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Matthew Henry’s Complete Commentary
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Matthew Henry |
A C T S.
CHAP. X.
It is a turn very new and remarkable which the story of this chapter
gives to the Acts of the apostles; hitherto, both at Jerusalem and
every where else where the ministers of Christ came, they preached the
gospel only to the Jews, or those Greeks that were circumcised and
proselyted to the Jews’ religion; but now, “Lo, we turn to the
Gentiles;” and to them the door of faith is here opened: good news
indeed to us sinners of the Gentiles. The apostle Peter is the man that
is first employed to admit uncircumcised Gentiles into the Christian
church; and Cornelius, a Roman centurion or colonel, is the first that
with his family and friends is so admitted. Now here we are told,
I. How Cornelius was directed by a vision to send for Peter, and did
send for him accordingly,
II. How Peter was directed by a vision to go to Cornelius, though he
was a Gentile, without making any scruple of it, and did go accordingly,
III. The happy interview between Peter and Cornelius at Cesarea,
IV. The sermon Peter preached in the house of Cornelius to him and to
his friends,
V. The baptizing of Cornelius and his friends with the Holy Ghost
first, and then with water,
| The Case of Cornelius. |
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1 There was a certain man in Cæsarea called Cornelius, a
centurion of the band called the Italian band,
2 A devout man, and one that feared God with all his house,
which gave much alms to the people, and prayed to God alway.
3 He saw in a vision evidently about the ninth hour of the day
an angel of God coming in to him, and saying unto him, Cornelius.
4 And when he looked on him, he was afraid, and said, What is
it, Lord? And he said unto him, Thy prayers and thine alms are
come up for a memorial before God.
5 And now send men to Joppa, and call for one Simon, whose
surname is Peter:
6 He lodgeth with one Simon a tanner, whose house is by the sea
side: he shall tell thee what thou oughtest to do.
7 And when the angel which spake unto Cornelius was departed,
he called two of his household servants, and a devout soldier of
them that waited on him continually;
8 And when he had declared all these things unto them, he
sent them to Joppa.
The bringing of the gospel to the Gentiles, and the bringing of those
who had been strangers and foreigners to be fellow-citizens with the
saints, and of the household of God, were such a mystery to the
apostles themselves, and such a surprise
that it concerns us carefully to observe all the circumstances of the
beginning of this great work, this part of the mystery of
godliness–Christ preached to the Gentiles, and believed on in this
world,
1 Tim. iii. 16.
It is not unlikely that some Gentiles might before now have stepped
into a synagogue of the Jews, and heard the gospel preached; but the
gospel was never yet designedly preached to the Gentiles, nor any of
them baptized–Cornelius was the first; and here we have,
I. An account given us of this Cornelius, who and what he was, who was
the first-born of the Gentiles to Christ. We are here told that he was
a great man and a good man–two characters that seldom meet, but here
they did; and where they do meet they put a lustre upon each other:
goodness makes greatness truly valuable, and greatness makes goodness
much more serviceable.
1. Cornelius was an officer of the army,
v. 1.
He was at present quartered in Cesarea, a strong city, lately
re-edified and fortified by Herod the Great, and called Cesarea
in honour of Augustus Cæsar. It lay upon the sea-shore, very
convenient for the keeping up of a correspondence between Rome and its
conquests in those parts. The Roman governor or proconsul ordinarily
resided here,
Here there was a band, or cohort, or regiment, of the Roman army, which
probably was the governor’s life-guard, and is here called the
Italian band, because, that they might be the more sure of their
fidelity, they were all native Romans, or Italians. Cornelius had a
command in this part of the army. His name, Cornelius was much
used among the Romans, among some of the most ancient and noble
families. He was an officer of considerable rank and figure, a
centurion. We read of one of that rank in our Saviour’s time, of whom
he gave a great commendation,
When a Gentile must be pitched upon to receive the gospel first, it is
not a Gentile philosopher, much less a Gentile priest (who are bigoted
to their notions and worship, and prejudiced against the gospel of
Christ), but a Gentile soldier, who is a man of more free thought; and
he that truly is so, when the Christian doctrine is fairly set before
him, cannot but receive it and bid it welcome. Fishermen, unlearned and
ignorant men, were the first of the Jewish converts, but not so of the
Gentiles; for the world shall know that the gospel has that in it which
may recommend it to men of polite learning and a liberal education, as
we have reason to think this centurion was. Let not soldiers and
officers of the army plead that their employment frees them from the
restraints which some others are under, and, giving them an opportunity
of living more at large, may excuse them if they be not religious; for
here was an officer of the army that embraced Christianity, and yet was
neither turned out of his place nor turned himself out. And,
lastly, it was a mortification to the Jews that not only the
Gentiles were taken into the church, but that the first who was taken
in was an officer of the Roman army, which was to them the
abomination of desolation.
2. He was, according to the measure of the light he had, a religious
man. It is a very good character that is given of him,
v. 2.
He was no idolater, no worshipper of false gods or images, nor allowed
himself in any of those immoralities to which the greater part of the
Gentile world were given up, to punish them for their idolatry.
(1.) He was possessed with a principle of regard to the true and living
God. He was a devout man and one that feared God. He believed in
one God, the Creator of heaven and earth, and had a reverence for his
glory and authority, and a dread of offending him by sin; and, though
he was a soldier, it was no diminution to the credit of his valour to
tremble before God.
(2.) He kept up religion in his family. He feared God with all his
house. He would not admit any idolaters under his roof, but took
care that not himself only, but all his, should serve the Lord. Every
good man will do what he can that those about him may be good too.
(3.) He was a very charitable man: He gave much alms to the
people, the people of the Jews, notwithstanding the singularities
of their religion. Though he was a Gentile, he was willing to
contribute to the relief of one that was a real object of charity,
without asking what religion he was of.
(4.) He was much in prayer: He prayed to God always. He kept up
stated times for prayer, and was constant to them. Note, Wherever the
fear of God rules in the heart, it will appear both in works of charity
and of piety, and neither will excuse us from the other.
II. The orders given him from heaven, by the ministry of an angel, to
send for Peter to come to him, which he would never have done if he had
not been thus directed to do it. Observe,
1. How, and in what way, these orders were given him. He had a vision,
in which an angel delivered them to him. It was about the ninth hour
of the day, at three of the clock in the afternoon, which is with
us an hour of business and conversation; but then, because it was in
the temple the time of offering the evening sacrifice, it was made by
devout people an hour of prayer, to intimate that all our
prayers are to be offered up in the virtue of the great sacrifice.
Cornelius was now at prayer: so he tells us himself,
Now here we are told,
(1.) That an angel of God came in to him. By the brightness of
his countenance, and the manner of his coming in, he knew him to be
something more than a man, and therefore nothing less than an angel, an
express from heaven.
(2.) That he saw him evidently with his bodily eyes, not in a
dream presented to his imagination, but in a vision presented to his
sight; for his greater satisfaction, it carried its own evidence along
with it.
(3.) That he called him by his name, Cornelius, to intimate the
particular notice God took of him.
(4.) That this put Cornelius for the present into some confusion
(v. 4):
When he looked on him he was afraid. The wisest and best men
have been struck with fear upon the appearance of any extra-ordinary
messenger from heaven; and justly, for sinful man knows that he has no
reason to expect any good tidings thence. And therefore Cornelius
cries, “What is it, Lord? What is the matter?” This he speaks as
one afraid of something amiss, and longing to be eased of that fear, by
knowing the truth; or as one desirous to know the mind of God, and
ready to comply with it, as Joshua: What saith my Lord unto his
servant? And Samuel: Speak, for thy servant heareth.
2. What the message was that was delivered to him.
(1.) He is assured that God accepts him in walking according to the
light he had
(v. 4):
Thy prayers and thine alms are come up for a memorial before
God. Observe, Prayers and alms must go together. We must follow our
prayers with alms; for the fast that God hath chosen is to draw out
the soul to the hungry,
Isa. lviii. 6, 7.
It is not enough to pray that what we have may be sanctified to us, but
we must give alms of such things as we have; and then, behold,
all things are clean to us,
And we must follow our alms with our prayers that God would graciously
accept them, and that they may be blessed to those to whom they are
given. Cornelius prayed, and gave alms, not as the Pharisees, to be
seen of men, but in sincerity, as unto God; and he is here told
that they were come up for a memorial before God. They were upon
record in heaven, in the book of remembrance that is written there for
all that fear God, and shall be remembered to his advantage: “Thy
prayers shall be answered, and thine alms recompensed.” The sacrifices
under the law are said to be for a memorial. See
Lev. ii. 9, 16; v. 12; vi. 15.
