mh_parser/vol_split/44 - Acts/Chapter 10.xml

<div2 id="Acts.xi" n="xi" next="Acts.xii" prev="Acts.x" progress="10.70%" title="Chapter X">
<h2 id="Acts.xi-p0.1">A C T S.</h2>
<h3 id="Acts.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Acts.xi-p1">It is a turn very new and remarkable which the
story of this chapter gives to the Acts of the apostles; hitherto,
both at Jerusalem and every where else where the ministers of
Christ came, they preached the gospel only to the Jews, or those
Greeks that were circumcised and proselyted to the Jews' religion;
but now, "Lo, we turn to the Gentiles;" and to them the door of
faith is here opened: good news indeed to us sinners of the
Gentiles. The apostle Peter is the man that is first employed to
admit uncircumcised Gentiles into the Christian church; and
Cornelius, a Roman centurion or colonel, is the first that with his
family and friends is so admitted. Now here we are told, I. How
Cornelius was directed by a vision to send for Peter, and did send
for him accordingly, <scripRef id="Acts.xi-p1.1" osisRef="Bible:Acts.10.1-Acts.10.8" parsed="|Acts|10|1|10|8" passage="Ac 10:1-8">ver.
1-8</scripRef>. II. How Peter was directed by a vision to go to
Cornelius, though he was a Gentile, without making any scruple of
it, and did go accordingly, <scripRef id="Acts.xi-p1.2" osisRef="Bible:Acts.10.9-Acts.10.23" parsed="|Acts|10|9|10|23" passage="Ac 10:9-23">ver.
9-23</scripRef>. III. The happy interview between Peter and
Cornelius at Cesarea, <scripRef id="Acts.xi-p1.3" osisRef="Bible:Acts.10.24-Acts.10.33" parsed="|Acts|10|24|10|33" passage="Ac 10:24-33">ver.
24-33</scripRef>. IV. The sermon Peter preached in the house of
Cornelius to him and to his friends, <scripRef id="Acts.xi-p1.4" osisRef="Bible:Acts.10.34-Acts.10.43" parsed="|Acts|10|34|10|43" passage="Ac 10:34-43">ver. 34-43</scripRef>. V. The baptizing of Cornelius
and his friends with the Holy Ghost first, and then with water,
<scripRef id="Acts.xi-p1.5" osisRef="Bible:Acts.10.44-Acts.10.48" parsed="|Acts|10|44|10|48" passage="Ac 10:44-48">ver. 44-48</scripRef>.</p>
<scripCom id="Acts.xi-p1.6" osisRef="Bible:Acts.10" parsed="|Acts|10|0|0|0" passage="Ac 10" type="Commentary"/>
<scripCom id="Acts.xi-p1.7" osisRef="Bible:Acts.10.1-Acts.10.8" parsed="|Acts|10|1|10|8" passage="Ac 10:1-8" type="Commentary"/><div class="Commentary" id="Bible:Acts.10.1-Acts.10.8">
<h4 id="Acts.xi-p1.8">The Case of Cornelius.</h4>
<p class="passage" id="Acts.xi-p2">1 There was a certain man in Cæsarea called
Cornelius, a centurion of the band called the Italian <i>band,</i>
  2 <i>A</i> devout <i>man,</i> and one that feared God with
all his house, which gave much alms to the people, and prayed to
God alway.   3 He saw in a vision evidently about the ninth
hour of the day an angel of God coming in to him, and saying unto
him, Cornelius.   4 And when he looked on him, he was afraid,
and said, What is it, Lord? And he said unto him, Thy prayers and
thine alms are come up for a memorial before God.   5 And now
send men to Joppa, and call for <i>one</i> Simon, whose surname is
Peter:   6 He lodgeth with one Simon a tanner, whose house is
by the sea side: he shall tell thee what thou oughtest to do.
  7 And when the angel which spake unto Cornelius was
departed, he called two of his household servants, and a devout
soldier of them that waited on him continually;   8 And when
he had declared all <i>these</i> things unto them, he sent them to
Joppa.</p>
<p class="indent" id="Acts.xi-p3">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
(<scripRef id="Acts.xi-p3.1" osisRef="Bible:Eph.3.3 Bible:Eph.3.6" parsed="|Eph|3|3|0|0;|Eph|3|6|0|0" passage="Eph 3:3,6">Eph. iii. 3, 6</scripRef>), that it
concerns us carefully to observe all the circumstances of the
beginning of this great work, this part of the <i>mystery of
godliness—Christ preached to the Gentiles, and believed on in this
world,</i> <scripRef id="Acts.xi-p3.2" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii. 16</scripRef>.
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,</p>
<p class="indent" id="Acts.xi-p4">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, <scripRef id="Acts.xi-p4.1" osisRef="Bible:Acts.10.1" parsed="|Acts|10|1|0|0" passage="Ac 10:1"><i>v.</i> 1</scripRef>. He was at present
quartered in Cesarea, a strong city, lately re-edified and
fortified by Herod the Great, and called <i>Cesarea</i> in honour
of Augustus Cæsar. 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 proconsul ordinarily resided
here, <scripRef id="Acts.xi-p4.2" passage="Ac 23:23,24,25:6"><i>ch.</i> xxiii. 23,
24; xxv. 6</scripRef>. 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 <i>the Italian band,</i> 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, <i>Cornelius</i> 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, <scripRef id="Acts.xi-p4.3" osisRef="Bible:Matt.8.10" parsed="|Matt|8|10|0|0" passage="Mt 8:10">Matt. viii.
10</scripRef>. 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, <i>lastly,</i> 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 <i>the abomination of desolation.</i> 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, <scripRef id="Acts.xi-p4.4" osisRef="Bible:Acts.10.2" parsed="|Acts|10|2|0|0" passage="Ac 10:2"><i>v.</i> 2</scripRef>. 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 <i>a
devout man and one that feared God.</i> 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
<i>feared God with all his house.</i> 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 <i>gave much alms to the people,</i> 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 <i>prayed to God always.</i>
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.</p>
<p class="indent" id="Acts.xi-p5">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,</p>
<p class="indent" id="Acts.xi-p6">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 <i>ninth hour of the day,</i> 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
<i>hour of prayer,</i> 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, <scripRef id="Acts.xi-p6.1" osisRef="Bible:Acts.10.30" parsed="|Acts|10|30|0|0" passage="Ac 10:30"><i>v.</i> 30</scripRef>. Now here we are told, (1.) That
an angel of God <i>came in to him.</i> 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 <i>saw him
evidently</i> 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, <i>Cornelius,</i> to intimate
the particular notice God took of him. (4.) That this put Cornelius
for the present into some confusion (<scripRef id="Acts.xi-p6.2" osisRef="Bible:Acts.10.4" parsed="|Acts|10|4|0|0" passage="Ac 10:4"><i>v.</i> 4</scripRef>): <i>When he looked on him he was
afraid.</i> 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, "<i>What is it,
Lord?</i> 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: <i>What saith my Lord unto his
servant?</i> And Samuel: <i>Speak, for thy servant heareth.</i></p>
<p class="indent" id="Acts.xi-p7">2. What the message was that was delivered
to him.</p>
<p class="indent" id="Acts.xi-p8">(1.) He is assured that God accepts him in
walking according to the light he had (<scripRef id="Acts.xi-p8.1" osisRef="Bible:Acts.10.4" parsed="|Acts|10|4|0|0" passage="Ac 10:4"><i>v.</i> 4</scripRef>): <i>Thy prayers and thine alms
are come up for a memorial before God.</i> Observe, Prayers and
alms must go together. We must follow our prayers with alms; for
the fast that God hath chosen is to <i>draw out the soul to the
hungry,</i> <scripRef id="Acts.xi-p8.2" osisRef="Bible:Isa.58.6-Isa.58.7" parsed="|Isa|58|6|58|7" passage="Isa 58:6,7">Isa. lviii. 6,
7</scripRef>. It is not enough to pray that what we have may be
sanctified to us, but we must <i>give alms of such things as we
have;</i> and then, behold, all things are clean to us, <scripRef id="Acts.xi-p8.3" osisRef="Bible:Luke.11.41" parsed="|Luke|11|41|0|0" passage="Lu 11:41">Luke xi. 41</scripRef>. 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, <i>to be seen of
men,</i> but in sincerity, as unto God; and he is here told that
they were <i>come up for a memorial before God.</i> 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 <i>for a memorial.</i> See
<scripRef id="Acts.xi-p8.4" osisRef="Bible:Lev.2.9 Bible:Lev.2.16 Bible:Lev.5.12 Bible:Lev.6.15" parsed="|Lev|2|9|0|0;|Lev|2|16|0|0;|Lev|5|12|0|0;|Lev|6|15|0|0" passage="Le 2:9,16,5:12,6:15">Lev. ii. 9, 16; v. 12; vi.
15</scripRef>. 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.</p>
<p class="indent" id="Acts.xi-p9">(2.) He is appointed to enquire after a
further discovery of divine grace, now lately made to the world,
<scripRef id="Acts.xi-p9.1" osisRef="Bible:Acts.10.5-Acts.10.6" parsed="|Acts|10|5|10|6" passage="Ac 10:5,6"><i>v.</i> 5, 6</scripRef>. He must
<i>send</i> forthwith <i>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,</i> and, if he be sent for, he will come; and <i>when he
comes he shall tell thee what thou oughtest to do,</i> in answer to
thy question, <i>What is it, Lord?</i> 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. <i>This is his
commandment, that we believe.</i> 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, <i>to preach among the Gentiles
the unsearchable riches of Christ</i> (<scripRef id="Acts.xi-p9.2" osisRef="Bible:Eph.3.8" parsed="|Eph|3|8|0|0" passage="Eph 3:8">Eph. iii. 8</scripRef>), that the excellency of the power
might be of God, and the dignity of an institution of Christ
supported; for <i>unto the angels hath he not put in subjection the
world to come</i> (<scripRef id="Acts.xi-p9.3" osisRef="Bible:Heb.2.5" parsed="|Heb|2|5|0|0" passage="Heb 2:5">Heb. ii.
