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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
2 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 the same," saith he, "is lodging with one Simon a tanner, who hath his house by the seaside." Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities? "With one Simon a tanner": how then if it chanced that there was another? Behold, there is another token, his dwelling by the seaside. All three tokens could not possibly coincide elsewhere.
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.
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Summary
Acts 10:6 records the precise divine instruction given to Cornelius by an angel, directing him to send for Simon Peter, who is lodging with Simon, a tanner, in Joppa. This seemingly minor detail—the specific host and his profession—is profoundly significant, subtly preparing both Peter and the reader for the radical breaking down of traditional Jewish ceremonial barriers and the momentous inclusion of Gentiles into the nascent Christian community, signaling God's impartial grace and meticulous guidance in the unfolding of His redemptive plan.
Context
Literary Context
Acts 10 opens with Cornelius, a devout Roman centurion, experiencing a vision where an angel instructs him to send for Peter. Simultaneously, Peter, in Joppa, receives a vision of a sheet descending with all kinds of unclean animals, accompanied by a voice commanding him to "kill and eat" (Acts 10:13). This dual divine encounter—Cornelius's vision and Peter's subsequent, challenging vision—is meticulously orchestrated by God to bring about the gospel's expansion to the Gentiles. Verse 6 provides the crucial logistical detail for Cornelius's messengers, ensuring they find Peter, while simultaneously setting the stage for Peter's encounter with the "unclean" and his eventual understanding that God shows no partiality (Acts 10:34). The narrative then seamlessly transitions from the angelic command to Cornelius's immediate obedience, underscoring the divine impetus behind this pivotal event.
Historical & Cultural Context
Joppa (modern-day Jaffa) was a significant port city on the Mediterranean coast, a hub of trade and diverse populations. The profession of a tanner (working with animal hides) was considered ritually unclean by Jewish law, primarily due to its association with dead animals and the unpleasant odors involved. Tanners often lived and worked outside city walls to avoid defiling others and to manage the smell. For a devout Jew like Peter to lodge in a tanner's house was highly unconventional and would have been viewed with suspicion by strict observers of Jewish purity laws. This cultural detail is not incidental; it highlights the depth of Peter's forthcoming spiritual transformation regarding ceremonial purity and God's acceptance of all people, regardless of their background or previous ritual status. The fact that Peter was already in such a setting suggests a divine preparation for the radical shift in his understanding.
Key Themes
This verse, though brief, contributes significantly to several overarching themes in Acts. Firstly, it underscores Divine Specificity and Guidance, demonstrating God's meticulous care in orchestrating events and providing precise instructions to His servants, ensuring His will is accomplished. The exact address and host are given to Cornelius, mirroring the detailed guidance often found throughout salvation history. Secondly, it powerfully introduces the theme of Challenging Preconceptions and Overcoming Barriers. Peter's lodging with a tanner immediately signals a challenge to traditional Jewish notions of ritual purity, setting the stage for his vision in Acts 10:9-16 and his subsequent realization that God has declared all people clean (Acts 10:28). Finally, it serves as a crucial point in the theme of Preparation for Gentile Inclusion, signaling the imminent expansion of the gospel beyond its Jewish origins. This "unclean" setting for Peter foreshadows the momentous event of the Holy Spirit falling upon Gentiles, marking a new phase in the church's mission and fulfilling the Great Commission's global scope (Acts 1:8).
Exposition and Analysis
Key Word Analysis
Meaning "to be a host (passively, a guest); by implication, be (make, appear) strange." This word highlights Peter's status as a guest, but also subtly hints at the "strangeness" or unconventional nature of his lodging. For Peter, a Jew, to be a guest in a tanner's house would indeed be considered strange or unusual, setting the stage for the breaking of traditional Jewish purity laws.
Derived from "a hide," meaning "a tanner." This specific profession is key. Tanners dealt with dead animal hides, a trade that rendered them ritually unclean according to Mosaic Law (e.g., Leviticus 11:39-40). The mention of "a tanner" immediately signals a violation of strict Jewish purity norms, underscoring the radical nature of Peter's presence there and foreshadowing the theological shift regarding clean and unclean that God is about to reveal to him.
The phrase combines deî (G1163), meaning "it is necessary (as binding), ought, should," with poiéō (G4160), meaning "to make or do." This combination emphasizes the divine imperative and the specific, necessary action Peter is to convey to Cornelius. The angel's instruction is not merely suggestive but carries the weight of divine command, indicating that what Peter will tell Cornelius is not his own opinion but God's revealed will, essential for Cornelius's spiritual direction and salvation.
Verse Breakdown
"He lodgeth with one Simon a tanner"
This clause provides the precise, actionable information for Cornelius's messengers. The identification of the host as "Simon" (distinguishing him from Peter, who is also Simon) and his profession as "a tanner" is crucial. The detail about the tanner immediately introduces a layer of cultural and religious tension, as Peter, a devout Jew, is found in a ritually compromising situation, subtly preparing the reader for the radical inclusivity God is about to demonstrate.