And prayers and alms are our spiritual offerings, which God is pleased
to take cognizance of, and have regard to. The divine revelation
communicated to the Jews, as far as the Gentiles were concerned in it,
not only as it directed and improved the light and law of nature, but
as it promised a Messiah to come, Cornelius believed and submitted to.
What he did he did in that faith, and was accepted of God in it; for
the Gentiles, to whom the law of Moses came, were not obliged to become
circumcised Jews, as those to whom the gospel of Christ comes are to
become baptized Christians.
(2.) He is appointed to enquire after a further discovery of divine
grace, now lately made to the world,
He must send forthwith to Joppa, and enquire for one Simon
Peter; he lodgeth at the house of one Simon a tanner; his house is by
the sea side, and, if he be sent for, he will come; and when he
comes he shall tell thee what thou oughtest to do, in answer to thy
question, What is it, Lord? Now here are two things very
surprising, and worthy our consideration–
[1.] Cornelius prays and gives alms in the fear of God, is religious
himself and keeps up religion in his family, and all this so as to be
accepted of God in it, and yet there is something further that he ought
to do–he ought to embrace the Christian religion, now that God has
established it among men. Not, He may do it if he pleases; it will be
an improvement and entertainment to him. But, He must do it; it is
indispensably necessary to his acceptance with God for the future,
though he has been accepted in his services hitherto. He that believed
the promise of the Messiah must now believe the performance of that
promise. Now that God has given a further record concerning his Son
than what had been given in the Old-Testament prophecies he requires
that we receive this when it is brought to us; and now neither our
prayers nor our alms can come up for a memorial before God unless we
believe in Jesus Christ, for it is that further which we ought to do.
This is his commandment, that we believe. Prayers and alms are
accepted from those that believe that the Lord is God, and have not
opportunity of knowing more; but, from those to whom it is preached
that Jesus is Christ, it is necessary to the acceptance of their
persons, prayers, and alms, that they believe this, and rest upon him
alone for acceptance.
[2.] Cornelius has now an angel from heaven talking to him, and yet he
must not receive the gospel of Christ from this angel, nor be told by
him what he ought to do, but all that the angel has to say is, “Send
for Peter, and he shall tell thee.” As the former observation puts a
mighty honour upon the gospel, so does this upon the gospel ministry:
it was not to the highest of angels, but to those who were less that
the least of all saints, that this grace was given, to preach among
the Gentiles the unsearchable riches of Christ
(Eph. iii. 8),
that the excellency of the power might be of God, and the dignity of an
institution of Christ supported; for unto the angels hath he not put
in subjection the world to come
(Heb. ii. 5),
but to the Son of man as the sovereign, and the sons of men as his
agents and ministers of state, whose terrors shall not make us
afraid, nor their hand be heavy upon us, as this angel’s now was to
Cornelius. And as it was an honour to the apostle that he must preach
that which an angel might not, so it was a further honour that an angel
was despatched on purpose from heaven to order him to be sent for. To
bring a faithful minister and a willing people together is a work
worthy of an angel, and what therefore the greatest of men should be
glad to be employed in.
III. His immediate obedience to these orders,
He sent with all speed to Joppa, to fetch Peter to him. Had he himself
only been concerned, he would have gone to Joppa to him. But he had a
family, and kinsmen, and friends
(v. 24),
a little congregation of them, that could not go with him to Joppa, and
therefore he sends for Peter. Observe,
1. When he sent: As soon as ever the angel which spoke unto him had
departed, without dispute or delay, he was obedient to the heavenly
vision. He perceived, by what the angel said, he was to have some
further work prescribed him, and he longed to have it told him. He made
haste, and delayed not, to do this commandment. In any affair wherein
our souls are concerned it is good for us not to lose time.
2. Whom he sent: Two of his household servants, who all feared
God, and a devout soldier, one of those that waited on him
continually. Observe, a devout centurion had devout soldiers. A
little devotion commonly goes a great way with soldiers, but there
would be more of it in the soldiers if there were but more of it in the
commanders. Officers in an army, that have such a great power over the
soldiers, as we find the centurion had
have a great opportunity of promoting religion, at least of restraining
vice and profaneness, in those under their command, if they would but
improve it. Observe, When this centurion had to choose some of his
soldiers to attend his person, and to be always about him, he pitched
upon such of them as were devout; they shall be preferred and
countenanced, to encourage others to be so. He went by David’s rule
(Ps. ci. 6),
Mine eye shall be upon the faithful in the land, that they may dwell
with me.
3. What instructions he gave them
(v. 8):
He declared all these things unto them, told them of the vision
he had, and the orders given him to send for Peter, because Peter’s
coming was a thing in which they were concerned, for they had souls to
save as well as he. Therefore he does not only tell them where to find
Peter (which he might have thought it enough to do–the servant knows
not what his Lord doeth), but he tells them on what errand he was
to come, that they might importune him.
| Peter’s Vision. |
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9 On the morrow, as they went on their journey, and drew nigh
unto the city, Peter went up upon the housetop to pray about the
sixth hour:
10 And he became very hungry, and would have eaten: but while
they made ready, he fell into a trance,
11 And saw heaven opened, and a certain vessel descending unto
him, as it had been a great sheet knit at the four corners, and
let down to the earth:
12 Wherein were all manner of fourfooted beasts of the earth,
and wild beasts, and creeping things, and fowls of the air.
13 And there came a voice to him, Rise, Peter; kill, and eat.
14 But Peter said, Not so, Lord; for I have never eaten any
thing that is common or unclean.
15 And the voice spake unto him again the second time, What
God hath cleansed, that call not thou common.
16 This was done thrice: and the vessel was received up again
into heaven.
17 Now while Peter doubted in himself what this vision which he
had seen should mean, behold, the men which were sent from
Cornelius had made enquiry for Simon’s house, and stood before
the gate,
18 And called, and asked whether Simon, which was surnamed
Peter, were lodged there.
Cornelius had received positive orders from heaven to send for Peter,
whom otherwise he had not heard of, or at least not heeded; but here is
another difficulty that lies in the way of bringing them together–the
question is whether Peter will come to Cornelius when he is sent for;
not as if he thought it below him to come at a beck, or as if he were
afraid to preach his doctrine to a polite man as Cornelius was: but it
sticks at a point of conscience. Cornelius is a very worthy man, and
has many good qualities, but he is a Gentile, he is not circumcised;
and, because God in his law had forbidden his people to associate with
idolatrous nations, they would not keep company with any but those of
their own religion, though they were ever so deserving, and they
carried the matter so far that they made even the involuntary touch of
a Gentile to contract a ceremonial pollution,
Peter had not got over this stingy bigoted notion of his countrymen,
and therefore will be shy of coming to Cornelius. Now, to remove this
difficulty, he has a vision here, to prepare him to receive the message
sent him by Cornelius, as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly of the bringing in
of the Gentiles into the church. Christ had given plain intimations of
it when he ordered them to teach all nations; and yet even Peter
himself, who knew so much of his Master’s mind, could not understand
it, till it was here revealed by vision, that the Gentiles should be
fellow-heirs,
Eph. iii. 6.
Now here observe,
I. The circumstances of this vision.
1. It was when the messengers sent from Cornelius were now nigh the
city,
v. 9.
Peter knew nothing of their approach, and they knew nothing of his
praying; but he that knew both him and them was preparing things for
the interview, and facilitating the end of their negotiation. To all
God’s purposes there is a time, a proper time; and he is pleased
often to bring things to the minds of his ministers, which they had not
thought of, just then when they have occasion to use them.
2. It was when Peter went up upon the house-top to pray, about
noon.
(1.) Peter was much in prayer, much in secret prayer, though he had a
great deal of public work upon his hands.
(2.) He prayed about the sixth hour, according to David’s
example, who, not only morning and evening, but at noon,
addressed himself to God by prayer,
From morning to night we should think to be too long to be without
meat; yet who thinks it is too long to be without prayer?
