Acts 10:1-6

Introduction

An angel appears to Cornelius, a centurion, and directs him to send to Joppa, for Peter, to instruct him in the way of salvation, Act 10:1-6. He sends accordingly, Act 10:7, Act 10:8. While the messengers are on their way to Joppa, Peter has a remarkable vision, by which he is taught how he should treat the Gentiles, Act 10:9-16. The messengers arrive at the house of Simon the tanner, and deliver their message, Act 10:17-22. They lodge there that night, and on the morrow Peter accompanies them to Caesarea, where they find Cornelius and his friends assembled, waiting the coming of Peter, Act 10:23, Act 10:24. Peter makes an apology for his coming, and inquires for what purpose Cornelius had sent for him, Act 10:25-29. Cornelius answers, Act 10:30-33. And Peter preaches unto him Jesus, as the Savior of the world, and the Judge of quick and dead, Act 10:34-43. While he speaks the Holy Ghost descends on Cornelius and his company; and they speak with new tongues, and magnify God, Act 10:44-46. Peter commands them to be baptized in the name of the Lord, Act 10:47, Act 10:48.

I have already observed (see the conclusion of the preceding chapter) that hitherto the apostles confined their labors among the Jews and circumcised proselytes, not making any offer of salvation to the Gentiles; for they had fully imbibed the opinion that none could enter into the kingdom of God, and be finally saved, unless they were circumcised, and became obedient to the law of Moses. This prejudice would have operated so as finally to prevent them from preaching the Gospel to the Gentiles, had not God, by a particular interposition of his mercy and goodness, convinced Peter, and through him all the other apostles, that he had accepted the Gentiles as well as the Jews, and would put no difference between the one and the other, purifying their hearts by faith, and giving the Gentiles the Holy Ghost, as he had before given it to the Jews. The means which he used to produce this conviction in the minds of the apostles are detailed at length in the following chapter.

Verse 1

There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato's Tower, as has been already noted, and the residence of the Roman procurator.

A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat 20:16 (note). A centurion among the Romans was about the same rank as a captain among us.

The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: - l. maesio. l. f. pol. rvfo. proc. avg. trib. mil. leg. x. appollinaris. trib. coh. mil. ITALIC. volunt. qvae. est. in. syria. praef. fabrvm. bis.

See Gruter's Inscriptions, p. ccccxxxiii-iv.

This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province 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 Luk 1:1 (note), etc., and Luk 3:1 (note), etc., and the notes there.
Verse 2

A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater.

One that feared God - Φοβουμενος τον Θεον, 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 Act 10:28. 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 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 honor 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 representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on Act 3:1 (note)), 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, Dan 9:20-23, and that especially to Zachariah, the father of John Baptist, Luk 1:11, etc.
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 flame 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 2:16, is said to be אזכרה 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 Act 9:43.

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 the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, "Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do." This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Act 11:14, where it stands in substance.
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