"whose house is by the sea side"
This detail offers further geographical specificity, making it easier for Cornelius's men to locate the house in Joppa. Beyond mere navigation, the "sea side" location might also subtly evoke the vastness of the sea, hinting at the boundless reach of the gospel to all nations, as well as the maritime trade that would have brought diverse peoples to Joppa.
"he shall tell thee what thou oughtest to do"
This final clause establishes Peter's authoritative role as God's chosen messenger. The angel explicitly states that Peter will provide the necessary divine instruction for Cornelius. This highlights the importance of human agency in God's plan, where divine revelation is mediated through chosen individuals to bring about salvation and spiritual guidance. It underscores the purpose of Cornelius's sending for Peter: to receive specific, life-altering instruction from God.
Literary Devices
The verse employs several significant literary devices. Divine Specificity is paramount, as the angel provides extremely precise details—Peter's host, his profession, and the location of the house—underscoring God's meticulous involvement in human affairs and His sovereign orchestration of events. This precision ensures the divine plan unfolds without error. Foreshadowing is powerfully used through the mention of "Simon a tanner." This seemingly minor detail subtly but profoundly prepares the reader for the radical theological shift that is about to occur concerning Jewish purity laws and Gentile inclusion. Peter's presence in such a ritually "unclean" setting anticipates his vision of the sheet and his subsequent understanding that God has cleansed all things and all people. This detail also functions as Symbolism, where the tanner's house, a place of ritual impurity, becomes the unlikely setting for a breakthrough in God's redemptive plan, symbolizing the breaking down of barriers and the extension of grace to those previously considered outside the covenant.
Theological and Thematic Connections
Acts 10:6 is a pivotal verse that underscores God's meticulous providence and His radical inclusivity, demonstrating that His redemptive plan extends beyond ethnic and cultural boundaries. The divine instruction to Cornelius, specifying Peter's lodging with a tanner, reveals God's active hand in orchestrating the encounter that would dismantle centuries of religious and social separation between Jews and Gentiles. It highlights that God often uses unconventional means and challenges human preconceptions to achieve His purposes, preparing His servants for new revelations of His will. This moment is a crucial step in the unfolding of the Great Commission, demonstrating that God's grace and the offer of salvation are for all who believe, regardless of their background or previous ritual status.
Reflection and Application
Acts 10:6 serves as a powerful reminder of God's sovereign and detailed guidance in our lives. Just as He gave precise instructions to Cornelius, He often provides clear direction when we seek His will, sometimes through unexpected channels or seemingly insignificant details. This verse challenges us to cultivate a posture of obedience and openness to God's leading, even when His path takes us outside our comfort zones or challenges our preconceived notions of what is "proper" or "clean." Peter's willingness to lodge with a tanner, though perhaps initially unsettling, positioned him to receive a profound revelation about God's impartial love for all humanity. This calls us to examine our own biases and prejudices, asking if we are inadvertently limiting God's work by clinging to traditions or social norms that hinder the spread of His inclusive grace. We are encouraged to step out in faith, trusting that God's specific instructions are always for our good and for the advancement of His kingdom, even if it means engaging with people or situations we might typically avoid.
Questions for Reflection
FAQ
Why was it significant that Peter was staying with a tanner?
The significance lies in Jewish purity laws. Tanners worked with dead animal hides, a profession that rendered them ritually unclean according to Mosaic Law (e.g., Leviticus 11:39-40). For a devout Jew like Peter, lodging in a tanner's house was highly unconventional and would have been considered a violation of strict purity norms. This detail immediately signals a challenge to traditional Jewish understanding of clean and unclean, setting the stage for Peter's vision in Acts 10:9-16 and his subsequent realization that God shows no partiality and has declared all people clean (Acts 10:28). It foreshadows the momentous inclusion of Gentiles into the Christian community.
Christ-Centered Fulfillment
Acts 10:6, by detailing Peter's lodging with a tanner, powerfully foreshadows the radical inclusivity of the gospel, which finds its ultimate fulfillment in Christ. The "unclean" setting for Peter directly prefigures the breaking down of the ceremonial law and the barriers it created, a work fully accomplished by Jesus Christ. Through His death on the cross, Christ "abolished the law of commandments expressed in ordinances" (Ephesians 2:15), creating "one new humanity in place of the two" (Jew and Gentile). The specific instruction for Peter to go to a tanner's house, a place of ritual impurity, underscores that Christ's atoning work cleanses not only individuals but also breaks down the very categories of "clean" and "unclean" that separated people. Just as the angel directs Cornelius to Peter, who will declare "what thou oughtest to do," Christ is the ultimate revelator of God's will and the means by which all, Jew and Gentile, are brought near to God. His sacrifice makes it possible for those once far off to be brought into the household of God, 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). This verse, therefore, points to the universal scope of Christ's redemptive work, making a way for all nations to come to Him for salvation and spiritual direction.