(3.) He prayed upon the house-top; thither he retired for
privacy, where he could neither hear nor be heard, and so might avoid
both distraction and ostentation. There, upon the roof of the house,
he had a full view of the heavens, which might assist his pious
adoration of the God he prayed to; and there he had also a full view of
the city and country, which might assist his pious compassion of the
people he prayed for.
(4.) He had this vision immediately after he had prayed, as an answer
to his prayer for the spreading of the gospel, and because the ascent
of the heart to God in prayer is an excellent preparative to receive
the discoveries of the divine grace and favour.
3. It was when he became very hungry, and was waiting for his
dinner
(v. 10);
probably he had not that day eaten before, though doubtless he had
prayed before; and now he would have eaten, ethele
geusasthai—he would have tasted, which intimates his
great moderation and temperance in eating. When he was very hungry, yet
he would be content with a little, with a taste, and would not fly
upon the spoil. Now this hunger was a proper inlet to the vision
about meats, as Christ’s hunger in the wilderness was to Satan’s
temptation to turn stones into bread.
II. The vision itself, which was not so plain as that to Cornelius, but
more figurative and enigmatical, to make the deeper impression.
1. He fell into a trance or ecstasy, not of terror, but of
contemplation, with which he was so entirely swallowed up as not only
not to be regardful, but not to be sensible, of external things. He
quite lost himself to this world, and so had his mind entirely free for
converse with divine things; as Adam in innocency, when the deep sleep
fell upon him. The more clear we get of the world, the more near we get
to heaven: whether Peter was now in the body or out of the body
he could not himself tell, much less can we,
See
2. He saw heaven opened, that he might be sure that his
authority to go to Cornelius was indeed from heaven–that it was a
divine light which altered his sentiments, and a divine power which
gave him his commission. The opening of the heavens signified the
opening of a mystery that had been hid,
3. He saw a great sheet full of all manner of living creatures,
which descended from heaven, and was let down to him to the earth,
that is, to the roof of the house where he now was. Here were not only
beasts of the earth, but fowls of the air, which might have flown away,
laid at his feet; and not only tame beasts, but wild. Here were no
fishes of the sea, because there were none of them in particular
unclean, but whatever had fins and scales was allowed to be eaten. Some
make this sheet, thus filled, to represent the church of Christ. It
comes down from heaven, from heaven opened, not only to send it down
(Rev. xxi. 2),
but to receive souls sent up from it. It is knit at the four corners,
to receive those from all parts of the world that are willing to be
added to it; and to retain and keep those safe that are taken into it,
that they may not fall out; and in this we find some of all countries,
nations, and languages, without any distinction of Greek or Jew, or any
disadvantage put upon Barbarian or Scythian,
The net of the gospel encloses all, both bad and good, those that
before were clean and unclean. Or it may be applied to the bounty of
the divine Providence, which, antecedently to the prohibitions of the
ceremonial law, had given to man a liberty to use all the creatures, to
which by the cancelling of that law we are now restored. By this vision
we are taught to see all the benefit and service we have from the
inferior creatures coming down to us from heaven; it is the gift of God
who made them, made them fit for us, and then gave to man a right to
them, and dominion over them. Lord, what is man that he should be thus
magnified!
How should it double our comfort in the creatures, and our obligations
to serve God in the use of them, to see them thus let down to us out of
heaven!
4. He was ordered by a voice from heaven to make use of this plenty and
variety which God had sent him
(v. 13):
“Rise, Peter, kill and eat: without putting any difference
between clean and unclean, take which thou hast most mind to.” The
distinction of meats which the law made was intended to put a
difference between Jew and Gentile, that it might be difficult to them
to dine and sup with a Gentile, because they would have that set before
them which they were not allowed to eat; and now the taking off of that
prohibition was a plain allowance to converse with the Gentiles, and to
be free and familiar with them. Now they might fare as they fared, and
therefore might eat with them, and be fellow-commoners with them.
5. He stuck to his principles, and would by no means hearken to the
motion, though he was hungry
(v. 14):
Not so, Lord. Though hunger will break through stone walls,
God’s laws should be to us a stronger fence than stone walls, and not
so easily broken through. And he will adhere to God’s laws, though he
has a countermand by a voice from heaven, not knowing at first but that
Kill, and eat, was a command of trial whether he would adhere to
the more sure word, the written law; and if so his answer had been very
good, Not so, Lord. Temptations to eat forbidden fruit must not
be parleyed with, but peremptorily rejected; we must startle at the
thought of it: Not so, Lord. The reason he gives is, “For I
have never eaten any thing that is common or unclean; hitherto I
have kept my integrity in this matter, and will still keep it.” If God,
by his grace, has preserved us from gross sin unto this day, we should
use this as an argument with ourselves to abstain from all
appearance of evil. So strict were the pious Jews in this matter,
that the seven brethren, those glorious martyrs under Antiochus, choose
rather to be tortured to death in the most cruel manner that ever was
than to eat swine’s flesh, because it was forbidden by the law. No
wonder then that Peter says it with so much pleasure, that his
conscience could witness for him that he had never gratified his
appetite with any forbidden food.
6. God, by a second voice from heaven, proclaimed the repeal of the law
in this case
(v. 15):
What God hath cleansed, that call thou not common. He that made
the law might alter it when he pleased, and reduce the matter to its
first state. God had, for reasons suited to the Old-Testament
dispensation, restrained the Jews from eating such and such meats, to
which, while that dispensation lasted, they were obliged in conscience
to submit; but he has now, for reasons suited to the New-Testament
dispensation, taken off that restraint, and set the matter at
large–has cleansed that which was before polluted to us, and we ought
to make use of, and stand fast in, the liberty wherewith Christ has
made us free, and not call that common or unclean which God has now
declared clean. Note, We ought to welcome it as a great mercy that by
the gospel of Christ we are freed from the distinction of meats, which
was made by the law of Moses, and that now every creature of God is
good, and nothing to be refused; not so much because hereby we gain
the use of swine’s flesh, hares, rabbits, and other pleasant and
wholesome food for our bodies, but chiefly because conscience is hereby
freed from a yoke in things of this nature, that we might serve God
without fear. Though the gospel has made duties which were not so
by the law of nature, yet it has not, like the law of Moses, made sins
that were not so. Those who command to abstain from some kinds of meat
at some times of the year, and place religion in it, call that common
which God hath cleansed, and in that error, more than in any truth, are
the successors of Peter.
7. This was done thrice,
v. 16.
The sheet was drawn up a little way, and let down again the second
time, and so the third time, with the same call to him, to kill, and
eat, and the same reason, that what God hath cleansed we must not call
common; but whether Peter’s refusal was repeated the second and third
time is not certain; surely it was not, when his objection had the
first time received such a satisfactory answer. The trebling of Peter’s
vision, like the doubling of Pharaoh’s dream, was to show that the
thing was certain, and engage him to take so much the more notice
of it. The instructions given us in the things of God, whether by the
ear in the preaching of the word, or by the eye in sacraments, need to
be often repeated; precept must be upon precept, and line upon
line. But at last the vessel was received up into heaven.
Those who make this vessel to represent the church, including both Jews
and Gentiles, as this did both clean and unclean creatures, make this
very aptly to signify the admission of the believing Gentiles into the
church, and into heaven too, into the Jerusalem above. Christ has
opened the kingdom of heaven to all believers, and there we shall
find, besides those that are sealed out of all the tribes of
Israel, an innumerable company out of every nation
(Rev. vii. 9);
but they are such as God has cleansed.
III. The providence which very opportunely explained this vision, and
gave Peter to understand the intention of it,
1. What Christ did, Peter knew not just then
(John xiii. 7):
He doubted within himself what this vision which he had seen should
mean. He had no reason to doubt the truth of it, that it was a
heavenly vision; all his doubt was concerning the meaning of it. Note,
Christ reveals himself to his people by degrees, and not all at once;
and leaves them to doubt awhile, to ruminate upon a thing, and debate
it to and fro in their own minds, before he clears it up to them.
2. Yet he was made to know presently, for the men who were sent
from Cornelius were just now come to the house, and were at
the gate enquiring whether Peter lodged there; and by their
errand it will appear what was the meaning of this vision. Note, God
knows what services are before us, and therefore how to prepare us; and
we then better know the meaning of what he has taught us when we find
what occasion we have to make use of it.
| Peter Directed to Go to Cornelius; Peter Goes to Cornelius; Interview between Peter and Cornelius. |
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19 While Peter thought on the vision, the Spirit said unto him,
Behold, three men seek thee.
