we look at his character.

1. He was a thoroughly religious man (verse 2).

2. He was prayerful. That is a great felicity which in the New Revision changes our tame expression into, “I was keeping the ninth hour of prayer in my house” (verse 30). It is likely that Cornelius had family prayers regularly.

3. Twice, also, it is stated that he was liberal in benefactions.

4. He was a useful man. There comes out a fact which is in many respects more impressive because of its artless form. His servants and orderly were religious. It might be conjectured that Cornelius had had something to do with the training of these people.

5. He was of good reputation among his neighbours (verse 22). What could anyone need more? Yet God’s inspired Word declares here that Cornelius was not “saved.”

II. God’s Word gives us to understand that all men can be “saved.” Simon Peter is dispatched on the errand of saving Cornelius. Just think, for a moment, of the disabilities of this man. If we should doubt anybody’s chance, we should doubt his.

1. He was a heathen from Italy at the start.

2. He was a soldier. His daily life led him constantly to be in the barracks, and among the followers of a legion of loose homeless creatures whose lives were apt to be immoral. Still, we must be fair: there are four centurions mentioned in the New Testament, and each of them has left behind him a most creditable record. One of them Jesus commended for his remarkable faith (Matthieu 8:10). One of them bore witness to the divinity of the Lord Jesus on the Cross (Marc 15:39). One of them was of much help and comfort to the Apostle Paul at what was very nearly the lowest point in his fortunes (Actes 27:3). And this is the fourth one, and he certainly shows well. But war is a hard trade; piety in military life is pitifully like an alpine flower pushing up through the snow, and trying to blossom on a rock beside a glacier. And so it is the more beautiful when it succeeds in its pure purpose.

3. Cornelius was a government officer. That army of possession was in a sense political. It is natural always for the spirit of authority to generate arrogance; and true piety invariably demands humility and charity. As a matter of fact it is known now that Palestine in those days was a hot bed of corruption; the Roman officers oppressed and fleeced the conquered inhabitants unmercifully. All this was against Cornelius: he was once a heathen, military, politician. But it is edifying to learn that even he could be “saved” (verses 34, 35).

III. God’s word prescribes the conditions of every man’s being “saved.”

1. The two conditions which Simon Peter lays down plainly are faith (Actes 10:43) and repentance (Actes 11:18). There is a voluminousness in his argument that renders this quite clear.

2. It is of inestimable advantage for any teacher of the gospel that he should surrender all other dependences, and rely only on the pure gospel for the conversion of souls. It is manifestly of the highest moment that Simon Peter should have been intelligently informed, and now humbly possessed, of the doctrines of grace. We do not see how he could have made his speech and fulfilled his duty that day, if he had not felt precisely what the prophet Isaiah once said (Ésaïe 50:4).

IV. God’s Word settles the conclusion that even a good man, if without Christ, cannot be “saved.”

1. One may be aroused in conscience, and yet remain unsaved. Suppose Cornelius had been mortified, and wounded, and grown petulant, and so refused to obey the angel’s command!

2. One may be diligent in religious routine, and yet remain unsaved. How exemplary this man appears to us now!

3. One may be virtuous in his life, and remain unsaved. Cornelius was “just” and “devout”; but he was yet “lacking.”

4. One may be counted excellent, and yet remain unsaved.

5. One may even be instrumental in saving others, and yet remain unsaved. Cornelius needed the whole gospel still. (C. S. Robinson, D. D.)

The conversion of the Gentiles

I. There are three dramatic Chapter s in the Bible that stand out with special prominence and significance. Take--

1. Genesis

1. How worlds are made, and light is parted, and arrangements are completed as if some stupendous event were about to transpire! Something is going to happen! The secret is revealed in these words, and God said, “Let us make man.”

2. Matthieu 1:1. The first of Genesis turned into human history. There again you have that movement, urgency, and great rapidity. The reading of the genealogical record means something. The secret is revealed in the statement that Jesus was born to save His people from their sins.

3. Actes 10:1. What movement, what dreaming and visioning and singular combination of events! Having read the first of Genesis and the first of Matthew, I feel that all these visions and trances must lead to something. What is it? The secret is revealed in these words, “God is no respecter of persons,” etc. In all the three Chapter s, therefore, I find a result which explains the process and satisfies the imagination.

