An angel of God A. M. cir. 4045. A. D. cir. 41. cir. CCV. 1. a || 3 He saw in a vision evidently, him, Thy prayers and thine alms are and An. Olymp. about the ninth hour of the day, an angel of God coming in to him, saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto come up for a memorial before God. A. M. cir. 4045. An. Olymp. cir. CCV. 1. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: of Lyons. We learn from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought A. D. 69. between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself; and the empire was confirmed to Vitellius. Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially chap. i. 1, &c. and iii. 1, &c. and the notes there. him, that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honour, was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit. Verse 3. He saw in a vision evidently] The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i. e. a supernatural representaVerse 2. A devout man] Euces from eu well, and recquation; and it was cavecws manifestly, evidently made; and I worship. A person who worships the true God, and is no at such a time too, as precluded the possibility of his being idolater. asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on chap.iii. 1.) the time of public prayer, according to the custom of the Jews; and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, chap. ix. 20-23. and that especially to Zachariah, the father of John Baptist, Luke i. 11, &c. One that feared God] Soupsvos Tov Osov, one who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God. With all his house] He took care to instruct his family in the knowledge, which he himself had received; and to establish the worship of God in his house. Gave much alms] His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity. Prayed to God alway.] Felt himself a dependent creature: knew he had no good, but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! and yet the man was a Gentile! He was what a Jew would repute common and unclean, see ver. 28. He was therefore not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice; because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose Verse 4. Thy prayers and thine alms are come up for a memorial] Being all performed in simplicity and godly sincerity, they were acceptable to the Most High. Come up for a memorial: this form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and Aame of the burnt-offering appeared to ascend to heaven. These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev. ii. 16. is said to be 1 azkerah, a memorial, (speaking after the manner of men,) to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season. Verse 6. Simon a tanner] See the note on chap. ix. 43. What thou oughtest to do.] From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with e Ch. 7. 56. Rev. 19. 11. making ready, паρaσнevаžovтwy dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished. He fell into a trance] Επέπεσεν επ' αυτόν εκςασις, an extasy fell upon him. A person may be said to be in an extasy when transported with joy or admiration; so that he is insensible to every object, but that on which he is engaged. Peter's extasy is easily accounted for: he went up to the houseVerse 7. And a devout soldier] It has already been re-top to pray at first he felt keen hunger; but being earnestly marked that Cornelius had taken care to instruct his family in divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God. Verse 8. He sent them to Joppa.] It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the gospel to the Gentiles at Cæsarea. Verse 9. On the morrote, as they went on their journey] From Joppa to Cæsarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sun-set; therefore, they must have travelled a part of the night, in order to arrive at Joppa the next day, towards noon. Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defence, as the roads in Judea were by no means safe. Peter went up upon the house-top to pray] It has often been remarked, that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, &c. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. Verse 10. He became very hungry] It seems that this happened about dinner-time; for it appears that they were engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this divine influence, and the soul, without let or hindrance, freely conversing with God, then the visionary and symbolical representation mentioned here, took place. Verse 11. And saw heaven opened] His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world, which with its pupa, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing, through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its œconomy may be apprehended by him who is purified from all filthiness of the flesh and spirit; and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions. A great sheet knit at the four corners] Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the gospel was to extend; and to offer its blessings to all the inhabitants, without distinction of nation, &c. call not thou common. d 20 Arise, therefore, and get thee down, and 16 This was done thrice: and the vessel was go with them, doubting nothing: for I have sent received up again into heaven. * Lev. 11. 4. & 20. 25. Deut. 14. 3,7. Ezek. 4. 14. Matt. 15. 11. ver. 28. Verse 12. All manner of four-footed beasts, &c.] Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts, that do not chew the cud; fish, which have no scales; fowls of prey, and such others as are specified in Lev. xi. where see the notes. Verse 13. Rise, Peter; kill and cat.] Ovoor nai payɛ, sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food; yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice, were considered as given to God; and when he received the life, the flesh was given to those who offered the sacrifice that they might feed upon it: and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion; God being supposed to be invisibly present with them, and partaking of the feast. || The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this : "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sa them. Rom. 14. 14, 17, 20. 1 Cor. 10. 25. 1 Tim. 4.4. Tit. 1.15.- ch. 11. 12-ch. 15. 7. crifice is prepared: go and offer it to God, and let thy soul feed on the fruits of his mercy and goodness, in thus shewing his gracious design of saving both Jews and Gentiles by Christ crucified." Verse 14. Common or unclean.] By common, xoivov, whatever was in general use among the Gentiles, is to be understood; by axalaprov, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The Rabbins themselves, and many of the primitive Fathers, believed that by the unclean animals forbidden by the law, the Gentiles were meant. Verse 15. What God hath cleansed] God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the gospel preached to them: what he therefore has cleansed, “that, call not thou common.” Verse 16. This was done thrice] For the greater certainty, and to make the deeper impression on the apostle's mind. And the vessel was received up again into heaven.] Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the gospel, shall again return. Verse 17. While Peter doubted-the men-stood before the gate] In all this we find an admirable display of the œconomy of Providence. Cornelius prays and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to verse 2. To hear words of thee.] But of what kind they could not as yet tell. Verse 23. Then called he them in, &c.] They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient that they should rest that night with Simon the tanner. Certain brethren from Joppa] They were six in number, as we learn from chap. xi. 12. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence, would even the converted Jews believe, that repentance unto life, and the Holy Spirit, should be granted to the Gentiles. give instruction to Cornelius. While he is in doubts and per- the simple relation which they had received from their masplexity what the full meaning of the vision might be, the ter. For the character of Cornelius, see the comment on messengers, who had been dispatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up, by accompanying the men who were now enquiring for him. How exactly does every thing in the conduct of Providence occur: and how completely is every thing adapted to time, place, and occasion! all is in weight, measure, and number. Those simple occurrences, which men snatch at, and press into the service of their own wishes, and call them providential openings, may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence; they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage. Verse 21. Which were sent unto him from Cornelius] This clause is wanting in almost every MS of worth; and in almost all the Versions. Behold, I am he whom ye seek] A sudden unexpected speech, like the address of Æneas to Dido; when the cloud in which he was involved, suddenly dissipated, and he appeared with the exclamation, corum quem quæritis, adsum! En. lib. i. 595. Verse 24. His kinsmen and near friends.] UYEVELS, his relatives, and avayxaιous piλous, his necessary friends; but the Syriac makes avaynalous an epithet, as well as σuyEvals, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven: and these amounted to many persons; see ver. 27. Verse 25. Fell down at his feet, and worshipped him.] As Peter's coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was probably, in consequence of this thought, that he prostrated himself before Peter, offering What is the cause wherefore ye are come?] He still did him the highest act of civil respect; for there was nothing in not know the full import of the vision; but being informed the act, as performel by Cornelius, which belonged to the worby the Holy Spirit, that three men were seeking him, and ship of the true God. Prostrations to superiors were comthat he should go with them, without scruple, he instantly mon in all Asiatic countries. The Codex Beza, and the latobeyed; and finding them at the door, desired to know why ter Syriac, in the margin, read this verse differently from all they sought him? other MSS. and Versions; thus, But as Peter drew nigh to Verse 22. Cornelius the centurion, &c.] They give him Cæsarea, one of the servants ran before, and told that he was 27 And as he talked with him, he went in, and remembrance in the sight of God. found many that were come together. b 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore, for what intent ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man A. D. cir. 41. An. Olymp. cir. CCV. 1. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side; who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. 34 ¶ Then Peter opened his mouth, and said, "Of a truth I perceive that God is no respecter of persons: come: then Cornelius leaped up, and met him, and falling at ing; not that he had fasted four days together, as some suphis feet, he worshipped him. This is a very remarkable ad-pose; for even if he did fast four days consecutively, he ate dition, and relates circumstances that we may naturally suppose did actually take place. Verse 26. I myself also am a man.] "I am not an angel; I am come to you simply on the part of God, to deliver to you the doctrine of eternal life." Verse 27. And as he talked with him] Cornelius had met Peter at some short distance from his house, and they conversed together, till they went in. Verse 28. Ye know how that it is an unlawful thing, &c.] He addressed the whole company, among whom it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes. But God hath shewed me, &c.] He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided, because he is a Gentile; God is now taking down the partition wall which separated them from the Jews. Verse 29. I ask-for what intent ye have sent for me?] Peter had been informed of this by the servants of Cornelius, ver. 22. but as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, &c. might be the better prepared to receive the truth, which he was about to dispense, in obedience to his divine commission. one meal on each day. It is however necessary to remark that the word 75wv, fasting, is wanting in ABC. one other; the Coptic, Ethiopic, Armenian, and Vulgate: but it has not been omitted in any edition of the Greek Testament. Verse 31. Thy prayer is heard] See the note on ver. 4. Cornelius prayed, fasted, and gave alms. It was in this way, he looked for salvation; not to purchase it; a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The Reader must recollect, that in the case of Cornelius, there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i. e. that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given. Verse 33. Are we all here present before God] Instead of before GOD, the Codex Beza, Syriac, Ethiopic, Armenian, and Vulgate, read before THEE. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life. Verse 34. God is no respecter of persons] He does not esteem a Jew, because he is a Jew; nor does he detest a Verse 30. Four days ago, I was fasting until this hour]|| Gentile, because he is a Gentile. It was a long and deeply It was then about three o'clock in the afternoon; and it ap-rooted opinion among the Jews, that God never would expears that Cornelius had continued his fasts from three tend his favour to the Gentiles; and that the descendants of o'clock the preceding day to three o'clock the day follow- Jacob only, should enjoy his peculiar favour and benediction. |