5</scripRef>), but to the Son of man as the sovereign, and the sons
of men as his agents and ministers of state, whose <i>terrors shall
not make us afraid, nor their hand be heavy upon us,</i> 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.</p>
<p class="indent" id="Acts.xi-p10">III. His immediate obedience to these
orders, <scripRef id="Acts.xi-p10.1" osisRef="Bible:Acts.10.7-Acts.10.8" parsed="|Acts|10|7|10|8" passage="Ac 10:7,8"><i>v.</i> 7, 8</scripRef>. 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 (<scripRef id="Acts.xi-p10.2" osisRef="Bible:Acts.10.24" parsed="|Acts|10|24|0|0" passage="Ac 10:24"><i>v.</i> 24</scripRef>), 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 <i>angel which
spoke unto him had departed,</i> 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: <i>Two of his
household servants,</i> who all feared God, <i>and a devout
soldier,</i> one of those <i>that waited on him continually.</i>
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 (<scripRef id="Acts.xi-p10.3" osisRef="Bible:Matt.8.9" parsed="|Matt|8|9|0|0" passage="Mt 8:9">Matt. viii. 9</scripRef>), 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 (<scripRef id="Acts.xi-p10.4" osisRef="Bible:Ps.101.6" parsed="|Ps|101|6|0|0" passage="Ps 101:6">Ps. ci. 6</scripRef>), <i>Mine eye shall be upon
the faithful in the land, that they may dwell with me.</i> 3. What
instructions he gave them (<scripRef id="Acts.xi-p10.5" osisRef="Bible:Acts.10.8" parsed="|Acts|10|8|0|0" passage="Ac 10:8"><i>v.</i>
8</scripRef>): <i>He declared all these things unto them,</i> 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 <i>servant knows not what his Lord
doeth</i>), but he tells them on what errand he was to come, that
they might importune him.</p>
</div><scripCom id="Acts.xi-p10.6" osisRef="Bible:Acts.10.9-Acts.10.18" parsed="|Acts|10|9|10|18" passage="Ac 10:9-18" type="Commentary"/><div class="Commentary" id="Bible:Acts.10.9-Acts.10.18">
<h4 id="Acts.xi-p10.7">Peter's Vision.</h4>
<p class="passage" id="Acts.xi-p11">9 On the morrow, as they went on their journey,
and drew nigh unto the city, Peter went up upon the housetop to
pray about the sixth hour:   10 And he became very hungry, and
would have eaten: but while they made ready, he fell into a trance,
  11 And saw heaven opened, and a certain vessel descending
unto him, as it had been a great sheet knit at the four corners,
and let down to the earth:   12 Wherein were all manner of
fourfooted beasts of the earth, and wild beasts, and creeping
things, and fowls of the air.   13 And there came a voice to
him, Rise, Peter; kill, and eat.   14 But Peter said, Not so,
Lord; for I have never eaten any thing that is common or unclean.
  15 And the voice <i>spake</i> unto him again the second
time, What God hath cleansed, <i>that</i> call not thou common.
  16 This was done thrice: and the vessel was received up
again into heaven.   17 Now while Peter doubted in himself
what this vision which he had seen should mean, behold, the men
which were sent from Cornelius had made enquiry for Simon's house,
and stood before the gate,   18 And called, and asked whether
Simon, which was surnamed Peter, were lodged there.</p>
<p class="indent" id="Acts.xi-p12">Cornelius had received positive orders from
heaven to send for Peter, whom otherwise he had not heard of, or at
least not heeded; but here is another difficulty that lies in the
way of bringing them together—the question is whether Peter will
come to Cornelius when he is sent for; not as if he thought it
below him to come at a beck, or as if he were afraid to preach his
doctrine to a polite man as Cornelius was: but it sticks at a point
of conscience. Cornelius is a very worthy man, and has many good
qualities, but he is a Gentile, he is not circumcised; and, because
God in his law had forbidden his people to associate with
idolatrous nations, they would not keep company with any but those
of their own religion, though they were ever so deserving, and they
carried the matter so far that they made even the involuntary touch
of a Gentile to contract a ceremonial pollution, <scripRef id="Acts.xi-p12.1" osisRef="Bible:John.18.28" parsed="|John|18|28|0|0" passage="Joh 18:28">John xviii. 28</scripRef>. Peter had not got over this
stingy bigoted notion of his countrymen, and therefore will be shy
of coming to Cornelius. Now, to remove this difficulty, he has a
vision here, to prepare him to receive the message sent him by
Cornelius, as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly of the bringing
in of the Gentiles into the church. Christ had given plain
intimations of it when he ordered them to <i>teach all nations;</i>
and yet even Peter himself, who knew so much of his Master's mind,
could not understand it, till it was here revealed by vision,
<i>that the Gentiles should be fellow-heirs,</i> <scripRef id="Acts.xi-p12.2" osisRef="Bible:Eph.3.6" parsed="|Eph|3|6|0|0" passage="Eph 3:6">Eph. iii. 6</scripRef>. Now here observe,</p>
<p class="indent" id="Acts.xi-p13">I. The circumstances of this vision.</p>
<p class="indent" id="Acts.xi-p14">1. It was when the messengers sent from
Cornelius were now <i>nigh the city,</i> <scripRef id="Acts.xi-p14.1" osisRef="Bible:Acts.10.9" parsed="|Acts|10|9|0|0" passage="Ac 10:9"><i>v.</i> 9</scripRef>. Peter knew nothing of their
approach, and they knew nothing of his praying; but he that knew
both him and them was preparing things for the interview, and
facilitating the end of their negotiation. To all God's purposes
<i>there is a time,</i> a proper time; and he is pleased often to
bring things to the minds of his ministers, which they had not
thought of, just then when they have occasion to use them.</p>
<p class="indent" id="Acts.xi-p15">2. It was when <i>Peter went up upon the
house-top to pray,</i> about noon. (1.) Peter was much in prayer,
much in secret prayer, though he had a great deal of public work
upon his hands. (2.) He prayed <i>about the sixth hour,</i>
according to David's example, who, not only <i>morning and
evening,</i> but <i>at noon,</i> addressed himself to God by
prayer, <scripRef id="Acts.xi-p15.1" osisRef="Bible:Ps.55.17" parsed="|Ps|55|17|0|0" passage="Ps 55:17">Ps. lv. 17</scripRef>. From
morning to night we should think to be too long to be without meat;
yet who thinks it is too long to be without prayer? (3.) He prayed
<i>upon the house-top;</i> thither he retired for privacy, where he
could neither hear nor be heard, and so might avoid both
distraction and ostentation. There, upon the roof of the house, he
had a full view of the heavens, which might assist his pious
adoration of the God he prayed to; and there he had also a full
view of the city and country, which might assist his pious
compassion of the people he prayed for. (4.) He had this vision
immediately after he had prayed, as an answer to his prayer for the
spreading of the gospel, and because the ascent of the heart to God
in prayer is an excellent preparative to receive the discoveries of
the divine grace and favour.</p>
<p class="indent" id="Acts.xi-p16">3. It was when he became <i>very
hungry,</i> and was waiting for his dinner (<scripRef id="Acts.xi-p16.1" osisRef="Bible:Acts.10.10" parsed="|Acts|10|10|0|0" passage="Ac 10:10"><i>v.</i> 10</scripRef>); probably he had not that day
eaten before, though doubtless he had prayed before; and now <i>he
would have eaten,</i> <b><i>ethele geusasthai</i></b>—<i>he would
have tasted,</i> which intimates his great moderation and
temperance in eating. When he was very hungry, yet he would be
content with a little, with a taste, and would not <i>fly upon the
spoil.</i> Now this hunger was a proper inlet to the vision about
meats, as Christ's hunger in the wilderness was to Satan's
temptation to turn stones into bread.</p>
<p class="indent" id="Acts.xi-p17">II. The vision itself, which was not so
plain as that to Cornelius, but more figurative and enigmatical, to
make the deeper impression. 1. He <i>fell into a trance or
ecstasy,</i> not of terror, but of contemplation, with which he was
so entirely swallowed up as not only not to be regardful, but not
to be sensible, of external things. He quite lost himself to this
world, and so had his mind entirely free for converse with divine
things; as Adam in innocency, when the deep sleep fell upon him.
The more clear we get of the world, the more near we get to heaven:
whether Peter was now <i>in the body or out of the body</i> he
could not himself tell, much less can we, <scripRef id="Acts.xi-p17.1" osisRef="Bible:2Cor.12.2-2Cor.12.3" parsed="|2Cor|12|2|12|3" passage="2Co 12:2,3">2 Cor. xii. 2, 3</scripRef>. See <scripRef id="Acts.xi-p17.2" osisRef="Bible:Gen.15.12 Bible:Acts.22.17" parsed="|Gen|15|12|0|0;|Acts|22|17|0|0" passage="Ge 15:12,Ac 22:17">Gen. xv. 12; Acts xxii. 17</scripRef>. 2. He
<i>saw heaven opened,</i> that he might be sure that his authority
to go to Cornelius was indeed from heaven—that it was a divine
light which altered his sentiments, and a divine power which gave
him his commission. The opening of the heavens signified the
opening of a mystery that had been hid, <scripRef id="Acts.xi-p17.3" osisRef="Bible:Rom.16.25" parsed="|Rom|16|25|0|0" passage="Ro 16:25">Rom. xvi. 25</scripRef>. 3. He saw <i>a great sheet full
of all manner of living creatures, which descended from heaven, and
was let down to him to the earth,</i> that is, to the roof of the
house where he now was. Here were not only beasts of the earth, but
fowls of the air, which might have flown away, laid at his feet;
and not only tame beasts, but wild. Here were no fishes of the sea,
because there were none of them in particular unclean, but whatever
had fins and scales was allowed to be eaten. Some make this sheet,
thus filled, to represent the church of Christ. It comes down from
heaven, from heaven opened, not only to send it down (<scripRef id="Acts.xi-p17.4" osisRef="Bible:Rev.21.2" parsed="|Rev|21|2|0|0" passage="Re 21:2">Rev. xxi. 2</scripRef>), but to receive souls
sent up from it. It is knit at the four corners, to receive those
from all parts of the world that are willing to be added to it; and
to retain and keep those safe that are taken into it, that they may
not fall out; and in this we find some of all countries, nations,
and languages, without any distinction of Greek or Jew, or any
disadvantage put upon Barbarian or Scythian, <scripRef id="Acts.xi-p17.5" osisRef="Bible:Col.3.11" parsed="|Col|3|11|0|0" passage="Col 3:11">Col. iii. 11</scripRef>. The net of the gospel encloses
all, both bad and good, those that before were clean and unclean.
