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Commentary on Acts 10 verses 1–8
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 (Eph 3:3, Eph 3:6), 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, Ti1 3:16. 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, Act 10:1. 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 Caesar. 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 pro-consul ordinarily resided here, Act 23:23, Act 23:24; Act 25:6. 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, Mat 8:10. 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, Act 10:2. 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, Act 10:30. 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 (Act 10:4): 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 58:6, Isa 58:7. 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, Luk 11:41. 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 2:9, Lev 2:16; Lev 5:12; Lev 6:15. 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, Act 10:5, Act 10:6. 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 3:8), 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 2:5), 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, Act 10:7, Act 10:8. 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 (Act 10:24), 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 (Mat 8:9), 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 (Psa 101:6), Mine eye shall be upon the faithful in the land, that they may dwell with me. 3. What instructions he gave them (Act 10:8): 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.
He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter."
The reason why the writer describes the man so fully, is, that none may say that the Scripture history relates falsehoods: "Cornelius," he says, "a centurion of the band called the Italian band."
See how great the virtue of alms, both in the former discourse, and here! There, it delivered from death temporal; here, from death eternal; and opened the gates of heaven. Such are the pains taken for the bringing of Cornelius to the faith, that both an angel is sent, and the Spirit works, and the chief of the Apostles is fetched to him, and such a vision is shown, and, in short, nothing is left undone. How many centurions were there not besides, and tribunes, and kings, and none of them obtained what this man did!
This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! it was because of their piety. For that the Scripture mentions their dignified stations, is to show the greatness of their piety; since it is more wonderful when a person being in a position of wealth and power is such as these were.
Nothing like alms: great is the virtue of this practice, when the alms is poured forth from pure stores; for it is like a fountain discharging mud, when it issues from unjust stores, but when from just gains, it is as a limpid and pure stream in a paradise, sweet to the sight, sweet to the touch, both light and cool, when given in the noon-day heat. Such is alms. Beside this fountain, not poplars and pines, nor cypresses, but other plants than these, and far better, of goodly stature: friendship with God, praise with men, glory to Godward, good-will from all; blotting out of sins, great boldness, contempt of wealth. This is the fountain by which the plant of love is nourished: for nothing is so wont to nourish love, as the being merciful: it makes its branches to lift themselves on high. This fountain is better than that in Paradise; a fountain, not dividing into four heads, but reaching unto Heaven itself: this gives birth to that river "which springeth up into eternal life": on this let Death light, and like a spark it is extinguished by the fountain: such, wherever it drops, are the mighty blessings it causes. This quenches, even as a spark, the river of fire: this so strangles that worm, as naught else can do. He that has this, shall not gnash his teeth. Of the water of this, let there be dropped upon the chains, and it dissolves them: let it but touch the firebrands, it quenches all.
"And there was a certain man in Caesarea, named Cornelius," etc. Cornelius, a Gentile living in Caesarea, devoted to almsdeeds and prayers, saw in a vision an angel of God saying to him: "Thy prayers and almsdeeds have reached the sight of the Lord: send men to Joppe to Peter, who lodgeth at the house of Simon the tanner, and have him come quickly to save thee." Meanwhile, as Peter in that house, about the sixth hour of the day, was hungry and desirous to taste somewhat, there came upon him an ecstasy of mind; and he saw a vessel like a white linen sheet, in which were all four-footed beasts, creeping things and fowls, be let down from heaven; and there came a voice to him: "Arise, Peter; kill and eat;" and a little later: "That which God hath cleansed, do not thou call unclean." This was done three times, and we know the vessel was taken back up to heaven. It signified, indeed, that nations all around the world would believe in the Lord Christ.
Now there was a certain man in Caesarea, named Cornelius, etc. One attains virtues not through virtues to faith, but through faith to virtues, as blessed Pope Gregory explains. For Cornelius (he says), whose alms were praised by an angel's witness before baptism, came not to faith through works, but to works through faith. For he had believed in the true God even before baptism, whom was he praying to? Or how had almighty God heard him, if he had not revealed himself to be perfected in goodness? Therefore, he knew the creator God of all, but he was ignorant that His almighty Son had been incarnated. He had the faith whose prayers and alms could be pleasing. By his good actions, he merited to know God perfectly, and to believe in the mystery of the Incarnation of His Only Begotten Son, so that he might come to the sacrament of baptism. Therefore, through faith, he came to works, but through works, he was solidified in faith.