20 Arise therefore, and get thee down, and go with them,
doubting nothing: for I have sent them.
21 Then Peter went down to the men which were sent unto him
from Cornelius; and said, Behold, I am he whom ye seek: what is
the cause wherefore ye are come?
22 And they said, Cornelius the centurion, a just man, and one
that feareth God, and of good report among all the nation of the
Jews, was warned from God by a holy angel to send for thee into
his house, and to hear words of thee.
23 Then called he them in, and lodged them. And on the morrow
Peter went away with them, and certain brethren from Joppa
accompanied him.
24 And the morrow after they entered into Cæsarea. And
Cornelius waited for them, and had called together his kinsmen
and near friends.
25 And as Peter was coming in, Cornelius met him, and fell down
at his feet, and worshipped him.
26 But Peter took him up, saying, Stand up; I myself also am a
man.
27 And as he talked with him, he went in, and found many that
were come together.
28 And he said unto them, Ye know how that it is an unlawful
thing for a man that is a Jew to keep company, or come unto one
of another nation; but God hath showed me that I should not call
any man common or unclean.
29 Therefore came I unto you without gainsaying, as soon as I
was sent for: I ask therefore for what intent ye have sent for
me?
30 And Cornelius said, Four days ago I was fasting until this
hour; and at the ninth hour I prayed in my house, and, behold, a
man stood before me in bright clothing,
31 And said, Cornelius, thy prayer is heard, and thine alms are
had in remembrance in the sight of God.
32 Send therefore to Joppa, and call hither Simon, whose
surname is Peter; he is lodged in the house of one Simon a
tanner by the sea side: who, when he cometh, shall speak unto
thee.
33 Immediately therefore I sent to thee; and thou hast well
done that thou art come. Now therefore are we all here present
before God, to hear all things that are commanded thee of God.
We have here the meeting between Peter the apostle, and Cornelius the
centurion. Though Paul was designed to be the apostle of the Gentiles,
and to gather in the harvest among them, and Peter to be the apostle of
the circumcision, yet it is ordered that Peter shall break the ice, and
reap the first-fruits of the Gentiles, that the believing Jews, who
retained too much of the old leaven of ill-will to the Gentiles, might
be the better reconciled to their admission into the church, when they
were first brought in by their own apostle, which Peter urges against
those that would have imposed circumcision upon the Gentile converts
(ch. xv. 7),
You know that God made choice among us that the Gentiles by my mouth
should hear the word of the gospel. Now here,
I. Peter is directed by the Spirit to go along with Cornelius’s
messengers
(v. 19, 20),
and this is the exposition of the vision; now the riddle is unriddled:
While Peter thought on the vision; he was musing upon it, and
then it was opened to him. Note, Those that would be taught the things
of God must think on those things; those that would understand the
scriptures must meditate in them day and night. He was at a loss about
it, and then had it explained, which encourages us, when we know not
what to do, to have our eyes up unto God for direction. Observe,
1. Whence he had the direction. The Spirit said to him what he should
do. It was not spoken to him by an angel, but spoken in him by the
Spirit, secretly whispering it in his ear as it were, as God spoke to
Samuel
or impressing it powerfully upon his mind, so that he knew it to be a
divine afflatus or inspiration, according to the promise,
2. What the direction was.
(1.) He is told, before any of the servants could come up to tell him,
that three men below want to speak with him
(v. 19),
and he must arise from his musings, leave off thinking of the vision,
and go down to them,
Those that are searching into the meaning of the words of God, and the
visions of the Almighty, should not be always poring, no, nor always
praying, but should sometimes look abroad, look about them, and they
may meet with that which will be of use to them in their enquiries; for
the scripture is in the fulfilling every day.
(2.) He is ordered to go along with the messengers to Cornelius,
though he was a Gentile, doubting nothing. He must not only go,
but go cheerfully, without reluctance or hesitation, or any scruple
concerning the lawfulness of it; not doubting whether he might go, no,
nor whether he ought to go; for it was his duty “Go with them, for I
have sent them: and I will bear thee out in going along with them,
however thou mayest be censured for it.” Note, When we see our call
clear to any service, we should not suffer ourselves to be perplexed
with doubts and scruples concerning it arising from former prejudices
or pre-possessions, or a fear of men’s censure. Let every man be
fully persuaded in his own mind, and prove his own work.
II. He receives both them and their message: He went down to
them,
v. 21.
So far was he from going out of the way, or refusing to be spoken with,
as one that was shy of them, or making them tarry, as one that took
state upon him, that he went to them himself, told them he was the
person they were enquiring for. And
1. He favourably receives their message; with abundance of openness and
condescension he asks what their business is, what they have to say to
him: What is the cause wherefore you are come? and they tell him
their errand
(v. 22):
“Cornelius, an officer of the Roman army, a very honest
gentleman, and one who has more religion than most of his neighbours,
who fears God above many
(Neh. vii. 2),
who, though he is not a Jew himself, has carried it so well that he is
of good report among all the people of the Jews–they will all
give him a good word, for a conscientious, sober, charitable man, so
that it will be no discredit to thee to be seen in his company–he
was warned from God,” echrematisthe–“he had an
oracle from God, sent to him by an angel” (and the lively oracles
of the law of Moses were given by the disposition of angels), “by which
he was ordered to send for thee to his house (where he is expecting
thee, and ready to bid thee welcome), and to hear words of thee:
they know not what words, but they are such as he may hear from thee,
and not from any one else so well.” Faith comes by hearing. When
Peter repeats this, he tells us more fully, they are words whereby
thou and all thy house shall be saved,
ch. xi. 14.
“Come to him, for an angel bade him send for thee: come to him, for he
is ready to hear and receive the saving words thou hast to bring to
him.”
2. He kindly entertained the messengers
(v. 23):
He called them in, and lodged them. He did not bid them go and
refresh and repose themselves in an inn at their own charge, but was
himself at the charge of entertaining them in his own quarters. What
was getting ready for him
(v. 10)
they should be welcome to share in; he little thought what company he
should have when he bespoke his dinner, but God foresaw it. Note, It
becomes Christians and ministers to be hospitable, and ready, according
as their ability is, and there is occasion for it, to entertain
strangers. Peter lodged them, though they were Gentiles, to show
how readily he complied with the design of the vision in eating with
Gentiles; for he immediately took them to eat with him. Though they
were two of them servants, and the other a common soldier, yet Peter
thought it not below him to take them into his house. Probably he did
it that he might have some talk with them about Cornelius and his
family; for the apostles, though they had instructions from the Spirit,
yet made use of other information, as they had occasion for it.
III. He went with them to Cornelius, whom he found ready to
receive and entertain him.
1. Peter, when he went with them, was accompanied by certain
brethren from Joppa, where he now was,
Six of them went along with him, as we find,
Either Peter desired their company, that they might be witnesses of his
proceeding cautiously with reference to the Gentiles, and of the good
ground on which he went, and therefore he invited them
(ch. xi. 12),
or they offered their service to attend him, and desired they might
have the honour and happiness of being his fellow travellers. This was
one way in which the primitive Christians very much showed their
respect to their ministers: they accompanied them in their journeys, to
keep them in countenance, to be their guard, and, as there was
occasion, to minister to them; with a further prospect not only of
doing them service, but of being edified by their converse. It is a
pity that those who have skill and will to do good to others by their
discourse should want an opportunity for it by travelling alone.
2. Cornelius, when he was ready to receive him, had got some
friends together of Cesarea. It seems, it was above a day’s
journey, nearly two, from Joppa to Cesarea; for it was the day
after they set out that they entered into Cesarea
(v. 24),
and the afternoon of that day,
It is probable that they travelled on foot; the apostles generally did
so. Now when they came into the house of Cornelius Peter found,
(1.) That he was expected, and this was an encouragement to him.
Cornelius waited for them, and such a guest was worth waiting
for; nor can I blame him if he waited with some impatience, longing to
know what that mighty thing was which an angel bade him expect to hear
from Peter.