Or it may be applied to the bounty of the divine Providence, which,
antecedently to the prohibitions of the ceremonial law, had given
to man a liberty to use all the creatures, to which by the
cancelling of that law we are now restored. By this vision we are
taught to see all the benefit and service we have from the inferior
creatures coming down to us from heaven; it is the gift of God who
made them, made them fit for us, and then gave to man a right to
them, and dominion over them. Lord, what is man that he should be
thus magnified! <scripRef id="Acts.xi-p17.6" osisRef="Bible:Ps.8.4-Ps.8.8" parsed="|Ps|8|4|8|8" passage="Ps 8:4-8">Ps. viii.
4-8</scripRef>. How should it double our comfort in the creatures,
and our obligations to serve God in the use of them, to see them
thus let down to us out of heaven! 4. He was ordered by a voice
from heaven to make use of this plenty and variety which God had
sent him (<scripRef id="Acts.xi-p17.7" osisRef="Bible:Acts.10.13" parsed="|Acts|10|13|0|0" passage="Ac 10:13"><i>v.</i> 13</scripRef>):
"<i>Rise, Peter, kill and eat:</i> without putting any difference
between clean and unclean, take which thou hast most mind to." The
distinction of meats which the law made was intended to put a
difference between Jew and Gentile, that it might be difficult to
them to dine and sup with a Gentile, because they would have that
set before them which they were not allowed to eat; and now the
taking off of that prohibition was a plain allowance to converse
with the Gentiles, and to be free and familiar with them. Now they
might fare as they fared, and therefore might eat with them, and be
fellow-commoners with them. 5. He stuck to his principles, and
would by no means hearken to the motion, though he was hungry
(<scripRef id="Acts.xi-p17.8" osisRef="Bible:Acts.10.14" parsed="|Acts|10|14|0|0" passage="Ac 10:14"><i>v.</i> 14</scripRef>): <i>Not so,
Lord.</i> Though hunger will break through stone walls, God's laws
should be to us a stronger fence than stone walls, and not so
easily broken through. And he will adhere to God's laws, though he
has a countermand by a voice from heaven, not knowing at first but
that <i>Kill, and eat,</i> was a command of trial whether he would
adhere to the more sure word, the written law; and if so his answer
had been very good, <i>Not so, Lord.</i> Temptations to eat
forbidden fruit must not be parleyed with, but peremptorily
rejected; we must startle at the thought of it: <i>Not so,
Lord.</i> The reason he gives is, "<i>For I have never eaten any
thing that is common or unclean;</i> hitherto I have kept my
integrity in this matter, and will still keep it." If God, by his
grace, has preserved us from gross sin unto this day, we should use
this as an argument with ourselves to abstain <i>from all
appearance of evil.</i> So strict were the pious Jews in this
matter, that the seven brethren, those glorious martyrs under
Antiochus, choose rather to be tortured to death in the most cruel
manner that ever was than to eat swine's flesh, because it was
forbidden by the law. No wonder then that Peter says it with so
much pleasure, that his conscience could witness for him that he
had never gratified his appetite with any forbidden food. 6. God,
by a second voice from heaven, proclaimed the repeal of the law in
this case (<scripRef id="Acts.xi-p17.9" osisRef="Bible:Acts.10.15" parsed="|Acts|10|15|0|0" passage="Ac 10:15"><i>v.</i> 15</scripRef>):
<i>What God hath cleansed, that call thou not common.</i> He that
made the law might alter it when he pleased, and reduce the matter
to its first state. God had, for reasons suited to the
Old-Testament dispensation, restrained the Jews from eating such
and such meats, to which, while that dispensation lasted, they were
obliged in conscience to submit; but he has now, for reasons suited
to the New-Testament dispensation, taken off that restraint, and
set the matter at large—has cleansed that which was before
polluted to us, and we ought to make use of, and <i>stand fast in,
the liberty wherewith Christ has made us free,</i> and not call
that common or unclean which God has now declared clean. Note, We
ought to welcome it as a great mercy that by the gospel of Christ
we are freed from the distinction of meats, which was made by the
law of Moses, and that now <i>every creature of God is good, and
nothing to be refused;</i> not so much because hereby we gain the
use of swine's flesh, hares, rabbits, and other pleasant and
wholesome food for our bodies, but chiefly because conscience is
hereby freed from a yoke in things of this nature, <i>that we might
serve God without fear.</i> Though the gospel has made duties which
were not so by the law of nature, yet it has not, like the law of
Moses, made sins that were not so. Those who command to abstain
from some kinds of meat at some times of the year, and place
religion in it, call that common which God hath cleansed, and in
that error, more than in any truth, are the successors of Peter. 7.
<i>This was done thrice,</i> <scripRef id="Acts.xi-p17.10" osisRef="Bible:Acts.10.16" parsed="|Acts|10|16|0|0" passage="Ac 10:16"><i>v.</i>
16</scripRef>. The sheet was drawn up a little way, and let down
again the second time, and so the third time, with the same call to
him, to kill, and eat, and the same reason, that what God hath
cleansed we must not call common; but whether Peter's refusal was
repeated the second and third time is not certain; surely it was
not, when his objection had the first time received such a
satisfactory answer. The trebling of Peter's vision, like the
doubling of Pharaoh's dream, was to show that <i>the thing was
certain,</i> and engage him to take so much the more notice of it.
The instructions given us in the things of God, whether by the ear
in the preaching of the word, or by the eye in sacraments, need to
be often repeated; <i>precept must be upon precept, and line upon
line.</i> But at last <i>the vessel was received up into
heaven.</i> Those who make this vessel to represent the church,
including both Jews and Gentiles, as this did both clean and
unclean creatures, make this very aptly to signify the admission of
the believing Gentiles into the church, and into heaven too, into
the Jerusalem above. Christ <i>has opened the kingdom of heaven to
all believers,</i> and there we shall find, besides <i>those that
are sealed out of all the tribes of Israel,</i> an <i>innumerable
company out of every nation</i> (<scripRef id="Acts.xi-p17.11" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev.
vii. 9</scripRef>); but they are such as God has cleansed.</p>
<p class="indent" id="Acts.xi-p18">III. The providence which very opportunely
explained this vision, and gave Peter to understand the intention
of it, <scripRef id="Acts.xi-p18.1" osisRef="Bible:Acts.10.17-Acts.10.18" parsed="|Acts|10|17|10|18" passage="Ac 10:17,18"><i>v.</i> 17, 18</scripRef>.
1. What Christ did, Peter knew not just then (<scripRef id="Acts.xi-p18.2" osisRef="Bible:John.13.7" parsed="|John|13|7|0|0" passage="Joh 13:7">John xiii. 7</scripRef>): <i>He doubted within himself
what this vision which he had seen should mean.</i> He had no
reason to doubt the truth of it, that it was a heavenly vision; all
his doubt was concerning the meaning of it. Note, Christ reveals
himself to his people by degrees, and not all at once; and leaves
them to doubt awhile, to ruminate upon a thing, and debate it to
and fro in their own minds, before he clears it up to them. 2. Yet
he was made to know presently, for <i>the men who were sent from
Cornelius</i> were just now come to <i>the house,</i> and were at
<i>the gate enquiring whether Peter lodged there;</i> and by their
errand it will appear what was the meaning of this vision. Note,
God knows what services are before us, and therefore how to prepare
us; and we then better know the meaning of what he has taught us
when we find what occasion we have to make use of it.</p>
</div><scripCom id="Acts.xi-p18.3" osisRef="Bible:Acts.10.19-Acts.10.33" parsed="|Acts|10|19|10|33" passage="Ac 10:19-33" type="Commentary"/><div class="Commentary" id="Bible:Acts.10.19-Acts.10.33">
<h4 id="Acts.xi-p18.4">Peter Directed to Go to Cornelius; Peter
Goes to Cornelius; Interview between Peter and
Cornelius.</h4>
<p class="passage" id="Acts.xi-p19">19 While Peter thought on the vision, the Spirit
said unto him, Behold, three men seek thee.   20 Arise
therefore, and get thee down, and go with them, doubting nothing:
for I have sent them.   21 Then Peter went down to the men
which were sent unto him from Cornelius; and said, Behold, I am he
whom ye seek: what <i>is</i> the cause wherefore ye are come?
  22 And they said, Cornelius the centurion, a just man, and
one that feareth God, and of good report among all the nation of
the Jews, was warned from God by a holy angel to send for thee into
his house, and to hear words of thee.   23 Then called he them
in, and lodged <i>them.</i> And on the morrow Peter went away with
them, and certain brethren from Joppa accompanied him.   24
And the morrow after they entered into Cæsarea. And Cornelius
waited for them, and had called together his kinsmen and near
friends.   25 And as Peter was coming in, Cornelius met him,
and fell down at his feet, and worshipped <i>him.</i>   26 But
Peter took him up, saying, Stand up; I myself also am a man.  
27 And as he talked with him, he went in, and found many that were
come together.   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 showed me that I
should not call any man common or unclean.   29 Therefore came
I <i>unto you</i> 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 stood
before me in bright clothing,   31 And said, Cornelius, thy
prayer is heard, and thine alms are had in remembrance in the sight
of God.   32 Send therefore to Joppa, and call hither Simon,
whose surname is Peter; he is lodged in the house of <i>one</i>
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.</p>
<p class="indent" id="Acts.xi-p20">We have here the meeting between Peter the
apostle, and Cornelius the centurion. Though Paul was designed to
be the apostle of the Gentiles, and to gather in the harvest among
them, and Peter to be the apostle of the circumcision, yet it is
ordered that Peter shall break the ice, and reap the first-fruits
of the Gentiles, that the believing Jews, who retained too much of
the old leaven of ill-will to the Gentiles, might be the better
reconciled to their admission into the church, when they were first
brought in by their own apostle, which Peter urges against those
that would have imposed circumcision upon the Gentile converts
(<scripRef id="Acts.xi-p20.1" osisRef="Bible:Acts.15.7" parsed="|Acts|15|7|0|0" passage="Ac 15:7"><i>ch.</i> xv. 7</scripRef>), <i>You
know that God made choice among us that the Gentiles by my mouth
should hear the word of the gospel.</i> Now here,</p>
<p class="indent" id="Acts.xi-p21">I. Peter is directed by the Spirit to go
along with Cornelius's messengers (<scripRef id="Acts.xi-p21.1" osisRef="Bible:Acts.10.19-Acts.10.20" parsed="|Acts|10|19|10|20" passage="Ac 10:19,20"><i>v.</i> 19, 20</scripRef>), and this is the
exposition of the vision; now the riddle is unriddled: <i>While
Peter thought on the vision;</i> he was musing upon it, and then it
was opened to him. Note, Those that would be taught the things of
God must think on those things; those that would understand the
scriptures must meditate in them day and night. He was at a loss
about it, and then had it explained, which encourages us, when we
know not what to do, to have our eyes up unto God for direction.