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SUMMARY
Acts 10:1 introduces Cornelius, a Roman centurion stationed in Caesarea, as a pivotal figure in the unfolding narrative of the early church. This verse meticulously sets the scene for a monumental shift in the Gospel's trajectory, signaling God's intentional inclusion of Gentiles into the Christian community, thereby breaking down long-standing ethnic and religious barriers and demonstrating the universal scope of salvation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in Acts 10:1 to effectively introduce Cornelius and set the stage for the narrative's pivotal shift. Character Introduction is paramount, as Cornelius is presented with specific details—his name, location, rank, and military unit—that immediately establish his identity as a prominent Gentile. This detailed introduction signals his significance beyond a mere background character. The mention of "Caesarea" functions as Setting, strategically placing the narrative in a predominantly Gentile city, contrasting with the Jewish focus of earlier chapters and foreshadowing the Gospel's expansion. Furthermore, the verse utilizes Foreshadowing by introducing a Roman centurion, a figure of authority and Gentile identity, hinting at the imminent breakthrough of the Gospel across ethnic and cultural boundaries, a theme that will be fully explored in the subsequent narrative concerning Peter's vision and visit to Cornelius's house.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 10:1 serves as a theological linchpin, initiating the profound revelation that God's salvation is not confined to any single ethnic group but is universally available to all who believe. The introduction of Cornelius, a devout Gentile, signals God's proactive move to dismantle the spiritual and social barriers that had historically separated Jews and Gentiles. This divine initiative underscores the impartiality of God, who looks beyond external distinctions to the heart, demonstrating that His grace extends to every nation, tribe, people, and language. It highlights the sovereign plan of God to fulfill His ancient promises to Abraham, that through his seed, all the families of the earth would be blessed.
REFLECTION AND APPLICATION
The introduction of Cornelius in Acts 10:1 is a powerful reminder that God's redemptive plan transcends all human-made boundaries—ethnic, social, economic, or cultural. Just as God reached out to a Roman centurion, a figure from the very empire that oppressed Israel, He continues to pursue individuals from every walk of life, challenging our preconceived notions of who is "worthy" or "ready" for the Gospel. This verse calls us to examine our own biases and prejudices, urging us to embrace the radical inclusivity of Christ's kingdom. It compels us to recognize that God is at work in unexpected places and through unexpected people, often preparing hearts we might overlook. Our mission, therefore, is not to select but to share, trusting in God's sovereign orchestration to bring people from all backgrounds into His family, fostering a truly diverse and unified body of Christ.
Questions for Reflection
FAQ
Why is Cornelius's specific background as a "centurion of the Italian band" emphasized?
Answer: Luke's meticulous detail in Acts 10:1 regarding Cornelius's background serves several crucial purposes. First, it highlights his Roman identity and high social standing, making his conversion all the more significant. He was not a marginal figure but a respected officer of the occupying power. Second, the "Italian band" (or Cohors II Italica civium Romanorum) was a specific military unit likely composed of Roman citizens, distinguishing him from local auxiliaries. This detail underscores that God was explicitly reaching out to a "pure" Gentile, a non-Jew without any prior connection to Jewish law or custom, thereby emphasizing the groundbreaking nature of his inclusion into the early Christian community. It sets the stage for the theological debate and resolution that God's salvation is truly for all peoples, not just for Jews or Jewish proselytes.
What was the significance of Caesarea as the setting for this event?
Answer: Caesarea Maritima was a strategic choice for this pivotal event. As the Roman administrative capital of Judea, it was a predominantly Gentile city, unlike Jerusalem. This setting immediately signals a shift in the geographical and ethnic focus of the Gospel's spread, moving beyond its Jewish origins. By orchestrating the first major Gentile conversion in such a prominent Roman city, God visibly demonstrated that His message was intended for the entire world, not just a select group. It provided a neutral ground, away from the intense Jewish religious scrutiny of Jerusalem, for the initial breakthrough of the Gospel into the Gentile world, establishing a precedent for the universal mission of the church as outlined in Acts 1:8.
CHRIST-CENTERED FULFILLMENT
Acts 10:1, by introducing Cornelius, a Roman centurion, stands as a powerful testament to the Christ-centered fulfillment of God's redemptive plan for all humanity. The inclusion of this prominent Gentile directly reflects the universal scope of salvation achieved through Jesus Christ. Before Christ, a "dividing wall of hostility" (Ephesians 2:14) separated Jews and Gentiles, marked by the Law and cultural distinctions. However, Jesus, through His sacrificial death on the cross, "abolished the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, thus making peace" (Ephesians 2:15). Cornelius's story is a living embodiment of this truth, demonstrating that in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The divine initiative to reach Cornelius, culminating in Peter's visit and the outpouring of the Holy Spirit on Gentiles (Acts 10:44-48), directly fulfills the Old Testament prophecies of a Messiah who would be "a light for the Gentiles" (Isaiah 49:6) and through whom "all the families of the earth will be blessed" (Genesis 12:3). Thus, Cornelius's introduction in Acts 10:1 is not merely a historical detail but a profound theological statement on the universal efficacy of Christ's atoning work and the boundless reach of His kingdom.