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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 10:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And now send men to Joppa, and call for one Simon, whose surname is Peter." Lest they should come to a different person, he designates the man not only by his surname, but by the place.
"Send and call for Simon": in like manner the Angel only calls Philip. He does not tell him for what purpose, that he may not take off the intense desire, but he leaves him to an eager and longing expectation of what he shall hear.
Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the church. Cornelius the centurion, although an angel announced to him that his prayers were heard and that his alms were remembered, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle’s hands but was also instructed by him as to the proper objects of faith, hope and love. And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of people as the ministers of his word to [other people]. For how could that be true which is written, “The temple of God is holy, and that temple you are,” if God gave forth no oracles from his human temple but communicated everything that he wished to be taught to people by voices from heaven or through the ministration of angels? Moreover, love itself, which binds people together in the bond of unity, would have no means of pouring soul into soul, and, as it were, mingling them one with another, if people never learned anything from [others].
And summon Simon, who is called Peter; he lodges with a certain Simon, a tanner, whose house is by the sea. All things in the Holy Scriptures are filled with spiritual figures, even the names and the location of places. Peter lodges in the house of Simon, that is, the obedient one; and he himself is a tanner, because he is a teacher of the Church; there he has a pleasing dwelling and beloved lodging, where he finds obedient listeners, where those who chastise their body and bring it into subjection (I Cor. IX); who, strengthened by God, stand on the height of virtues, so that having crossed all the waves of the fleeting world, they despise them with the tranquil liberty of mind. For this is to have Simon the tanner’s house, in which Peter is received in a part of the city which is by the sea, that is, to have perfect listeners of the word in the holy Church, who with unfaltering constancy of true faith, either despise the fleeting glory of the world or the temporary and changing terrors of it.
And now send men to Joppa. When alms and prayers had been accepted, immediately the teacher of salvation is ordered to be summoned, clearly implying that through those alms and prayers, he sought from the Lord the full knowledge of his salvation.
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Summary
Acts 10:5 records the pivotal divine instruction given to Cornelius, a devout Roman centurion in Caesarea, to send messengers to Joppa and summon Simon, also known as Peter. This command, delivered by an angel, initiates a series of events orchestrated by God to break down deeply entrenched cultural and religious barriers between Jews and Gentiles, paving the way for the full inclusion of non-Jews into the nascent Christian community and demonstrating the universal scope of God's redemptive plan.
Context
Literary Context
This verse is a direct command following a profound vision experienced by Cornelius, detailed in Acts 10:1-4. Cornelius, a God-fearing Gentile, is told by an angel that his prayers and alms have been remembered by God, and he is then explicitly directed to send for Peter. This divine directive sets in motion the narrative arc of Acts 10, leading to Peter's own transformative vision regarding clean and unclean foods (Acts 10:9-16), his subsequent journey to Caesarea, and ultimately, the outpouring of the Holy Spirit on Cornelius's household, marking the first significant Gentile conversion without requiring prior Jewish proselytization. The immediate narrative flow highlights God's active orchestration, moving both a devout Gentile and a reluctant Jewish apostle towards an encounter that will redefine the boundaries of the early church.
Historical & Cultural Context
The historical setting is first-century Judea, a Roman province, where deep-seated animosity and strict social and religious separation existed between Jews and Gentiles. Jewish law and custom forbade close association, dining, or entering the homes of Gentiles, who were considered unclean. Caesarea, where Cornelius resided, was the Roman administrative capital of Judea, a cosmopolitan city with a significant Gentile population, including Roman military personnel. Joppa, a coastal port city to the south, was predominantly Jewish, and it was here that Peter was staying with Simon the tanner, a profession considered somewhat ritually impure by some Jews due to its association with dead animals. The command for a Jew like Peter to enter a Gentile home was a radical departure from established norms, underscoring the revolutionary nature of God's inclusive design. This cultural divide made the divine intervention necessary to overcome human prejudice and tradition.
Key Themes
Acts 10:5 powerfully contributes to several major theological and narrative themes within the book of Acts and the broader biblical narrative. Firstly, it underscores Divine Initiative and Guidance, demonstrating God's active and sovereign involvement in directing the spread of the Gospel, not leaving it to human strategy alone. The angel's appearance and specific instructions leave no doubt that this mission is divinely appointed. Secondly, it is foundational to the theme of Breaking Barriers between Jews and Gentiles, a central concern in Acts. This verse directly foreshadows the momentous expansion of the Gospel beyond its Jewish origins, illustrating that God's salvation is for "everyone who believes" (Romans 10:12). Finally, it highlights the theme of Obedience to Divine Command, as both Cornelius and Peter (after his own vision) demonstrate willingness to follow God's seemingly unconventional instructions, leading to a profound spiritual breakthrough for the early church.
Exposition and Analysis
Key Word Analysis
This word (G3992) signifies to dispatch, especially on a temporary errand, or to transmit. Here, it conveys a direct, authoritative command for Cornelius to initiate action. It's not merely a suggestion but an imperative to dispatch men with a specific purpose, highlighting the immediacy and importance of the divine instruction.
Derived from metá (with, after) and pémpō (to send), this term (G3343) means to send from elsewhere, implying to summon or invite. The angel's instruction is precise: Peter is not just to be found, but specifically summoned, indicating that his presence is crucial and divinely ordained for the unfolding events.