Observe, 1. Whence he had the direction. The Spirit said to him
what he should do. It was not spoken to him by an angel, but spoken
in him by the Spirit, secretly whispering it in his ear as it were,
as God spoke to Samuel (<scripRef id="Acts.xi-p21.2" osisRef="Bible:1Sam.9.15" parsed="|1Sam|9|15|0|0" passage="1Sa 9:15">1 Sam. ix.
15</scripRef>), or impressing it powerfully upon his mind, so that
he knew it to be a divine afflatus or inspiration, according to the
promise, <scripRef id="Acts.xi-p21.3" osisRef="Bible:John.16.13" parsed="|John|16|13|0|0" passage="Joh 16:13">John xvi. 13</scripRef>. 2.
What the direction was. (1.) He is told, before any of the servants
could come up to tell him, that three men below want to speak with
him (<scripRef id="Acts.xi-p21.4" osisRef="Bible:Acts.10.19" parsed="|Acts|10|19|0|0" passage="Ac 10:19"><i>v.</i> 19</scripRef>), and he
must arise from his musings, leave off thinking of the vision, and
go down to them, <scripRef id="Acts.xi-p21.5" osisRef="Bible:Acts.10.20" parsed="|Acts|10|20|0|0" passage="Ac 10:20"><i>v.</i>
20</scripRef>. Those that are searching into the meaning of the
words of God, and the visions of the Almighty, should not be always
poring, no, nor always praying, but should sometimes look abroad,
look about them, and they may meet with that which will be of use
to them in their enquiries; for the scripture is in the fulfilling
every day. (2.) He is ordered to <i>go along with the messengers to
Cornelius,</i> though he was a Gentile, <i>doubting nothing.</i> He
must not only go, but go cheerfully, without reluctance or
hesitation, or any scruple concerning the lawfulness of it; not
doubting whether he might go, no, nor whether he ought to go; for
it was his duty "<i>Go with them, for I have sent them:</i> and I
will bear thee out in going along with them, however thou mayest be
censured for it." Note, When we see our call clear to any service,
we should not suffer ourselves to be perplexed with doubts and
scruples concerning it arising from former prejudices or
pre-possessions, or a fear of men's censure. <i>Let every man be
fully persuaded in his own mind, and prove his own work.</i></p>
<p class="indent" id="Acts.xi-p22">II. He receives both them and their
message: <i>He went down to them,</i> <scripRef id="Acts.xi-p22.1" osisRef="Bible:Acts.10.21" parsed="|Acts|10|21|0|0" passage="Ac 10:21"><i>v.</i> 21</scripRef>. So far was he from going out of
the way, or refusing to be spoken with, as one that was shy of
them, or making them tarry, as one that took state upon him, that
he went to them himself, told them he was the person they were
enquiring for. And 1. He favourably receives their message; with
abundance of openness and condescension he asks what their business
is, what they have to say to him: <i>What is the cause wherefore
you are come?</i> and they tell him their errand (<scripRef id="Acts.xi-p22.2" osisRef="Bible:Acts.10.22" parsed="|Acts|10|22|0|0" passage="Ac 10:22"><i>v.</i> 22</scripRef>): "<i>Cornelius,</i> an
officer of the Roman army, a very honest gentleman, and one who has
more religion than most of his neighbours, <i>who fears God above
many</i> (<scripRef id="Acts.xi-p22.3" osisRef="Bible:Neh.7.2" parsed="|Neh|7|2|0|0" passage="Ne 7:2">Neh. vii. 2</scripRef>), who,
though he is not a Jew himself, has carried it so well that he is
<i>of good report among all the people of the Jews</i>—they will
all give him a good word, for a conscientious, sober, charitable
man, so that it will be no discredit to thee to be seen in his
company—he <i>was warned from God,</i>"
<b><i>echrematisthe</i></b>—"<i>he had an oracle from God,</i>
sent to him by an angel" (and the lively oracles of the law of
Moses were given by the disposition of angels), "by which he was
ordered to send for thee to his house (where he is expecting thee,
and ready to bid thee welcome), <i>and to hear words of thee:</i>
they know not what words, but they are such as he may hear from
thee, and not from any one else so well." <i>Faith comes by
hearing.</i> When Peter repeats this, he tells us more fully, they
are <i>words whereby thou and all thy house shall be saved,</i>
<scripRef id="Acts.xi-p22.4" osisRef="Bible:Acts.11.14" parsed="|Acts|11|14|0|0" passage="Ac 11:14"><i>ch.</i> xi. 14</scripRef>. "Come to
him, for an angel bade him send for thee: come to him, for he is
ready to hear and receive the saving words thou hast to bring to
him." 2. He kindly entertained the messengers (<scripRef id="Acts.xi-p22.5" osisRef="Bible:Acts.10.23" parsed="|Acts|10|23|0|0" passage="Ac 10:23"><i>v.</i> 23</scripRef>): <i>He called them in, and
lodged them.</i> He did not bid them go and refresh and repose
themselves in an inn at their own charge, but was himself at the
charge of entertaining them in his own quarters. What was getting
ready for him (<scripRef id="Acts.xi-p22.6" osisRef="Bible:Acts.10.10" parsed="|Acts|10|10|0|0" passage="Ac 10:10"><i>v.</i>
10</scripRef>) they should be welcome to share in; he little
thought what company he should have when he bespoke his dinner, but
God foresaw it. Note, It becomes Christians and ministers to be
hospitable, and ready, according as their ability is, and there is
occasion for it, <i>to entertain strangers.</i> Peter lodged them,
though they were Gentiles, to show how readily he complied with the
design of the vision in eating with Gentiles; for he immediately
took them to eat with him. Though they were two of them servants,
and the other a common soldier, yet Peter thought it not below him
to take them into his house. Probably he did it that he might have
some talk with them about Cornelius and his family; for the
apostles, though they had instructions from the Spirit, yet made
use of other information, as they had occasion for it.</p>
<p class="indent" id="Acts.xi-p23">III. He <i>went with them</i> to Cornelius,
whom he found ready to receive and entertain him. 1. Peter, when he
went with them, was <i>accompanied by certain brethren from
Joppa,</i> where he now was, <scripRef id="Acts.xi-p23.1" osisRef="Bible:Acts.10.23" parsed="|Acts|10|23|0|0" passage="Ac 10:23"><i>v.</i>
23</scripRef>. Six of them went along with him, as we find,
<scripRef id="Acts.xi-p23.2" osisRef="Bible:Acts.11.12" parsed="|Acts|11|12|0|0" passage="Ac 11:12"><i>ch.</i> xi. 12</scripRef>. Either
Peter desired their company, that they might be witnesses of his
proceeding cautiously with reference to the Gentiles, and of the
good ground on which he went, and therefore he invited them
(<scripRef id="Acts.xi-p23.3" osisRef="Bible:Acts.11.12" parsed="|Acts|11|12|0|0" passage="Ac 11:12"><i>ch.</i> xi. 12</scripRef>), or
they offered their service to attend him, and desired they might
have the honour and happiness of being his fellow travellers. This
was one way in which the primitive Christians very much showed
their respect to their ministers: they accompanied them in their
journeys, to keep them in countenance, to be their guard, and, as
there was occasion, to minister to them; with a further prospect
not only of doing them service, but of being edified by their
converse. It is a pity that those who have skill and will to do
good to others by their discourse should want an opportunity for it
by travelling alone. 2. Cornelius, when he was ready to receive
him, <i>had got some friends together of Cesarea.</i> It seems, it
was above a day's journey, nearly two, from Joppa to Cesarea; for
it was <i>the day after</i> they set out that <i>they entered into
Cesarea</i> (<scripRef id="Acts.xi-p23.4" osisRef="Bible:Acts.10.24" parsed="|Acts|10|24|0|0" passage="Ac 10:24"><i>v.</i> 24</scripRef>),
and the afternoon of that day, <scripRef id="Acts.xi-p23.5" osisRef="Bible:Acts.10.30" parsed="|Acts|10|30|0|0" passage="Ac 10:30"><i>v.</i> 30</scripRef>. It is probable that they
travelled on foot; the apostles generally did so. Now when they
came into the house of Cornelius Peter found, (1.) That he was
expected, and this was an encouragement to him. <i>Cornelius waited
for them,</i> and such a guest was worth waiting for; nor can I
blame him if he waited with some impatience, longing to know what
that mighty thing was which an angel bade him expect to hear from
Peter. (2.) That he was expected by many, and this was a further
encouragement to him. As Peter brought some with him to partake of
the spiritual gift he had now to dispense, so <i>Cornelius had
called together,</i> not only his own family, but <i>kinsmen and
near friends,</i> to partake with him of the heavenly instructions
he expected from Peter, which would give Peter a larger opportunity
of doing good. Note, We should not covet to eat our spiritual
morsels alone, <scripRef id="Acts.xi-p23.6" osisRef="Bible:Job.31.17" parsed="|Job|31|17|0|0" passage="Job 31:17">Job xxxi.
