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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.
Moreover, those who pray should not come to God with fruitless or naked prayers. Petition is ineffectual when it is a barren entreaty that beseeches God. For as every tree that bringeth not forth fruit is cut down and cast into the fire; assuredly also, words that do not bear fruit cannot deserve anything of God, because they are fruitful in no result. And thus Holy Scripture instructs us, saying, "Prayer. is good with fasting and almsgiving." For He who will give us in the day of judgment a reward for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, "Cornelius, thy prayers and thine alms are gone up in remembrance before God."
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!
Hear, all ye that are in military commands, all ye that stand beside kings. "A just man," it says, "fearing God; devout; and what is more than all, with all his house. Not as we: that our servants may be afraid of us, do everything, but not that they may be devout." And over the domestics too, so. Not so this man; but he was "one that feared God with all his house," for he was as the common father of those with him, and of all the others under his command.
"A devout man," he says, "and one that feared God with all his house": that you may not imagine that it is because of his high station that these things are done. When Paul was to be brought over, there is no angel, but the Lord Himself: and He does not send him to some great one, but to a very ordinary person: but here, on the contrary, He brings the chief Apostle to these Gentiles, not sends them to him: herein condescending to their weakness, and knowing how such persons need to be treated. As indeed on many occasions we find Christ Himself hasting to such, as being more infirm. Or it may be because Cornelius was not able himself to leave his home.
Observe with whom the beginning of the Gentiles is made - with "a devout man," and one proved to be worthy by his works. For if, though the case be so, they are still offended, if this had not been the case, what would not have been the consequence!
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.
But here again is a high commendation of alms, just as was there given by means of Tabitha. "A devout man," it says, "and one that feared God with all his house." Let us hear this, whoever of us neglect them of our own house, whereas this man was careful of his soldiers also. "And that gave alms," it says, "to all the people." Both his doctrines and his life were right.
For it is often said, “He deserved to believe, because he was a good man even before he believed.” This may be said of Cornelius since his alms were accepted and his prayers heard before he had believed on Christ; and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed? But if he could have been saved without the faith of Christ, the apostle Peter would not have been sent as an architect to build him up. For, “Except the Lord build the house, they labor in vain who build it.” And we are told, faith is of ourselves; other things that pertain to works of righteousness are of the Lord; as if faith did not belong to the building—as if, I say, the foundation did not belong to the building. But if the foundation primarily and especially belongs to the building, he labors in vain who seeks to build up the faith by preaching, unless the Lord in his mercy builds it up from within. Whatever, therefore, of good works Cornelius performed, whether before he believed in Christ or when he believed or after he had believed, all to be ascribed to God. Otherwise, it might be assumed that human initiative is being lifted up.
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SUMMARY
Acts 10:2 introduces Cornelius, a Roman centurion residing in Caesarea, whose character is meticulously detailed as a man of profound personal piety and spiritual influence. This verse portrays him as "devout" and "God-fearing," extending his reverence for God to his entire household. It further highlights his practical righteousness through extensive almsgiving to the community and his consistent devotion to prayer. This comprehensive description establishes Cornelius as an exemplary Gentile seeker, setting the stage for God's pivotal revelation that would open the door of salvation to the nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The description of Cornelius in Acts 10:2 employs several effective literary devices. Characterization is paramount, as Luke meticulously crafts Cornelius's profile through a series of positive attributes: devout, God-fearing, generous, and prayerful. This detailed characterization immediately establishes him as a righteous and receptive individual, justifying God's choice to initiate a groundbreaking interaction with him. The cumulative effect of these descriptors builds a portrait of exemplary piety, preparing the reader for the extraordinary events that follow. There is also an element of Foreshadowing, as Cornelius's established righteousness and spiritual seeking implicitly suggest that he is ripe for a divine encounter and that God is about to act in a significant way through him. His consistent prayer, in particular, foreshadows the vision he receives in Acts 10:3, directly linking his spiritual discipline to God's responsive action. Furthermore, the Repetition of themes like "God-fearing" and "almsgiving" throughout the subsequent narrative (e.g., Acts 10:22 and Acts 10:31) serves to reinforce Cornelius's virtuous character and underscore the divine recognition of his deeds.
THEOLOGICAL AND THEMATIC CONNECTIONS
Cornelius's portrayal in Acts 10:2 serves as a profound theological statement about God's universal grace and His responsiveness to genuine human seeking. His piety, expressed through fearing God, almsgiving, and constant prayer, demonstrates that even outside the formal covenant of Israel, God acknowledges and honors those who sincerely seek Him. This narrative challenges the prevailing Jewish understanding that salvation was exclusively for the circumcised, revealing God's impartiality and His readiness to extend His favor to all who are receptive. Cornelius's story is a testament to the truth that God sees beyond ethnic and religious distinctions, valuing a heart devoted to Him and expressed through righteous living. His exemplary life was not a means to earn salvation, but rather a divinely-prepared ground for the reception of the Gospel, highlighting that God often initiates contact with those who are already reaching out to Him in faith.