(2.) That he was expected by many, and this was a further encouragement
to him. As Peter brought some with him to partake of the spiritual gift
he had now to dispense, so Cornelius had called together, not
only his own family, but kinsmen and near friends, to partake
with him of the heavenly instructions he expected from Peter, which
would give Peter a larger opportunity of doing good. Note, We should
not covet to eat our spiritual morsels alone,
It ought to be both given and taken as a piece of kindness and respect
to our kindred and friends to invite them to join with us in religious
exercises, to go with us to hear a sermon. What Cornelius ought to do
he thought his kinsmen and friends ought to do too; and therefore let
them come and hear it at the first hand, that it may be no surprise to
them to see him change upon it.
IV. Here is the first interview between Peter and Cornelius, in which
we have,
1. The profound and indeed undue respect and honour which Cornelius
paid to Peter
(v. 25):
He met him as he was coming in, and instead of taking him in his
arms, and embracing him as a friend, which would have been very
acceptable to Peter, he fell down at his feet, and worshipped
him; some think, as a prince and a great man, according to the
usage of the eastern countries; others think, as an incarnate deity, or
as if he took him to be the Messiah himself. His worshipping a man was
indeed culpable; but, considering his present ignorance, it was
excusable, nay, and it was an evidence of something in him that was
very commendable–and that was a great veneration for divine and
heavenly things: no wonder if, till he was better informed, he took him
to be the Messiah, and therefore worshipped him, whom he was ordered to
send for by an angel from heaven. But the worshipping of his pretended
successor, who is not only a man, but a sinful man, the man of sin
himself, is altogether inexcusable, and such an absurdity as would be
incredible if we were not told before that all the world would
worship the beast,
Rev. xiii. 4.
2. Peter’s modest and indeed just and pious refusal of this honour that
was done him
(v. 26):
He took him up into his arms, with his own hands (though time
was when he little thought he should ever either receive so much
respect from or show so much affection to an uncircumcised Gentile),
saying, “Stand up, I myself also am a man, and therefore not to
be worshipped thus.” The good angels of the churches, like the good
angels of heaven, cannot bear to have the least of that honour shown to
them which is due to God only. See thou do it not, saith the
angel to John
and in like manner the apostle to Cornelius. How careful was Paul
that no man should think of him above what he saw in him!
2 Cor. xii. 6.
Christ’s faithful servants could better bear to be vilified than to be
deified. Peter did not entertain a surmise that his great respect for
him, though excessive, might contribute to the success of his
preaching, and therefore if he will be deceived let him be deceived;
no, let him know that Peter is a man, that the treasure is in
earthen vessels, that he may value the treasure for its own
sake.
V. The account which Peter and Cornelius give to each other, and to the
company, of the hand of Heaven in bringing them together: As he
talked with him—synomilon auto, he went in,
v. 27.
Peter went in, talking familiarly with Cornelius, endeavouring, by the
freedom of his converse with him, to take off something of that dread
which he seemed to have of him; and, when he came in, he found many
that were come together, more than he expected, which added
solemnity, as well as opportunity of doing good, to this service.
Now,
1. Peter declares the direction God gave to him to come to those
Gentiles,
They knew it had never been allowed by the Jews, but always looked upon
as an unlawful thing, athemiton—an
abomination, for a man that is a Jew, a native Jew as I am, to
keep company or come unto one of another nation, a stranger, an
uncircumcised Gentile. It was not made so by the law of God, but by the
decree of their wise men, which they looked upon to be no less binding.
They did not forbid them to converse or traffic with Gentiles in the
street or shop, or upon the exchange, but to eat with them. Even in
Joseph’s time, the Egyptians and Hebrews could not eat together,
The three children would not defile themselves with the king’s
meat,
Dan. i. 8.
They might not come into the house of a Gentile, for they looked upon
it to be ceremonially polluted. Thus scornfully did the Jews look upon
the Gentiles, who were not behindhand with them in contempt, as appears
by many passages in the Latin poets. “But now,” saith Peter,
“God hath shown me, by a vision, that I should not call any
man common or unclean, nor refuse to converse with any man for the
sake of his country.” Peter, who had taught his new converts to save
themselves from the untoward generation of wicked men
(ch. ii. 40),
is now himself taught to join himself with the towardly generation of
devout Gentiles. Ceremonial characters were abolished, that more regard
might be had to moral ones. Peter thought it necessary to let them know
how he came to change his mind in this matter, and that it was by a
divine revelation, lest he should be upbraided with it as having used
lightness. God having thus taken down the partition-wall,
(1.) He assures them of his readiness to do them all the good offices
he could; that, when he kept at a distance, it was not out of any
personal disgust to them, but only because he wanted leave from heaven,
and, having now received permission, he was at their service:
“Therefore came I unto you without gainsaying, as soon as I was sent
for, ready to preach the same gospel to you that I have preached to
the Jews.” The disciples of Christ could not but have some notion of
the preaching of the gospel to the Gentiles, but they imagined it must
be only to those Gentiles that were first proselyted to the Jewish
religion, which mistake Peter acknowledges was not rectified.
(2.) He enquires wherein he might be serviceable to them: “I ask,
therefore, for what intent you have sent for me? What do you expect
from me, or what business have you with me?” Note, Those that desire
the help of God’s ministers ought to look well to it that they propose
right ends to themselves in it, and do it with a good intention.
2. Cornelius declares the directions God gave to him to send for Peter,
and that it was purely in obedience to those directions that he had
sent for him. Then we are right in our aims, in sending for and
attending on a gospel-ministry, when we did it with a regard to the
divine appointment instituting that ordinance and requiring us to make
use of it. Now,
(1.) Cornelius gives an account of the angel’s appearing to him, and
ordering him to send for Peter; not as glorying in it, but as that
which warranted his expectation of a message from heaven by Peter.
[1.] He tells how this vision found him employed
(v. 30):
Four days ago I was fasting until this hour, this hour of the
day that it is now when Peter came, about the middle of the afternoon.
By this it appears that religious fasting, in order to the greater
seriousness and solemnity of praying, was used by devout people who
were not Jews; the king of Nineveh proclaimed a fast,
Jonah iii. 5.
Some give these words another sense: From four days ago I have been
fasting until this hour; as if he had eaten no meat, or at least no
meal, from that time to this. But it comes in as an introduction to the
story of the vision; and therefore the former must be the meaning.
He was at the ninth hour praying in his house, not in the
synagogue, but at home. I will that men pray wherever they
dwell. His praying in his house intimates that it was not a secret
prayer in his closet, but in a more public room of his house, with his
family about him; and perhaps after prayer he retired, and had this
vision. Observe, At the ninth hour of the day, three of the
clock in the afternoon, most people were travelling or trading, working
in the fields, visiting their friends, taking their pleasure, or taking
a nap after dinner; yet then Cornelius was at his devotions, which
shows how much he made religion his business; and then it was that he
had this message from heaven. Those that would hear comfortably from
God must be much in speaking to him.
[2.] He describes the messenger that brought him this message from
heaven: There stood a man before me in bright clothing, as
Christ’s was when he was transfigured, and that of the two angels who
appeared at Christ’s resurrection
(Luke xxiv. 4),
and at his ascension
(ch. i. 10),
showing their relation to the world of light.
[3.] He repeats the message that was sent to him
(v. 31, 32),
just as we had it,
Only here it is said, thy prayer is heard. We are not told what
his prayer was; but if this message was an answer to it, and it should
seem it was, we may suppose that finding the deficiency of natural
light, and that it left him at a loss how to obtain the pardon of his
sin and the favour of God, he prayed that God would make some further
discoveries of himself and of the way of salvation to him. “Well,”
saith the angel, “send for Peter, and he shall give thee such a
discovery.”
(2.) He declares his own and his friends’ readiness to receive the
message Peter had to deliver
(v. 33):
Immediately therefore I sent to thee, as I was directed, and
thou hast well done that thou hast come to us, though we are
Gentiles. Note, Faithful ministers do well to come to people that are
willing and desirous to receive instruction from them; to come when
they are sent for; it is as good a deed as they can do. Well, Peter is
come to do his part; but will they do theirs? Yes. “Thou art here
prepared to speak, and we are here prepared to hear,”
Observe,
[1.] Their religious attendance upon the word: “We are all here
present before God; we are here in a religious manner, are here as
worshippers” (they thus compose themselves into a serious solemn frame
of spirit): “therefore, because thou art come to us by such a
warrant, on such an errand, because we have such a price in our hand as
we never had before and perhaps may never have again, we are ready now
at this time of worship, here in this place of worship” (though it was
in a private house): “we are present,
paresmen—we are at the business, and are ready to
come at a call.” If we would have God’s special presence at an
ordinance, we must be there with a special presence, an ordinance
presence: Here I am. “We are all present, all that were invited;
we, and all that belong to us; we, and all that is within us.” The
whole of the man must be present; not the body here, and the heart,
with the fool’s eyes, in the ends of the earth. But that which makes it
indeed a religious attendance is, We are present before God. In
holy ordinances we present ourselves unto the Lord, and we must be as
before him, as those that see his eye upon us.