17</scripRef>. It ought to be both given and taken as a piece of
kindness and respect to our kindred and friends to invite them to
join with us in religious exercises, to go with us to hear a
sermon. What Cornelius ought to do he thought his kinsmen and
friends ought to do too; and therefore let them come and hear it at
the first hand, that it may be no surprise to them to see him
change upon it.</p>
<p class="indent" id="Acts.xi-p24">IV. Here is the first interview between
Peter and Cornelius, in which we have, 1. The profound and indeed
undue respect and honour which Cornelius paid to Peter (<scripRef id="Acts.xi-p24.1" osisRef="Bible:Acts.10.25" parsed="|Acts|10|25|0|0" passage="Ac 10:25"><i>v.</i> 25</scripRef>): <i>He met him as he
was coming in,</i> and instead of taking him in his arms, and
embracing him as a friend, which would have been very acceptable to
Peter, <i>he fell down at his feet, and worshipped him;</i> some
think, as a prince and a great man, according to the usage of the
eastern countries; others think, as an incarnate deity, or as if he
took him to be the Messiah himself. His worshipping a man was
indeed culpable; but, considering his present ignorance, it was
excusable, nay, and it was an evidence of something in him that was
very commendable—and that was a great veneration for divine and
heavenly things: no wonder if, till he was better informed, he took
him to be the Messiah, and therefore worshipped him, whom he was
ordered to send for by an angel from heaven. But the worshipping of
his pretended successor, who is not only a man, but a sinful man,
the man of sin himself, is altogether inexcusable, and such an
absurdity as would be incredible if we were not told before that
all <i>the world would worship the beast,</i> <scripRef id="Acts.xi-p24.2" osisRef="Bible:Rev.13.4" parsed="|Rev|13|4|0|0" passage="Re 13:4">Rev. xiii. 4</scripRef>. 2. Peter's modest and indeed
just and pious refusal of this honour that was done him (<scripRef id="Acts.xi-p24.3" osisRef="Bible:Acts.10.26" parsed="|Acts|10|26|0|0" passage="Ac 10:26"><i>v.</i> 26</scripRef>): <i>He took him up</i>
into his arms, with his own hands (though time was when he little
thought he should ever either receive so much respect from or show
so much affection to an uncircumcised Gentile), <i>saying, "Stand
up, I myself also am a man,</i> and therefore not to be worshipped
thus." The good angels of the churches, like the good angels of
heaven, cannot bear to have the least of that honour shown to them
which is due to God only. <i>See thou do it not,</i> saith the
angel to John (<scripRef id="Acts.xi-p24.4" osisRef="Bible:Rev.19.10 Bible:Rev.22.9" parsed="|Rev|19|10|0|0;|Rev|22|9|0|0" passage="Re 19:10,22:9">Rev. xix. 10;
xxii. 9</scripRef>), and in like manner the apostle to Cornelius.
How careful was Paul <i>that no man should think of him above what
he saw in him!</i> <scripRef id="Acts.xi-p24.5" osisRef="Bible:2Cor.12.6" parsed="|2Cor|12|6|0|0" passage="2Co 12:6">2 Cor. xii.
6</scripRef>. Christ's faithful servants could better bear to be
vilified than to be deified. Peter did not entertain a surmise that
his great respect for him, though excessive, might contribute to
the success of his preaching, and therefore if he will be deceived
let him be deceived; no, let him know that Peter is a man, that
<i>the treasure is in earthen vessels,</i> that he may value the
treasure for its own sake.</p>
<p class="indent" id="Acts.xi-p25">V. The account which Peter and Cornelius
give to each other, and to the company, of the hand of Heaven in
bringing them together: <i>As he talked with
him</i>—<b><i>synomilon auto,</i></b> <i>he went in,</i> <scripRef id="Acts.xi-p25.1" osisRef="Bible:Acts.10.27" parsed="|Acts|10|27|0|0" passage="Ac 10:27"><i>v.</i> 27</scripRef>. Peter went in, talking
familiarly with Cornelius, endeavouring, by the freedom of his
converse with him, to take off something of that dread which he
seemed to have of him; and, when he came in, <i>he found many that
were come together,</i> more than he expected, which added
solemnity, as well as opportunity of doing good, to this service.
Now,</p>
<p class="indent" id="Acts.xi-p26">1. Peter declares the direction God gave to
him to come to those Gentiles, <scripRef id="Acts.xi-p26.1" osisRef="Bible:Acts.10.28-Acts.10.29" parsed="|Acts|10|28|10|29" passage="Ac 10:28,29"><i>v.</i> 28, 29</scripRef>. They knew it had never
been allowed by the Jews, but always looked upon as an <i>unlawful
thing,</i> <b><i>athemiton</i></b>—<i>an abomination, for a man
that is a Jew,</i> a native Jew as I am, <i>to keep company or come
unto one of another nation,</i> a stranger, an uncircumcised
Gentile. It was not made so by the law of God, but by the decree of
their wise men, which they looked upon to be no less binding. They
did not forbid them to converse or traffic with Gentiles in the
street or shop, or upon the exchange, but to eat with them. Even in
Joseph's time, the Egyptians and Hebrews could not eat together,
<scripRef id="Acts.xi-p26.2" osisRef="Bible:Gen.43.32" parsed="|Gen|43|32|0|0" passage="Ge 43:32">Gen. xliii. 32</scripRef>. The three
children <i>would not defile themselves with the king's meat,</i>
<scripRef id="Acts.xi-p26.3" osisRef="Bible:Dan.1.8" parsed="|Dan|1|8|0|0" passage="Da 1:8">Dan. i. 8</scripRef>. They might not
come into the house of a Gentile, for they looked upon it to be
ceremonially polluted. Thus scornfully did the Jews look upon the
Gentiles, who were not behindhand with them in contempt, as appears
by many passages in the Latin poets. "<i>But now,</i>" saith Peter,
"<i>God hath shown me,</i> by a vision, <i>that I should not call
any man common or unclean,</i> nor refuse to converse with any man
for the sake of his country." Peter, who had taught his new
converts to <i>save themselves from the untoward generation of
wicked men</i> (<scripRef id="Acts.xi-p26.4" osisRef="Bible:Acts.2.40" parsed="|Acts|2|40|0|0" passage="Ac 2:40"><i>ch.</i> ii.
40</scripRef>), is now himself taught to join himself with the
towardly generation of devout Gentiles. Ceremonial characters were
abolished, that more regard might be had to moral ones. Peter
thought it necessary to let them know how he came to change his
mind in this matter, and that it was by a divine revelation, lest
he should be upbraided with it as having used lightness. God having
thus taken down the partition-wall, (1.) He assures them of his
readiness to do them all the good offices he could; that, when he
kept at a distance, it was not out of any personal disgust to them,
but only because he wanted leave from heaven, and, having now
received permission, he was at their service: "<i>Therefore came I
unto you without gainsaying, as soon as I was sent for,</i> ready
to preach the same gospel to you that I have preached to the Jews."
The disciples of Christ could not but have some notion of the
preaching of the gospel to the Gentiles, but they imagined it must
be only to those Gentiles that were first proselyted to the Jewish
religion, which mistake Peter acknowledges was not rectified. (2.)
He enquires wherein he might be serviceable to them: "<i>I ask,
therefore, for what intent you have sent for me?</i> What do you
expect from me, or what business have you with me?" Note, Those
that desire the help of God's ministers ought to look well to it
that they propose right ends to themselves in it, and do it with a
good intention.</p>
<p class="indent" id="Acts.xi-p27">2. Cornelius declares the directions God
gave to him to send for Peter, and that it was purely in obedience
to those directions that he had sent for him. Then we are right in
our aims, in sending for and attending on a gospel-ministry, when
we did it with a regard to the divine appointment instituting that
ordinance and requiring us to make use of it. Now,</p>
<p class="indent" id="Acts.xi-p28">(1.) Cornelius gives an account of the
angel's appearing to him, and ordering him to send for Peter; not
as glorying in it, but as that which warranted his expectation of a
message from heaven by Peter. [1.] He tells how this vision found
him employed (<scripRef id="Acts.xi-p28.1" osisRef="Bible:Acts.10.30" parsed="|Acts|10|30|0|0" passage="Ac 10:30"><i>v.</i>
30</scripRef>): <i>Four days ago I was fasting until this hour,</i>
this hour of the day that it is now when Peter came, about the
middle of the afternoon. By this it appears that religious fasting,
in order to the greater seriousness and solemnity of praying, was
used by devout people who were not Jews; <i>the king of Nineveh
proclaimed a fast,</i> <scripRef id="Acts.xi-p28.2" osisRef="Bible:Jonah.3.5" parsed="|Jonah|3|5|0|0" passage="Jon 3:5">Jonah iii.
5</scripRef>. Some give these words another sense: <i>From four
days ago I have been fasting until this hour;</i> as if he had
eaten no meat, or at least no meal, from that time to this. But it
comes in as an introduction to the story of the vision; and
therefore the former must be the meaning. <i>He was at the ninth
hour praying in his house,</i> not in the synagogue, but at home.
<i>I will that men pray</i> wherever they dwell. His praying in his
house intimates that it was not a secret prayer in his closet, but
in a more public room of his house, with his family about him; and
perhaps after prayer he retired, and had this vision. Observe,
<i>At the ninth hour of the day,</i> three of the clock in the
afternoon, most people were travelling or trading, working in the
fields, visiting their friends, taking their pleasure, or taking a
nap after dinner; yet then Cornelius was at his devotions, which
shows how much he made religion his business; and then it was that
he had this message from heaven. Those that would hear comfortably
from God must be much in speaking to him. [2.] He describes the
messenger that brought him this message from heaven: <i>There stood
a man before me in bright clothing,</i> as Christ's was when he was
transfigured, and that of the two angels who appeared at Christ's
resurrection (<scripRef id="Acts.xi-p28.3" osisRef="Bible:Luke.24.4" parsed="|Luke|24|4|0|0" passage="Lu 24:4">Luke xxiv. 4</scripRef>),
and at his ascension (<scripRef id="Acts.xi-p28.4" osisRef="Bible:Acts.1.10" parsed="|Acts|1|10|0|0" passage="Ac 1:10"><i>ch.</i> i.
10</scripRef>), showing their relation to the world of light. [3.]
He repeats the message that was sent to him (<scripRef id="Acts.xi-p28.5" osisRef="Bible:Acts.10.31-Acts.10.32" parsed="|Acts|10|31|10|32" passage="Ac 10:31,32"><i>v.</i> 31, 32</scripRef>), just as we had it,
<scripRef id="Acts.xi-p28.6" osisRef="Bible:Acts.10.4-Acts.10.6" parsed="|Acts|10|4|10|6" passage="Ac 10:4-6"><i>v.</i> 4-6</scripRef>. Only here
it is said, <i>thy prayer is heard.</i> We are not told what his
prayer was; but if this message was an answer to it, and it should
seem it was, we may suppose that finding the deficiency of natural
light, and that it left him at a loss how to obtain the pardon of
his sin and the favour of God, he prayed that God would make some
further discoveries of himself and of the way of salvation to him.