REFLECTION AND APPLICATION
The detailed description of Cornelius in Acts 10:2 offers a timeless blueprint for authentic faith and spiritual living that transcends cultural and historical boundaries. His life challenges us to consider the holistic nature of our own devotion to God. It's not enough to merely profess belief; true piety, like Cornelius's, is characterized by a deep reverence for God that permeates every aspect of life. This includes actively leading our households in faith, ensuring that our spiritual walk influences and inspires those closest to us. Furthermore, Cornelius's generous almsgiving reminds us that our faith must translate into tangible acts of compassion and service to others, especially the vulnerable. Our love for God is intrinsically linked to our love for our neighbor, expressed through practical deeds of charity and justice. Finally, his consistent prayer life underscores the indispensable role of ongoing, intimate communion with God. Just as Cornelius's persistent prayers were heard and answered, our own consistent engagement with God through prayer is vital for discerning His will, receiving His guidance, and experiencing His transformative power in our lives. His story is a powerful reminder that God sees and responds to genuine hearts, regardless of background, and calls us to a faith that is both deeply personal and profoundly practical.
Questions for Reflection
FAQ
Who was Cornelius, and why is his story significant?
Answer: Cornelius was a Roman centurion, a military officer in charge of about a hundred soldiers, stationed in Caesarea. His story is profoundly significant because it marks a pivotal moment in the early Christian church: the official opening of the Gospel to the Gentiles. As described in Acts 10:2, he was a "devout man" who "feared God," gave "much alms," and "prayed to God alway." God chose him, a non-Jew, to receive the Holy Spirit, demonstrating that salvation through Christ is for all people, regardless of their ethnic or religious background. This event, detailed in Acts 10, was crucial for Peter and the early Jewish believers to understand God's universal plan of salvation.
What does it mean that Cornelius "feared God" as a Gentile?
Answer: The term "God-fearer" (often translated as "one that feared God") was a specific designation in the Greco-Roman world for Gentiles who were attracted to Jewish monotheism and ethical practices but had not fully converted to Judaism. They revered the God of Israel, often attended synagogue services, observed some Jewish customs like prayer and almsgiving, but did not undergo circumcision or fully embrace the Mosaic Law. Cornelius's status as a God-fearer meant he was already seeking the one true God, making him spiritually receptive to the fuller revelation of God in Jesus Christ. His piety, prior to hearing the Gospel, demonstrated to the early church that God was already at work among the Gentiles, preparing hearts for the message of salvation. This is further clarified by Peter's realization in Acts 10:34-35.
Why was Cornelius's household important in this narrative?
Answer: The phrase "with all his house" highlights that Cornelius's piety extended beyond himself; he was a spiritual leader who influenced his entire family and household. In the ancient world, the head of the household held significant authority and responsibility for the spiritual and moral well-being of everyone under his roof, including servants and extended family. God's choice to send the message to Cornelius's entire household, and for the Holy Spirit to fall on "all them which heard the word" (Acts 10:44), underscores the biblical theme of corporate salvation and the importance of household evangelism. It demonstrates that God's redemptive work often encompasses entire family units, a pattern seen elsewhere in Acts, such as with the Philippian jailer in Acts 16:31-34.
CHRIST-CENTERED FULFILLMENT
Cornelius, a devout Gentile who feared God and practiced righteousness, stands as a testament to God's preparatory work in human hearts, ultimately pointing to the comprehensive and universal salvation offered in Jesus Christ. While his piety—his almsgiving and constant prayer—was commendable and divinely noted (Acts 10:4), it was not the basis for his salvation, but rather the divine preparation for receiving the Gospel of grace. His story beautifully illustrates that true righteousness, apart from Christ, is a seeking, a yearning for God, which God graciously meets through the revelation of His Son. Cornelius's inclusion, a Gentile without full adherence to the Mosaic Law, foreshadows the breaking down of the "dividing wall of hostility" between Jew and Gentile, fully accomplished in Christ's atoning work on the cross (Ephesians 2:14-16). His receiving of the Holy Spirit, prior to circumcision or baptism into Judaism, powerfully demonstrates that salvation is by grace through faith in Jesus, not by works of the law or ethnic identity (Galatians 3:28). Thus, Cornelius's story in Acts 10 is a profound Christ-centered fulfillment, showcasing the boundless reach of God's love and the universal efficacy of Christ's sacrifice, inviting all nations into His kingdom through faith in the Lamb of God (John 1:29).