This name (G4074), meaning "a piece of rock" or "stone," was given to Simon by Jesus himself (Matthew 16:18). Its inclusion here, alongside "Simon," serves to clearly identify the specific apostle required for this mission. The name "Peter" also subtly alludes to his foundational role in the early church, and here, specifically, in opening the door of faith to the Gentiles.
Verse Breakdown
"And now send men to Joppa,"
The conjunction "And now" emphasizes the immediate and urgent nature of the divine command, following the angel's initial message to Cornelius. The instruction is precise: "send men," indicating a delegation, and "to Joppa," providing the exact geographical destination. This highlights God's meticulous planning and direct intervention in human affairs.
"and call for [one] Simon,"
This clause specifies the individual to be summoned. The angel provides the common Hebrew name "Simon," ensuring that Cornelius's messengers would know precisely whom to seek. The act of "calling for" (summoning) underscores the importance of Peter's presence and the divine authority behind the request.
"whose surname is Peter:"
This final phrase provides the definitive identifier for Simon, distinguishing him from others named Simon and confirming his identity as the prominent apostle. The surname "Peter" (Greek for "rock") links him directly to his calling by Jesus and his foundational role in the early church, setting the stage for his crucial role in the expansion of the Gospel to the Gentiles.
Literary Devices
The verse employs several significant literary devices. Divine Command is central, as the angel's direct instruction to Cornelius leaves no room for ambiguity, emphasizing God's active orchestration of events. This command also serves as Foreshadowing, hinting at the momentous events that will follow—Peter's own vision, his encounter with Cornelius, and the subsequent baptism of Gentiles into the Christian faith, which will fundamentally reshape the early church. There is also an element of Dramatic Irony, as the audience is aware of God's overarching plan for Gentile inclusion, while Peter, the key human agent, is still bound by traditional Jewish customs and will require his own divine revelation to fully grasp the implications of this command. The precise naming ("Simon, whose surname is Peter") also functions as Identification, ensuring the correct apostle is sought for this pivotal mission.
Theological and Thematic Connections
Acts 10:5 is a critical juncture in the narrative of salvation history, illustrating God's unwavering commitment to His universal plan of redemption. Theologically, it underscores God's sovereignty and initiative in expanding His kingdom beyond ethnic and cultural boundaries. It reveals that God is not confined by human traditions or prejudices, but actively works to break down walls of division, demonstrating that His grace extends to all who fear Him and work righteousness, regardless of their background. This verse sets the stage for the New Testament's profound teaching on the unity of believers in Christ, where distinctions of ethnicity or social status become secondary to one's identity in Him.
Reflection and Application
Acts 10:5 serves as a powerful reminder that God often works in unexpected ways, using ordinary people and seemingly simple instructions to accomplish extraordinary purposes. For believers today, this verse encourages a posture of radical openness and obedience to God's leading, even when His directions challenge our preconceived notions, cultural norms, or personal comfort zones. Just as Cornelius was prepared through his devotion and Peter through his subsequent vision, God prepares hearts on both sides of a divine encounter. We are called to recognize that God's love and salvation are truly for all people, transcending every human-made barrier. This should motivate us to actively seek and embrace opportunities to share the Gospel inclusively, breaking down any walls of prejudice or exclusion that might exist within our own hearts or communities, and trusting that God will orchestrate the encounters necessary to fulfill His global mission.
Questions for Reflection
FAQ
Why was Peter specifically chosen for this mission to Cornelius?
Peter was chosen for this mission due to his unique apostolic authority and his foundational role in the early church, as designated by Jesus himself (Matthew 16:18-19). God orchestrated this encounter to provide undeniable apostolic witness to the inclusion of Gentiles, ensuring that this momentous shift in the church's mission was affirmed by a leading apostle. Peter's personal transformation through his own vision (Acts 10:9-16) was essential for him to overcome his Jewish cultural prejudices and fully embrace God's inclusive plan, thus serving as a powerful example for other Jewish believers.
What was the significance of Joppa in this context?
Joppa was a significant port city on the Mediterranean coast and a predominantly Jewish settlement. Peter was staying there at the house of Simon the tanner (Acts 9:43), a detail that itself subtly hints at Peter's growing openness, as tanners dealt with animal hides and were often considered ritually unclean by strict Jews. God's specific instruction to send to Joppa, rather than having Peter come directly to Caesarea, highlights divine precision and provides the context for Peter's preparatory vision, which occurred while he was in Joppa. This location facilitated the necessary spiritual preparation for Peter before his encounter with Cornelius.
Christ-Centered Fulfillment
Acts 10:5, while a command given to Cornelius, profoundly points to the Christ-centered fulfillment of God's redemptive plan. The very act of God initiating the connection between a devout Gentile and a leading Jewish apostle underscores the universal scope of salvation achieved through Jesus Christ. Before Christ, the "dividing wall of hostility" (Ephesians 2:14) separated Jew and Gentile, but through His sacrificial death, Jesus "abolished the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace" (Ephesians 2:15). The command to send for Peter is a practical outworking of the Great Commission, given by Christ to "make disciples of all nations" (Matthew 28:19), demonstrating that Christ's atoning work extends to "whoever believes in him" (John 3:16). This verse is a crucial step in revealing that the "mystery" of the gospel—that "the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel" (Ephesians 3:6)—is now being unveiled through the power of the Holy Spirit, all rooted in the inclusive love and redemptive work of Jesus Christ.