II. What unconscious preparations are proceeding in life!

1. We cannot tell what we do. No occasion ends in itself. We know not what a day may bring forth, but tomorrow will certainly bring forth the seed of today. Always know that you are being prepared for some Divine issue. Your coming to church today may be the making of you! The introduction to a friend this morning may change every aspect of your coming history! The grave you dug but yesterday may be the altar at which your first heart prayer was uttered!

2. How wondrously Peter was prepared for this marvellous outcoming of Divine purpose. We read in the preceding chapter, last verse, that he “tarried many days in Joppa with one Simon a tanner.” He has got so far on the road to the Gentiles. A Jew of Peter’s temper who could lodge with a tanner may tomorrow go to convert a Gentile. God fixes lodgings. An ancient Rabbi said, “It is impossible that the world can do without tanners, but woe unto that man who is a tanner.” The address is given--“whose house is by the seaside.” The reason being that the Jews would not have tanneries in the towns. If a man married without telling his bride that he was a tanner, she could instantly demand release. The law which provided that the childless widow was to marry the brother of a deceased husband was set aside in the event of that brother being a tanner. You see, then, how stubborn were the prejudices against tanning, and yet we read as if it involved no extraordinary principle that Peter “tarried many days with one Simon a tanner.” It means everything, there is a revolution in these words. This makes a breach in the wall, buttressed with the traditions of generations--a breach that will widen until the whole falls, and man everywhere hail man as brother!

3. The point to be observed is, how unconsciously men are being prepared for higher communications and wider services. God leads us on step by step. We do not jump to conclusions in Divine Providence. We go forward a step at a time, and we never know how far we have advanced until we come to the last step, and find that it is but a step. This is God’s way. This is how He trains you, dear children, for the last step which we now call death. Now in this early morning of your life you do not want to die. But little by little, day by day, suffering by suffering, trial by trial, loss by loss, a time will come when even you will say, “I have a desire to depart.” God deals thus gradually and gently with us. Sometimes His providences seem to be abrupt and even violent, but in reality they move along a gradation settled and adjusted by the tenderest love. Things that are impossible to you today will be the commonplaces of tomorrow. You do not speak to the farthest-off man at once; but you speak to the man who is next to you, and then to the one following, and so, a man at a time, you move on until the distance is traversed and he who was once far off has been brought nigh! Upon this daily and inevitable process rests your confidence that prejudice of the most stubborn kind shall be broken down, and one day we shall know that every land is home and every man is brother!

III. What mysterious combinations of experiences and events are continually taking place.

1. Cornelius saw in a vision an angel. Peter fell into a trance and heard a voice. That is our daily life. We cannot be shut up within the four corners of a vulgar materialism. God has still over us the mysterious reign of dreams. Why wonder if dreams will come true, when dreams are true? You should have spoken to the angel, and said, “What is it, Lord?” You should even have contradicted the angel, and said, “Not so, Lord,” and then further conversation would have ensued. Instead of that you continue to sleep, and in the morning ask if dreams come true! You had your chance and missed it. The night is full of crowds. In the infinite galleries of the night the angels walk, visiting the beloved of God. Dreams of your own causing are not the dreams we are now speaking about. Physical nightmare is one thing, spiritual vision is another.

2. But even apart from the ministry of the night we have in our day dreams events sufficiently spiritually mysterious to inspire the religious imagination. “How strange,” say we, “that it should have been so.” “How remarkable that our letters should have crossed.” “Why, at the very time I was doing this you must have been coming to me! How singular!” This is an irreligious way of talking about human history and Divine issues, I want to cleanse my life of all mere accidents, and to feel that my down-sitting and my up-rising, and my out-going, my in-coming are matters of importance in heaven--that the very hairs of my head are all numbered! Why do we belittle our experience and deplete it of everything that could give nobility, and enlargement, and apocalypse to our highest nature? Rather be it mine to say the vision was from heaven, and an angel spake to me, than to vulgarise the universe and to find in it nothing that I cannot mark with plain figures.