[2.] The intention of this attendance: “We are present to hear all
things that are commanded thee of God, and given thee in charge to
be delivered to us.” Observe, First, Peter was there to preach
all things that were commanded him of God; for, as he had an ample
commission to preach the gospel, so he had full instructions what to
preach. Secondly, They were ready to hear, not whatever he
pleased to say, but what he was commanded of God to say. The truths of
Christ were not communicated to the apostles to be published or stifled
as they thought fit, but entrusted with them to be published to the
world. “We are ready to hear all, to come at the beginning of
the service and stay to the end, and be attentive all the while, else
how can we hear all? We are desirous to hear all that thou art
commissioned to preach, though it be ever so displeasing to flesh and
blood, and ever so contrary to our former notions or present secular
interests. We are ready to hear all, and therefore let nothing be kept
back that is profitable for us.”
| Peter Preaches in the House of Cornelius. |
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34 Then Peter opened his mouth, and said, Of a truth I
perceive that God is no respecter of persons:
35 But in every nation he that feareth him, and worketh
righteousness, is accepted with him.
36 The word which God sent unto the children of Israel,
preaching peace by Jesus Christ: (he is Lord of all:)
37 That word, I say, ye know, which was published throughout
all Judæa, and began from Galilee, after the baptism which John
preached;
38 How God anointed Jesus of Nazareth with the Holy Ghost and
with power: who went about doing good, and healing all that were
oppressed of the devil; for God was with him.
39 And we are witnesses of all things which he did both in the
land of the Jews, and in Jerusalem; whom they slew and hanged on
a tree:
40 Him God raised up the third day, and showed him openly;
41 Not to all the people, but unto witnesses chosen before of
God, even to us, who did eat and drink with him after he rose
from the dead.
42 And he commanded us to preach unto the people, and to
testify that it is he which was ordained of God to be the Judge
of quick and dead.
43 To him give all the prophets witness, that through his name
whosoever believeth in him shall receive remission of sins.
We have here Peter’s sermon preached to Cornelius and his friends: that
is, an abstract or summary of it; for we have reason to think that he
did with many other words testify and exhort to this purport. It is
intimated that he expressed himself with a great deal of solemnity and
gravity, but with freedom and copiousness, in that phrase, he opened
his mouth, and spoke,
v. 34.
O ye Corinthians, our mouth is open to you, saith Paul,
“You shall find us communicative, if we but find you inquisitive.”
Hitherto the mouths of the apostles had been shut to the uncircumcised
Gentiles, they had nothing to say to them; but now God gave unto them,
as he did to Ezekiel, the opening of the mouth. This excellent
sermon of Peter’s is admirably suited to the circumstances of those to
whom he preached it; for it was a new sermon.
I. Because they were Gentiles to whom he preached. He shows that,
notwithstanding this, they were interested in the gospel of Christ,
which he had to preach, and entitled to the benefit of it, upon an
equal footing with the Jews. It was necessary that this should be
cleared, or else with what comfort could either he preach or they hear?
He therefore lays down this as an undoubted principle, that God is
no respecter of persons; doth not know favour in judgment, as the
Hebrew phrase is; which magistrates are forbidden to do
Prov. xxiv. 23),
and are blamed for doing,
And it is often said of God that he doth not respect persons,
2 Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Col. iii. 25; 1 Pet. i. 17.
He doth not give judgment in favour of a man for the sake of any
external advantage foreign to the merits of the cause. God never
perverts judgment upon personal regards and considerations, nor
countenances a wicked man in a wicked thing for the sake of his beauty,
or stature, his country, parentage, relations, wealth, or honour in the
world. God, as a benefactor, gives favours arbitrarily and by
sovereignty
Matt. xx. 10);
but he does not, as a judge, so give sentence; but in every
nation, and under ever denomination, he that fears God and works
righteousness is accepted of him,
v. 35.
The case is plainly thus–
1. God never did, nor ever will, justify and save a wicked Jew that
lived and died impenitent, though he was of the seed of Abraham,
and a Hebrew of the Hebrews, and had all the honour and
advantages that attended circumcision. He does and will render
indignation and wrath, tribulation and anguish, upon every soul of
man that doeth evil; and of the Jew first, whose privileges
and professions, instead of screening him from the judgment of God,
will but aggravate his guilt and condemnation. See
Though God has favoured the Jews, above other nations, with the
dignities of visible church-membership, yet he will not therefore
accept of any particular persons of that dignity, if they allow
themselves in immoralities contradictory to their profession; and
particularly in persecution, which was now, more than any other, the
national sin of the Jews.
2. He never did, nor ever will, reject or refuse an honest Gentile,
who, though he has not the privileges and advantages that the Jews
have, yet, like Cornelius, fears God, and worships him, and works
righteousness, that is, is just and charitable towards all men, who
lives up to the light he has, both in a sincere devotion and in a
regular conversation. Whatever nation he is of, though ever so far
remote from kindred to the seed of Abraham, though ever so despicable,
nay, though in ever so ill a name, that shall be no prejudice to him.
God judges of men by their hearts, not by their country or parentage;
and, wherever he finds an upright man, he will be found an upright God,
Observe, Fearing God, and working righteousness, must go
together; for, as righteousness towards men is a branch of true
religion, so religion towards God is a branch of universal
righteousness. Godliness and honesty must go together, and neither will
excuse for the want of the other. But, where these are predominant, no
doubt is to be made of acceptance with God. Not that any man, since the
fall, can obtain the favour of God otherwise than through the mediation
of Jesus Christ, and by the grace of God in him; but those that have
not the knowledge of him, and therefore cannot have an explicit regard
to him, may yet receive grace from God for his sake, to fear God and
to work righteousness; and wherever God gives grace to do so, as he
did to Cornelius, he will, through Christ, accept the work of his own
hands. Now,
(1.) This was always a truth, before Peter perceived it, that God
respecteth no man’s person; it was the fixed rule of judgment from
the beginning: If thou doest well, shalt thou not be accepted? And,
if not well, sin, and the punishment of it, lie at the door,
Gen. iv. 7.
God will not ask in the great day what country men were of, but what
they were, what they did, and how they stood affected towards him and
towards their neighbours; and, if men’s personal characters received
neither advantage nor disadvantage from the great difference that
existed between Jews and Gentiles, much less from any less difference
of sentiments and practices that may happen to be among Christians
themselves, as those about meats and days,
Rom. xiv.
It is certain the kingdom of God is not meat and drink, but
righteousness, and peace, and joy in the Holy Ghost; and he that in
these things serveth Christ is accepted of God, and ought to be
approved of men; for dare we reject those whom God doth not?
(2.) Yet now it was made more clear than it had been; this great truth
had been darkened by the covenant of peculiarity made with Israel, and
the badges of distinction put upon them; the ceremonial law was a wall
of partition between them and other nations; it is true that in it
God favoured that nation
and thence particular persons among them were ready to infer that they
were sure of God’s acceptance, though they lived as they listed, and
that no Gentile could possibly be accepted of God. God had said a great
deal by the prophets to prevent and rectify this mistake, but now at
length he doth it effectually, by abolishing the covenant of
peculiarity, repealing the ceremonial law, and so setting the matter at
large, and placing both Jew and Gentile upon the same level before God;
and Peter is here made to perceive it, by comparing the vision which he
had with that which Cornelius had. Now in Christ Jesus, it is
plain, neither circumcision availeth any thing, nor
uncircumcision,
Gal. v. 6; Col. iii. 11.
II. Because they were Gentiles inhabiting a place within the confines
of the land of Israel, he refers them to what they themselves could not
but know concerning the life and doctrine, the preaching and miracles,
the death and sufferings of our Lord Jesus: for these were things the
report of which spread into every corner of the nation,
&c. It facilitates the work of ministers, when they deal with such as
have some knowledge of the things of God, to which they may appeal, and
on which they may build.