"Well," saith the angel, "<i>send for Peter,</i> and he shall give
thee such a discovery."</p>
<p class="indent" id="Acts.xi-p29">(2.) He declares his own and his friends'
readiness to receive the message Peter had to deliver (<scripRef id="Acts.xi-p29.1" osisRef="Bible:Acts.10.33" parsed="|Acts|10|33|0|0" passage="Ac 10:33"><i>v.</i> 33</scripRef>): <i>Immediately
therefore I sent to thee,</i> as I was directed, <i>and thou hast
well done that thou hast come</i> to us, though we are Gentiles.
Note, Faithful ministers do well to come to people that are willing
and desirous to receive instruction from them; to come when they
are sent for; it is as good a deed as they can do. Well, Peter is
come to do his part; but will they do theirs? Yes. "Thou art here
prepared to speak, and we are here prepared to hear," <scripRef id="Acts.xi-p29.2" osisRef="Bible:1Sam.3.9-1Sam.3.10" parsed="|1Sam|3|9|3|10" passage="1Sa 3:9,10">1 Sam. iii. 9, 10</scripRef>. Observe, [1.]
Their religious attendance upon the word: "<i>We are all here
present before God;</i> we are here in a religious manner, are here
as worshippers" (they thus compose themselves into a serious solemn
frame of spirit): "<i>therefore,</i> because thou art come to us by
such a warrant, on such an errand, because we have such a price in
our hand as we never had before and perhaps may never have again,
we are ready now at this time of worship, here in this place of
worship" (though it was in a private house): "<i>we are
present,</i> <b><i>paresmen</i></b>—<i>we are at the business,</i>
and are ready to come at a call." If we would have God's special
presence at an ordinance, we must be there with a special presence,
an ordinance presence: <i>Here I am. "We are all present,</i> all
that were invited; we, and all that belong to us; we, and all that
is within us." The whole of the man must be present; not the body
here, and the heart, with the fool's eyes, in the ends of the
earth. But that which makes it indeed a religious attendance is,
<i>We are present before God.</i> In holy ordinances we present
ourselves unto the Lord, and we must be as before him, as those
that see his eye upon us. [2.] The intention of this attendance:
"<i>We are present to hear all things that are commanded thee of
God,</i> and given thee in charge to be delivered to us." Observe,
<i>First,</i> Peter was there to preach all things that were
commanded him of God; for, as he had an ample commission to preach
the gospel, so he had full instructions what to preach.
<i>Secondly,</i> They were ready to hear, not whatever he pleased
to say, but what he was commanded of God to say. The truths of
Christ were not communicated to the apostles to be published or
stifled as they thought fit, but entrusted with them to be
published to the world. "We are ready to hear <i>all,</i> to come
at the beginning of the service and stay to the end, and be
attentive all the while, else how can we hear all? We are desirous
to hear all that thou art commissioned to preach, though it be ever
so displeasing to flesh and blood, and ever so contrary to our
former notions or present secular interests. We are ready to hear
all, and therefore let nothing be kept back that is profitable for
us."</p>
</div><scripCom id="Acts.xi-p29.3" osisRef="Bible:Acts.10.34-Acts.10.43" parsed="|Acts|10|34|10|43" passage="Ac 10:34-43" type="Commentary"/><div class="Commentary" id="Bible:Acts.10.34-Acts.10.43">
<h4 id="Acts.xi-p29.4">Peter Preaches in the House of
Cornelius.</h4>
<p class="passage" id="Acts.xi-p30">34 Then Peter opened <i>his</i> mouth, and said,
Of a truth I perceive that God is no respecter of persons:  
35 But in every nation he that feareth him, and worketh
righteousness, is accepted with him.   36 The word which
<i>God</i> sent unto the children of Israel, preaching peace by
Jesus Christ: (he is Lord of all:)   37 That word, <i>I
say,</i> ye know, which was published throughout all Judæa, and
began from Galilee, after the baptism which John preached;  
38 How God anointed Jesus of Nazareth with the Holy Ghost and with
power: who went about doing good, and healing all that were
oppressed of the devil; for God was with him.   39 And we are
witnesses of all things which he did both in the land of the Jews,
and in Jerusalem; whom they slew and hanged on a tree:   40
Him God raised up the third day, and showed him openly;   41
Not to all the people, but unto witnesses chosen before of God,
<i>even</i> to us, who did eat and drink with him after he rose
from the dead.   42 And he commanded us to preach unto the
people, and to testify that it is he which was ordained of God
<i>to be</i> the Judge of quick and dead.   43 To him give all
the prophets witness, that through his name whosoever believeth in
him shall receive remission of sins.</p>
<p class="indent" id="Acts.xi-p31">We have here Peter's sermon preached to
Cornelius and his friends: that is, an abstract or summary of it;
for we have reason to think that he did with many other words
testify and exhort to this purport. It is intimated that he
expressed himself with a great deal of solemnity and gravity, but
with freedom and copiousness, in that phrase, <i>he opened his
mouth, and spoke,</i> <scripRef id="Acts.xi-p31.1" osisRef="Bible:Acts.10.34" parsed="|Acts|10|34|0|0" passage="Ac 10:34"><i>v.</i>
34</scripRef>. <i>O ye Corinthians, our mouth is open to you,</i>
saith Paul, <scripRef id="Acts.xi-p31.2" osisRef="Bible:2Cor.6.11" parsed="|2Cor|6|11|0|0" passage="2Co 6:11">2 Cor. vi. 11</scripRef>.
"You shall find us communicative, if we but find you inquisitive."
Hitherto the mouths of the apostles had been shut to the
uncircumcised Gentiles, they had nothing to say to them; but now
God gave unto them, as he did to Ezekiel, <i>the opening of the
mouth.</i> This excellent sermon of Peter's is admirably suited to
the circumstances of those to whom he preached it; for it was a new
sermon.</p>
<p class="indent" id="Acts.xi-p32">I. Because they were Gentiles to whom he
preached. He shows that, notwithstanding this, they were interested
in the gospel of Christ, which he had to preach, and entitled to
the benefit of it, upon an equal footing with the Jews. It was
necessary that this should be cleared, or else with what comfort
could either he preach or they hear? He therefore lays down this as
an undoubted principle, <i>that God is no respecter of persons;
doth not know favour in judgment,</i> as the Hebrew phrase is;
which magistrates are forbidden to do (<scripRef id="Acts.xi-p32.1" osisRef="Bible:Deut.1.17 Bible:Deut.16.19 Bible:Prov.24.23" parsed="|Deut|1|17|0|0;|Deut|16|19|0|0;|Prov|24|23|0|0" passage="De 1:17,16:19,Pr 24:23">Deut. i. 17; xvi. 19; Prov. xxiv.
23</scripRef>), and are blamed for doing, <scripRef id="Acts.xi-p32.2" osisRef="Bible:Ps.82.2" parsed="|Ps|82|2|0|0" passage="Ps 82:2">Ps. lxxxii. 2</scripRef>. And it is often said of God
that he doth not respect persons, <scripRef id="Acts.xi-p32.3" osisRef="Bible:Deut.10.17 Bible:2Chr.19.7 Bible:Job.34.19 Bible:Rom.2.11 Bible:Col.3.25 Bible:1Pet.1.17" parsed="|Deut|10|17|0|0;|2Chr|19|7|0|0;|Job|34|19|0|0;|Rom|2|11|0|0;|Col|3|25|0|0;|1Pet|1|17|0|0" passage="De 10:17,2Ch 19:7,Job 34:19,Ro 2:11,Col 3:25,1Pe 1:17">Deut. x.
17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Col. iii. 25; 1
Pet. i. 17</scripRef>. He doth not give judgment in favour of a man
for the sake of any external advantage foreign to the merits of the
cause. God never perverts judgment upon personal regards and
considerations, nor countenances a wicked man in a wicked thing for
the sake of his beauty, or stature, his country, parentage,
relations, wealth, or honour in the world. God, as a benefactor,
gives favours arbitrarily and by sovereignty (<scripRef id="Acts.xi-p32.4" passage="De 7:7,8,9:5,6,Mt 20:10">Deut. vii. 7, 8; ix. 5, 6; Matt. xx.
10</scripRef>); but he does not, as a judge, so give sentence;
<i>but in every nation,</i> and under ever denomination, <i>he that
fears God and works righteousness is accepted of him,</i> <scripRef id="Acts.xi-p32.5" osisRef="Bible:Acts.10.35" parsed="|Acts|10|35|0|0" passage="Ac 10:35"><i>v.</i> 35</scripRef>. The case is plainly
thus—</p>
<p class="indent" id="Acts.xi-p33">1. God never did, nor ever will, justify
and save a wicked Jew that lived and died impenitent, though he was
<i>of the seed of Abraham,</i> and a <i>Hebrew of the Hebrews,</i>
and had all the honour and advantages that attended circumcision.
He does and will render <i>indignation and wrath, tribulation and
anguish, upon every soul of man that doeth evil;</i> and <i>of the
Jew first,</i> whose privileges and professions, instead of
screening him from the judgment of God, will but aggravate his
guilt and condemnation. See <scripRef id="Acts.xi-p33.1" osisRef="Bible:Rom.2.3 Bible:Rom.2.8 Bible:Rom.2.9 Bible:Rom.2.17" parsed="|Rom|2|3|0|0;|Rom|2|8|0|0;|Rom|2|9|0|0;|Rom|2|17|0|0" passage="Ro 2:3,8,9,17">Rom.
ii. 3, 8, 9, 17</scripRef>. Though God has favoured the Jews, above
other nations, with the dignities of visible church-membership, yet
he will not therefore accept of any particular persons of that
dignity, if they allow themselves in immoralities contradictory to
their profession; and particularly in persecution, which was now,
more than any other, the national sin of the Jews.</p>
<p class="indent" id="Acts.xi-p34">2. He never did, nor ever will, reject or
refuse an honest Gentile, who, though he has not the privileges and
advantages that the Jews have, yet, like Cornelius, fears God, and
worships him, and works righteousness, that is, is just and
charitable towards all men, who lives up to the light he has, both
in a sincere devotion and in a regular conversation. Whatever
nation he is of, though ever so far remote from kindred to the seed
of Abraham, though ever so despicable, nay, though in ever so ill a
name, that shall be no prejudice to him. God judges of men by their
hearts, not by their country or parentage; and, wherever he finds
an upright man, he will be found an upright God, <scripRef id="Acts.xi-p34.1" osisRef="Bible:Ps.18.25" parsed="|Ps|18|25|0|0" passage="Ps 18:25">Ps. xviii. 25</scripRef>. Observe, <i>Fearing God, and
working righteousness,</i> must go together; for, as righteousness
towards men is a branch of true religion, so religion towards God
is a branch of universal righteousness. Godliness and honesty must
go together, and neither will excuse for the want of the other.