IV. Here we have a higher law swallowing up a lower one--“God hath showed me that I should not call any man common or unclean.” It requires God to show that to some men. This is nothing short of a Divine revelation--to see the man within the creature. I see the poor clothing, the unkempt body--there is something behind! I see the roughness, rudeness--there is something behind. A man! Said the murmuring multitude respecting Zacchaeus, “Christ hath gone in to be the guest of a man who is a sinner.” But Jesus called the sinner “a son of Abraham.” Lord, open our eyes that we may see one another! Christianity has come to eat up and absorb all our little laws and to set us under a nobler legislation. Said Christ, “Who is My mother, and who are My brethren?” And turning to His disciples, He said, “Whosoever doeth the will of My Father that is in heaven, the same is My mother, and sister, and brother.” We are under the foolish notion that a man is a brother because we were born of the same mother. Nothing of the kind. There may be no greater stranger in the universe than the one born of the same mother. They are brothers who are one in soul, one in conviction, one in hope! (J. Parker, D. D.)

The providential guidance of the Church

The conversion of the Gentiles was no new idea to Jews or Christians, but it had been universally regarded as to take place by their reception into Judaism. A gospel of the uncircumcision however soon began to be recognised by some. Stephen, carrying out the principles of his own apology, could hardly fail to recognise it, and the Cyprian and Cyrenean missionaries of Actes 11:20 preached the Word to pure heathen certainly before the conversion of Cornelius. This state of things might have given rise to a permanent schism in the Church. The Hellenists, and perhaps Saul, with his definite mission to the Gentiles, might have formed one party, and the Hebrews, with Peter at their head, the other. But as Neander observes: The pernicious influence with which from the first the self-seeking and one-sided prejudices of human nature threatened the Divine work was counteracted by the superior influence of the Holy Spirit, which did not allow the differences of men to reach such a point of antagonism, but enabled them to retain unity in variety. We recognise the preventing wisdom of God--which, while giving scope to the free agency of man, knows how to interpose His immediate revelation just at the moment when it is requisite for the success of the Divine work--by noticing that when the apostles needed this wider development of their Christian knowledge for the exercise of their vocation, and when the lack of it would have been exceedingly detrimental, at that very moment, by a remarkable coincidence of inward revelation with a chain of outward circumstances, the illumination hitherto wanting was imparted. (Dean Alford.)

The supernatural preparation

This consisted in a miraculous communication--

I. To Cornelius. It required a special Divine interposition to prepare in the Gentile world an audience for a gospel sermon, and one occurred in the case of this heathen soldier. An angel--

1. Visited him.

(1) The form was human. Painters and poets give angels wings, the Bible does not.

(2) The appearance was appalling. The sentimental may talk about the beauty of angels, but to the sinner their manifestation is always connected with terror.

2. Encouraged him (Actes 11:4).

(1) Genuine goodness includes piety and philanthropy.

(2) The virtues of good men are recognised in heaven. What more encouraging than this?

3. Directed him (Actes 11:5). Why not tell him what to do thyself, angelic spirit? Because the gospel is to be preached by men, not angels. The supernatural communication answers the end. Cornelius is prompt to obey. What Abraham is to Jewish saints, Cornelius is to the Gentile Christians--the first called out miraculously by God, the moral father of the great family. The preparation of the heart for the reception of the gospel is a work of the Lord. When the Great Husbandman prepares the soil the seed will germinate.

II. To Peter. Observe--

1. His circumstances.

(1) His spiritual exercise. He had just been employed in prayer. He who would see heaven opened must pray.

(2) His physical state--hungry. Both soul and body therefore were craving, the one for communications from God, the other for food.

(3) His mental state--in a trance, a state of utter abstraction from all external objects. Then the vision came. There was a natural connection between his hunger and the creatures he saw. In God’s revelations the human often plays a conspicuous part. The vision was symbolic. The vessel may denote the human creation containing Jews and Gentiles: its descent from heaven the equal Divine origin of both; the command to kill and eat the advent of a dispensation to annul all that was ceremonial and narrow in Judaism. The vision teaches--

(a) The Divine origin of the race. “All let down” from heaven. Every birth is a Divine emanation. There is nothing new but souls.

(b) The great diversities of the race. “All manner,” etc. Great are the distinctions among men--physical, mental, and moral; yet all from heaven.

(c) The ceremonialisms which divide the race. They are to be killed by the apostles of Christianity.

2. His strong antagonism to the purpose of this wonderful vision (Actes 11:14). The fact that the vision occurred thrice plainly indicated how potent his religious antipathies were.

3. The providential agency by which this antagonism was removed. While Peter was in doubt, just at that point the centurion’s emissaries came. If our doubt is honest, as was Peter’s, Providence will send an interpreter. (D. Thomas, D. D.)