1. They knew in general, the word, that is, the gospel, which
God sent to the children of Israel: That word, I say, you know,
v. 37.
Though the Gentiles were not admitted to hear it (Christ and his
disciples were not sent but to the lost sheep of the house of
Israel), yet they could not but hear of it: it was all the talk
both of city and country. We are often told in the gospels how the fame
of Christ went into all parts of Canaan, when he was on earth, as
afterwards the fame of his gospel went into all parts of the world,
That word, that divine word, that word of power and grace, you
know.
(1.) What the purport of this word was. God by it published the glad
tidings of peace by Jesus Christ, so it should be
read–euangelizomenos eirenev. It is God himself that
proclaims peace, who justly might have proclaimed war. He lets
the world of mankind know that he is willing to be at peace with them
through Jesus Christ; in him he was reconciling the world to
himself.
(2.) To whom it was sent–to the children of Israel, in the first place.
The prime offer is made to them; this all their neighbours heard of,
and were ready to envy them those advantages of the gospel, more than
they ever envied them those of their law. Then said they among the
heathen, The Lord hath done great things for them,
Ps. cxxvi. 2.
2. They knew the several matters of fact relating to this word of the
gospel sent to Israel.
(1.) They knew the baptism of repentance which John preached by way of
introduction to it, and in which the gospel first began,
They knew what an extraordinary man John was, and what a direct
tendency his preaching had to prepare the way of the Lord. They
knew what great flocking there was to his baptism, what an interest he
had, and what he did.
(2.) They knew that immediately after John’s baptism the gospel of
Christ, that word of peace, was published throughout all Judea,
and that it took its rise from Galilee. The twelve apostles, and
seventy disciples, and our Master himself, published these glad tidings
in all parts of the land; so that we may suppose there was not a town
or village in all the land of Canaan but had had the gospel preached in
it.
(3.) They knew that Jesus of Nazareth, when he was here upon earth,
went about doing good. They knew what a benefactor he was to
that nation, both to the souls and the bodies of men; how he made it
his business to do good to all, and never did hurt to any. He was not
idle, but still doing; not selfish, but doing good; did not confine
himself to one place, nor wait till people came to him to seek his
help, but went to them, went about from place to place, and wherever he
came he was doing good. Hereby he showed that he was sent of God,
who is good and does good; and does good because he is good: and
who hereby left not himself without witness to the world, in
that he did good,
ch. xiv. 17.
And in this he hath set us an example of indefatigable industry in
serving God and our generation; for we came into the world that we
might do all the good we can in it; and therein, like Christ, we must
always abide and abound.
(4.) They knew more particularly that he healed all that were
oppressed of the devil, and helped them from under his oppressing
power. By this it appeared not only that he was sent of God, as it was
a kindness to men, but that he was sent to destroy the works of the
devil; for thus he obtained many a victory over him.
(5.) They knew that the Jews put him to death; they slew him by
hanging him on a tree. When Peter preached to the Jews, he said
whom you slew; but now that he preached to the Gentiles it is
whom they slew; they, to whom he had done and designed so much
good. All this they knew; but lest they should think it was only a
report, and was magnified, as reports usually are, more than the truth,
Peter, for himself and the rest of the apostles, attested it
(v. 39):
We are witnesses, eye-witnesses, of all things which he
did; and ear-witnesses of the doctrine which he preached, both
in the land of the Jews and in Jerusalem, in city and country.
3. They did know, or might know, by all this, that he had a commission
from heaven to preach and act as he did. This he still harps upon in
his discourse, and takes all occasions to hint it to them. Let them
know,
(1.) That this Jesus is Lord of all; it comes in in a
parenthesis, but is the principal proposition intended to be proved,
that Jesus Christ, by whom peace is made between God and man, is
Lord of all; not only as God over all blessed for evermore,
but as Mediator, all power both in heaven and on earth is put
into his hand, and all judgment committed to him. He is Lord of angels;
they are all his humble servants. He is Lord of the powers of darkness,
for he hath triumphed over them. He is king of nations, has a power
over all flesh. He is king of saints, all the children of God are his
scholars, his subjects, his soldiers.
(2.) That God anointed him with the Holy Ghost and with power;
he was both authorized and enabled to do what he did by a divine
anointing, whence he was called Christ–the Messiah, the anointed
One. The Holy Ghost descended upon him at his baptism, and he was
full of power both in preaching and working miracles, which was the
seal of a divine mission.
(3.) That God was with him,
v. 38.
His works were wrought in God. God not only sent him, but was present
with him all along, owned him, stood by him, and carried him on in all
his services and sufferings. Note, Those whom God anoints he will
accompany; he will himself be with those to whom he has given his
Spirit.
III. Because they had had no more certain information concerning this
Jesus, Peter declares to them his resurrection from the dead, and the
proofs of it, that they might not think that when he was slain there
was an end of him. Probably, they had heard at Cesarea some talk of his
having risen from the dead; but the talk of it was soon silenced by
that vile suggestion of the Jews, that his disciples came by night
and stole him away. And therefore Peter insists upon this as the
main support of that word which preacheth peace by Jesus Christ.
1. The power by which he arose is incontestably divine
(v. 40):
Him God raised up the third day, which not only disproved all
the calumnies and accusations he was laid under by men, but effectually
proved God’s acceptance of the satisfaction he made for the sin of man
by the blood of his cross. He did not break prison, but had a legal
discharge. God raised him up.
2. The proofs of his resurrection were incontestably clear; for God
showed him openly. He gave him to be made manifest—edoken
auton emphane genesthai, to be visible, evidently so; so he
appears, as that it appears beyond contradiction to be him, and not
another. It was such a showing of him as amounted to a demonstration of
the truth of his resurrection. He showed him not publicly indeed (it
was not open in this sense), but evidently; not to all the
people, who had been the witnesses of his death. By resisting all
the evidences he had given them of his divine mission in his miracles,
they had forfeited the favour of being eye-witnesses of this great
proof of it. Those who immediately forged and promoted that lie of his
being stolen away were justly given up to strong delusions to believe
it, and not suffered to be undeceived by his being shown to all the
people; and so much the greater shall be the blessedness of those
who have not seen, and yet have believed–Nec ille se in vulgus
edixit, ne impii errore, liberarentur; ut et fides non præmio
mediocri destinato difficultate constaret–He showed not himself to the
people at large, lest the impious among them should have been forthwith
loosed from their error, and that faith, the reward of which is so
ample, might be exercised with a degree of difficulty.–Tertul.
Apol. cap. 11. But, though all the people did not see him, a sufficient
number saw him to attest the truth of his resurrection. The testator’s
declaring his last will and testament needs not to be before all the
people; it is enough that it be done before a competent number of
credible witnesses; so the resurrection of Christ was proved before
sufficient witnesses.
(1.) They were not so by chance, but they were chosen before of
God to be witnesses of it, and, in order to this, had their
education under the Lord Jesus, and intimate converse with him, that,
having known him so intimately before, they might the better be assured
it was he.
(2.) They had not a sudden and transient view of him, but a great deal
of free conversation with him: They did eat and drink with him after
he rose from the dead. This implies that they saw him eat and
drink, witness their dining with him at the sea of Tiberias, and the
two disciples supping with him at Emmaus; and this proved that he had a
true and real body. But this was not all; they saw him without any
terror or consternation, which might have rendered them incompetent
witnesses, for they saw him so frequently, and he conversed with them
so familiarly, that they did eat and drink with him. It is
brought as a proof of the clear view which the nobles of Israel had of
the glory of God
that they saw God, and did eat and drink.
IV. He concludes with an inference from all this, that therefore that
which they all ought to do was to believe in this Jesus: he was sent to
tell Cornelius what he must do, and it is this; his praying and his
giving alms were very well, but one thing he lacked, he must believe in
Christ. Observe,
1. Why he must believe in him. Faith has reference to a testimony, and
the Christian faith is built upon the foundation of the apostles and
prophets, it is built upon the testimony given by them.
(1.) By the apostles. Peter as foreman speaks for the rest, that God
commanded them, and gave them in charge, to preach to the
people, and to testify concerning Christ; so that their testimony
was not only credible, but authentic, and what we may venture upon.