But, where these are predominant, no doubt is to be made of
acceptance with God. Not that any man, since the fall, can obtain
the favour of God otherwise than through the mediation of Jesus
Christ, and by the grace of God in him; but those that have not the
knowledge of him, and therefore cannot have an explicit regard to
him, may yet receive grace from God for his sake, <i>to fear God
and to work righteousness;</i> and wherever God gives grace to do
so, as he did to Cornelius, he will, through Christ, accept the
work of his own hands. Now, (1.) This was always a truth, before
Peter perceived it, <i>that God respecteth no man's person;</i> it
was the fixed rule of judgment from the beginning: <i>If thou doest
well, shalt thou not be accepted? And, if not well, sin,</i> and
the punishment of it, <i>lie at the door,</i> <scripRef id="Acts.xi-p34.2" osisRef="Bible:Gen.4.7" parsed="|Gen|4|7|0|0" passage="Ge 4:7">Gen. iv. 7</scripRef>. God will not ask in the great day
what country men were of, but what they were, what they did, and
how they stood affected towards him and towards their neighbours;
and, if men's personal characters received neither advantage nor
disadvantage from the great difference that existed between Jews
and Gentiles, much less from any less difference of sentiments and
practices that may happen to be among Christians themselves, as
those <i>about meats and days,</i> <scripRef id="Acts.xi-p34.3" osisRef="Bible:Rom.14.1-Rom.14.23" parsed="|Rom|14|1|14|23" passage="Ro 14:1-23">Rom. xiv</scripRef>. It is certain <i>the kingdom of
God is not meat and drink, but righteousness, and peace, and joy in
the Holy Ghost;</i> and he that in these things serveth Christ is
accepted of God, and ought to be approved of men; for dare we
reject those whom God doth not? (2.) Yet now it was made more clear
than it had been; this great truth had been darkened by the
covenant of peculiarity made with Israel, and the badges of
distinction put upon them; the ceremonial law was a wall of
partition between them and other nations; it is true that in it
<i>God favoured that nation</i> (<scripRef id="Acts.xi-p34.4" osisRef="Bible:Rom.3.1-Rom.3.2 Bible:Rom.9.4" parsed="|Rom|3|1|3|2;|Rom|9|4|0|0" passage="Ro 3:1,2,9:4">Rom. iii. 1, 2; ix. 4</scripRef>), and thence
particular persons among them were ready to infer that they were
sure of God's acceptance, though they lived as they listed, and
that no Gentile could possibly be accepted of God. God had said a
great deal by the prophets to prevent and rectify this mistake, but
now at length he doth it effectually, by abolishing the covenant of
peculiarity, repealing the ceremonial law, and so setting the
matter at large, and placing both Jew and Gentile upon the same
level before God; and Peter is here made to perceive it, by
comparing the vision which he had with that which Cornelius had.
Now <i>in Christ Jesus,</i> it is plain, <i>neither circumcision
availeth any thing, nor uncircumcision,</i> <scripRef id="Acts.xi-p34.5" osisRef="Bible:Gal.5.6 Bible:Col.3.11" parsed="|Gal|5|6|0|0;|Col|3|11|0|0" passage="Ga 5:6,Col 3:11">Gal. v. 6; Col. iii. 11</scripRef>.</p>
<p class="indent" id="Acts.xi-p35">II. Because they were Gentiles inhabiting a
place within the confines of the land of Israel, he refers them to
what they themselves could not but know concerning the life and
doctrine, the preaching and miracles, the death and sufferings of
our Lord Jesus: for these were things the report of which spread
into every corner of the nation, <scripRef id="Acts.xi-p35.1" osisRef="Bible:Acts.10.37" parsed="|Acts|10|37|0|0" passage="Ac 10:37"><i>v.</i> 37</scripRef>, &amp;c. It facilitates the work
of ministers, when they deal with such as have some knowledge of
the things of God, to which they may appeal, and on which they may
build.</p>
<p class="indent" id="Acts.xi-p36">1. They knew in general, <i>the word,</i>
that is, the gospel, <i>which God sent to the children of Israel:
That word, I say, you know,</i> <scripRef id="Acts.xi-p36.1" osisRef="Bible:Acts.10.37" parsed="|Acts|10|37|0|0" passage="Ac 10:37"><i>v.</i> 37</scripRef>. Though the Gentiles were not
admitted to hear it (Christ and his disciples were <i>not sent but
to the lost sheep of the house of Israel</i>), yet they could not
but hear of it: it was all the talk both of city and country. We
are often told in the gospels how the fame of Christ went into all
parts of Canaan, when he was on earth, as afterwards the fame of
his gospel went into all parts of the world, <scripRef id="Acts.xi-p36.2" osisRef="Bible:Rom.10.18" parsed="|Rom|10|18|0|0" passage="Ro 10:18">Rom. x. 18</scripRef>. That word, that divine word, that
word of power and grace, <i>you know.</i> (1.) What the purport of
this word was. God by it <i>published the glad tidings of peace by
Jesus Christ,</i> so it should be read—<b><i>euangelizomenos
eirenev.</i></b> It is God himself that proclaims <i>peace,</i> who
justly might have proclaimed war. He lets the world of mankind know
that he is willing to be at peace with them through Jesus Christ;
in him he was <i>reconciling the world to himself.</i> (2.) To whom
it was sent—to the children of Israel, in the first place. The
prime offer is made to them; this all their neighbours heard of,
and were ready to envy them those advantages of the gospel, more
than they ever envied them those of their law. <i>Then said they
among the heathen, The Lord hath done great things for them,</i>
<scripRef id="Acts.xi-p36.3" osisRef="Bible:Ps.126.2" parsed="|Ps|126|2|0|0" passage="Ps 126:2">Ps. cxxvi. 2</scripRef>.</p>
<p class="indent" id="Acts.xi-p37">2. They knew the several matters of fact
relating to this word of the gospel sent to Israel. (1.) They knew
the baptism of repentance which John preached by way of
introduction to it, and in which the gospel first began, <scripRef id="Acts.xi-p37.1" osisRef="Bible:Mark.1.1" parsed="|Mark|1|1|0|0" passage="Mk 1:1">Mark i. 1</scripRef>. They knew what an
extraordinary man John was, and what a direct tendency his
preaching had to <i>prepare the way of the Lord.</i> They knew what
great flocking there was to his baptism, what an interest he had,
and what he did. (2.) They knew that immediately after John's
baptism the gospel of Christ, that word of <i>peace, was published
throughout all Judea,</i> and that it took its rise from Galilee.
The twelve apostles, and seventy disciples, and our Master himself,
published these glad tidings in all parts of the land; so that we
may suppose there was not a town or village in all the land of
Canaan but had had the gospel preached in it. (3.) They knew that
Jesus of Nazareth, when he was here upon earth, <i>went about doing
good.</i> They knew what a benefactor he was to that nation, both
to the souls and the bodies of men; how he made it his business to
do good to all, and never did hurt to any. He was not idle, but
still doing; not selfish, but doing good; did not confine himself
to one place, nor wait till people came to him to seek his help,
but went to them, went about from place to place, and wherever he
came he was doing good. Hereby he showed <i>that he was sent of
God, who is good and does good;</i> and does good because he is
good: and who hereby <i>left not himself without witness</i> to the
world, <i>in that he did good,</i> <scripRef id="Acts.xi-p37.2" osisRef="Bible:Acts.14.17" parsed="|Acts|14|17|0|0" passage="Ac 14:17"><i>ch.</i> xiv. 17</scripRef>. And in this he hath set
us an example of indefatigable industry in serving God and our
generation; for we came into the world that we might do all the
good we can in it; and therein, like Christ, we must always abide
and abound. (4.) They knew more particularly that he <i>healed all
that were oppressed of the devil,</i> and helped them from under
his oppressing power. By this it appeared not only that he was sent
of God, as it was a kindness to men, but that he was sent to
<i>destroy the works of the devil;</i> for thus he obtained many a
victory over him. (5.) They knew that the Jews put him to death;
they <i>slew</i> him by <i>hanging him on a tree.</i> When Peter
preached to the Jews, he said <i>whom you slew;</i> but now that he
preached to the Gentiles it is whom <i>they</i> slew; they, to whom
he had done and designed so much good. All this they knew; but lest
they should think it was only a report, and was magnified, as
reports usually are, more than the truth, Peter, for himself and
the rest of the apostles, attested it (<scripRef id="Acts.xi-p37.3" osisRef="Bible:Acts.10.39" parsed="|Acts|10|39|0|0" passage="Ac 10:39"><i>v.</i> 39</scripRef>): <i>We are witnesses,</i>
eye-witnesses, of <i>all things which he did;</i> and ear-witnesses
of the doctrine which he preached, <i>both in the land of the Jews
and in Jerusalem,</i> in city and country.</p>
<p class="indent" id="Acts.xi-p38">3. They did know, or might know, by all
this, that he had a commission from heaven to preach and act as he
did. This he still harps upon in his discourse, and takes all
occasions to hint it to them. Let them know, (1.) That this Jesus
<i>is Lord of all;</i> it comes in in a parenthesis, but is the
principal proposition intended to be proved, that Jesus Christ, by
whom peace is made between God and man, <i>is Lord of all;</i> not
only as <i>God over all blessed for evermore,</i> but as Mediator,
<i>all power both in heaven and on earth</i> is put into his hand,
and all judgment committed to him. He is Lord of angels; they are
all his humble servants. He is Lord of the powers of darkness, for
he hath triumphed over them. He is king of nations, has a power
over all flesh. He is king of saints, all the children of God are
his scholars, his subjects, his soldiers. (2.) That <i>God anointed
him with the Holy Ghost and with power;</i> he was both authorized
and enabled to do what he did by a divine anointing, whence he was
called <i>Christ—the Messiah, the anointed One.</i> The Holy Ghost
descended upon him at his baptism, and he was full of power both in
preaching and working miracles, which was the seal of a divine
mission. (3.) That <i>God was with him,</i> <scripRef id="Acts.xi-p38.1" osisRef="Bible:Acts.10.38" parsed="|Acts|10|38|0|0" passage="Ac 10:38"><i>v.</i> 38</scripRef>. His works were wrought in God.