Their testimony is God’s testimony; and they are his witnesses to the
world. They do not only say it as matter of news, but testify it as
matter of record, by which men must be judged.
(2.) By the prophets of the Old Testament, whose testimony beforehand,
not only concerning his sufferings, but concerning the design and
intention of them, very much corroborates the apostles’ testimony
concerning them
(v. 43):
To him give all the prophets witness. We have reason to think
that Cornelius and his friends were no strangers to the writings of the
prophets. Out of the mouth of these two clouds of witnesses, so exactly
agreeing, this word is established.
2. What they must believe concerning him.
(1.) That we are all accountable to Christ as our Judge; this the
apostles were commanded to testify to the world, that this Jesus is
ordained of God to be the Judge of the quick and dead,
v. 42.
He is empowered to prescribe the terms of salvation, that rule by which
we must be judged, to give laws both to quick and dead, both to
Jew and Gentile; and he is appointed to determine the everlasting
condition of all the children of men at the great day, of those that
shall be found alive and of those that shall be raised from the dead.
He hath assured us of this, in that he hath raised him from the
dead
(ch. xvii. 31),
so that it is the great concern of every one of us, in the belief of
this, to seek his favour, and to make him our friend.
(2.) That if we believe in him we shall all be justified by him as our
righteousness,
The prophets, when they spoke of the death of Christ, did witness this,
that through his name, for his sake, and upon the account of his
merit, whosoever believeth in him, Jew or Gentile, shall
receive remission of sins. This is the great thing we need, without
which we are undone, and which the convinced conscience is most
inquisitive after, which the carnal Jews promised themselves from their
ceremonial sacrifices and purifications, yea, and the heathen too from
their atonements, but all in vain; it is to be had only through the
name of Christ, and only by those that believe in his name; and those
that do so may be assured of it; their sins shall be pardoned, and
there shall be no condemnation to them. And the remission of sins lays
a foundation for all other favours and blessings, by taking that out of
the way which hinders them. If sin be pardoned, all is well, and shall
end everlastingly well.
| The Effect of Peter’s Sermon. |
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44 While Peter yet spake these words, the Holy Ghost fell on
all them which heard the word.
45 And they of the circumcision which believed were astonished,
as many as came with Peter, because that on the Gentiles also was
poured out the gift of the Holy Ghost.
46 For they heard them speak with tongues, and magnify God.
Then answered Peter,
47 Can any man forbid water, that these should not be baptized,
which have received the Holy Ghost as well as we?
48 And he commanded them to be baptized in the name of the
Lord. Then prayed they him to tarry certain days.
We have here the issue and effect of Peter’s sermon to Cornelius and
his friends. He did not labour in vain among them, but they were all
brought home to Christ. Here we have,
I. God’s owning Peter’s word, by conferring the Holy Ghost upon the
hearers of it, and immediately upon the hearing of it
(v. 44):
While Peter was yet speaking these words, and perhaps designed
to say more, he was happily superseded by visible indications that
the Holy Ghost, even in his miraculous gifts and powers, fell
on all those who heard the word, even as he did on the apostles at
first; so Peter saith,
Therefore some think it was with a rushing mighty wind, and in cloven
tongues, as that was. Observe,
1. When the Holy Ghost fell upon them–while Peter was preaching. Thus
God bore witness to what he said, and accompanied it with a divine
power. Thus were the signs of an apostle wrought among them,
2 Cor. xii. 12.
Though Peter could not give the Holy Ghost, yet the Holy Ghost being
given along with the word of Peter, by this it appeared he was sent of
God. The Holy Ghost fell upon others after they were baptized, for
their confirmation; but upon these Gentiles before they were baptized:
as Abraham was justified by faith, being yet in uncircumcision, to show
that God is not tied to a method, nor confines himself to external
signs. The Holy Ghost fell upon those that were neither circumcised nor
baptized; for it is the Spirit that quickeneth, the flesh profiteth
nothing.
2. How it appeared that the Holy Ghost had fallen upon them
(v. 46):
They spoke with tongues which they never learned, perhaps the
Hebrew, the holy tongue; as the preachers were enabled to speak the
vulgar tongues, that they might communicate the doctrine of Christ to
the hearers, so, probably, the hearers were immediately taught the
sacred tongue, that they might examine the proofs which the preachers
produced out of the Old Testament in the original. Or their being
enabled to speak with tongues intimated that they were all designed for
ministers, and by this first descent of the Spirit upon them were
qualified to preach the gospel to others, which they did but now
receive themselves. But, observe, when they spoke with tongues, they
magnified God, they spoke of Christ and the benefits of
redemption, which Peter had been preaching to the glory of God. Thus
did they on whom the Holy Ghost first descended,
Note, Whatever gift we are endued with, we ought to honour God with it,
and particularly the gift of speaking, and all the improvements of it.
3. What impression it made upon the believing Jews that were present
(v. 45):
Those of the circumcision who believed were astonished–those
six that came along with Peter; it surprised them exceedingly, and
perhaps gave them some uneasiness, because upon the Gentiles also
was poured out the gift of the Holy Ghost, which they thought had
been appropriated to their own nation. Had they understood the
scriptures of the Old Testament, which pointed at this, it would not
have been such an astonishment to them; but by our mistaken notions of
things we create difficulties to ourselves in the methods of divine
providence and grace.
II. Peter’s owning God’s work in baptizing those on whom the Holy Ghost
fell. Observe,
1. Though they had received the Holy Ghost, yet it was requisite they
should be baptized; though God is not tied to instituted ordinances, we
are; and no extraordinary gifts set us above them, but rather oblige us
so much the more to conform to them. Some in our days would have argued
“These are baptized with the Holy Ghost and therefore what need
have they to be baptized with water? It is below them.” No; it
is not below them, while water-baptism is an ordinance of Christ, and
the door of admission into the visible church, and a seal of the new
covenant.
2. Though they were Gentiles, yet, having received the Holy Ghost, they
might be admitted to baptism
(v. 47):
Can any man, though ever so rigid a Jew, forbid water, that
these should not be baptized, who have received the Holy Ghost as well
as we? The argument is conclusive; can we deny the sign to those
who have received the thing signified? Are not those on whom God has
bestowed the grace of the covenant plainly entitled to the seals of the
covenant? Surely those that have received the Spirit as well as
we ought to receive baptism as well as we; for it becomes us to
follow God’s indications, and to take those into communion with us whom
he hath taken into communion with himself. God hath promised to pour
his Spirit upon the seed of the faithful, upon their offspring; and who
then can forbid water, that they should not be baptized, who have
received the promise of the Holy Ghost as well as we? Now it
appears why the Spirit was given them before they were baptized–because
otherwise Peter could not have persuaded himself to baptize them, any
more than to have preached to them, if he had not been ordered to do it
by a vision; at least he could not have avoided the censure of those
of the circumcision that believed. Thus is there one unusual step
of divine grace taken after another to bring the Gentiles into the
church. How well is it for us that the grace of a good God is so much
more extensive than the charity of some good men!
3. Peter did not baptize them himself, but commanded them to be
baptized,
v. 48.
It is probable that some of the brethren who came with him did it by
his order, and that he declined it for the same reason that Paul
did–lest those that were baptized by him should think the better of
themselves for it, or he should seem to have baptized in his own
name,
1 Cor. i. 15.
The apostles received the commission to go and disciple all nations
by baptism. But is was to prayer and the ministry of the word that
they were to give themselves. And Paul says that he was sent,
not to baptize but to preach, which was the more noble and
excellent work. The business of baptizing was therefore ordinarily
devolved upon the inferior ministers; these acted by the orders of the
apostles, who might therefore be said to do it. Qui per alterum
facit, per seipsum facere dicitur–What a man does by another, he may
be said to do by himself.
III. Their owning both Peter’s word and God’s work in their desire for
further advantage by Peter’s ministry: They prayed him to tarry
certain days. They could not press him to reside constantly among
them–they knew that he had work to do in other places, and that for the
present he was expected at Jerusalem; yet they were not willing he
should go away immediately, but earnestly begged he would stay for some
time among them, that they might be further instructed by him in the
things pertaining to the kingdom of God. Note,
1. Those who have some acquaintance with Christ cannot but covet more.
2. Even those that have received the Holy Ghost must see their need of
the ministry of the word.
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