God not only sent him, but was present with him all along, owned
him, stood by him, and carried him on in all his services and
sufferings. Note, Those whom God anoints he will accompany; he will
himself be with those to whom he has given his Spirit.</p>
<p class="indent" id="Acts.xi-p39">III. Because they had had no more certain
information concerning this Jesus, Peter declares to them his
resurrection from the dead, and the proofs of it, that they might
not think that when he was slain there was an end of him. Probably,
they had heard at Cesarea some talk of his having risen from the
dead; but the talk of it was soon silenced by that vile suggestion
of the Jews, that <i>his disciples came by night and stole him
away.</i> And therefore Peter insists upon this as the main support
of that word which preacheth peace by Jesus Christ. 1. The power by
which he arose is incontestably divine (<scripRef id="Acts.xi-p39.1" osisRef="Bible:Acts.10.40" parsed="|Acts|10|40|0|0" passage="Ac 10:40"><i>v.</i> 40</scripRef>): <i>Him God raised up the third
day,</i> which not only disproved all the calumnies and accusations
he was laid under by men, but effectually proved God's acceptance
of the satisfaction he made for the sin of man by the blood of his
cross. He did not break prison, but had a legal discharge. <i>God
raised him up.</i> 2. The proofs of his resurrection were
incontestably clear; for God <i>showed him openly. He gave him to
be made manifest</i>—<b><i>edoken auton emphane genesthai,</i></b>
to be visible, evidently so; so he appears, as that it appears
beyond contradiction to be him, and not another. It was such a
showing of him as amounted to a demonstration of the truth of his
resurrection. He showed him not publicly indeed (it was not open in
this sense), but evidently; <i>not to all the people,</i> who had
been the witnesses of his death. By resisting all the evidences he
had given them of his divine mission in his miracles, they had
forfeited the favour of being eye-witnesses of this great proof of
it. Those who immediately forged and promoted that lie of his being
stolen away were justly given up to strong delusions to believe it,
and not suffered to be undeceived by his being shown to all the
people; and so much the greater shall be the blessedness of those
<i>who have not seen, and yet have believed—Nec ille se in vulgus
edixit, ne impii errore, liberarentur; ut et fides non præmio
mediocri destinato difficultate constaret—He showed not himself to
the people at large, lest the impious among them should have been
forthwith loosed from their error, and that faith, the reward of
which is so ample, might be exercised with a degree of
difficulty.</i>—Tertul. Apol. cap. 11. But, though all the people
did not see him, a sufficient number saw him to attest the truth of
his resurrection. The testator's declaring his last will and
testament needs not to be before all the people; it is enough that
it be done before a competent number of credible witnesses; so the
resurrection of Christ was proved before sufficient witnesses. (1.)
They were not so by chance, but they were <i>chosen before of
God</i> to be witnesses of it, and, in order to this, had their
education under the Lord Jesus, and intimate converse with him,
that, having known him so intimately before, they might the better
be assured it was he. (2.) They had not a sudden and transient view
of him, but a great deal of free conversation with him: <i>They did
eat and drink with him after he rose from the dead.</i> This
implies that they saw him eat and drink, witness their dining with
him at the sea of Tiberias, and the two disciples supping with him
at Emmaus; and this proved that he had a true and real body. But
this was not all; they saw him without any terror or consternation,
which might have rendered them incompetent witnesses, for they saw
him so frequently, and he conversed with them so familiarly, that
<i>they did eat and drink with him.</i> It is brought as a proof of
the clear view which the nobles of Israel had of the glory of God
(<scripRef id="Acts.xi-p39.2" osisRef="Bible:Exod.24.11" parsed="|Exod|24|11|0|0" passage="Ex 24:11">Exod. xxiv. 11</scripRef>), that
<i>they saw God, and did eat and drink.</i></p>
<p class="indent" id="Acts.xi-p40">IV. He concludes with an inference from all
this, that therefore that which they all ought to do was to believe
in this Jesus: he was sent to tell Cornelius what he must do, and
it is this; his praying and his giving alms were very well, but one
thing he lacked, he must believe in Christ. Observe,</p>
<p class="indent" id="Acts.xi-p41">1. Why he must believe in him. Faith has
reference to a testimony, and the Christian faith is <i>built upon
the foundation of the apostles and prophets,</i> it is built upon
the testimony given by them. (1.) By the apostles. Peter as foreman
speaks for the rest, that <i>God commanded them,</i> and gave them
in charge, to <i>preach to the people, and to testify</i>
concerning Christ; so that their testimony was not only credible,
but authentic, and what we may venture upon. Their testimony is
God's testimony; and they are his witnesses to the world. They do
not only say it as matter of news, but testify it as matter of
record, by which men must be judged. (2.) By the prophets of the
Old Testament, whose testimony beforehand, not only concerning his
sufferings, but concerning the design and intention of them, very
much corroborates the apostles' testimony concerning them
(<scripRef id="Acts.xi-p41.1" osisRef="Bible:Acts.10.43" parsed="|Acts|10|43|0|0" passage="Ac 10:43"><i>v.</i> 43</scripRef>): <i>To him
give all the prophets witness.</i> We have reason to think that
Cornelius and his friends were no strangers to the writings of the
prophets. Out of the mouth of these two clouds of witnesses, so
exactly agreeing, <i>this word is established.</i></p>
<p class="indent" id="Acts.xi-p42">2. What they must believe concerning him.
(1.) That we are all accountable to Christ as our Judge; this the
apostles were commanded to testify to the world, that this Jesus is
<i>ordained of God to be the Judge of the quick and dead,</i>
<scripRef id="Acts.xi-p42.1" osisRef="Bible:Acts.10.42" parsed="|Acts|10|42|0|0" passage="Ac 10:42"><i>v.</i> 42</scripRef>. He is
empowered to prescribe the terms of salvation, that rule by which
we must be judged, to give laws both to <i>quick and dead,</i> both
to Jew and Gentile; and he is appointed to determine the
everlasting condition of all the children of men at the great day,
of those that shall be found alive and of those that shall be
raised from the dead. He hath assured us of this, <i>in that he
hath raised him from the dead</i> (<scripRef id="Acts.xi-p42.2" osisRef="Bible:Acts.17.31" parsed="|Acts|17|31|0|0" passage="Ac 17:31"><i>ch.</i> xvii. 31</scripRef>), so that it is the great
concern of every one of us, in the belief of this, to seek his
favour, and to make him our friend. (2.) That if we believe in him
we shall all be justified by him as our righteousness, <scripRef id="Acts.xi-p42.3" osisRef="Bible:Acts.10.43" parsed="|Acts|10|43|0|0" passage="Ac 10:43"><i>v.</i> 43</scripRef>. The prophets, when they
spoke of the death of Christ, did witness this, <i>that through his
name,</i> for his sake, and upon the account of his merit,
<i>whosoever believeth in him,</i> Jew or Gentile, <i>shall receive
remission of sins.</i> This is the great thing we need, without
which we are undone, and which the convinced conscience is most
inquisitive after, which the carnal Jews promised themselves from
their ceremonial sacrifices and purifications, yea, and the heathen
too from their atonements, but all in vain; it is to be had only
through the name of Christ, and only by those that believe in his
name; and those that do so may be assured of it; their sins shall
be pardoned, and there shall be no condemnation to them. And the
remission of sins lays a foundation for all other favours and
blessings, by taking that out of the way which hinders them. If sin
be pardoned, all is well, and shall end everlastingly well.</p>
</div><scripCom id="Acts.xi-p42.4" osisRef="Bible:Acts.10.44-Acts.10.48" parsed="|Acts|10|44|10|48" passage="Ac 10:44-48" type="Commentary"/><div class="Commentary" id="Bible:Acts.10.44-Acts.10.48">
<h4 id="Acts.xi-p42.5">The Effect of Peter's
Sermon.</h4>
<p class="passage" id="Acts.xi-p43">44 While Peter yet spake these words, the Holy
Ghost fell on all them which heard the word.   45 And they of
the circumcision which believed were astonished, as many as came
with Peter, because that on the Gentiles also was poured out the
gift of the Holy Ghost.   46 For they heard them speak with
tongues, and magnify God. Then answered Peter,   47 Can any
man forbid water, that these should not be baptized, which have
received the Holy Ghost as well as we?   48 And he commanded
them to be baptized in the name of the Lord. Then prayed they him
to tarry certain days.</p>
<p class="indent" id="Acts.xi-p44">We have here the issue and effect of
Peter's sermon to Cornelius and his friends. He did not labour in
vain among them, but they were all brought home to Christ. Here we
have,</p>
<p class="indent" id="Acts.xi-p45">I. God's owning Peter's word, by conferring
the Holy Ghost upon the hearers of it, and immediately upon the
hearing of it (<scripRef id="Acts.xi-p45.1" osisRef="Bible:Acts.10.44" parsed="|Acts|10|44|0|0" passage="Ac 10:44"><i>v.</i>
44</scripRef>): <i>While Peter was yet speaking these words,</i>
and perhaps designed to say more, he was happily superseded by
visible indications that <i>the Holy Ghost,</i> even in his
miraculous gifts and powers, <i>fell on all those who heard the
word,</i> even as he did on the apostles at first; so Peter saith,
<scripRef id="Acts.xi-p45.2" osisRef="Bible:Acts.11.15" parsed="|Acts|11|15|0|0" passage="Ac 11:15"><i>ch.</i> xi. 15</scripRef>.
Therefore some think it was with a rushing mighty wind, and in
cloven tongues, as that was. Observe, 1. When the Holy Ghost fell
upon them—while Peter was preaching. Thus God bore witness to what
he said, and accompanied it with a divine power. Thus were the
<i>signs of an apostle wrought among them,</i> <scripRef id="Acts.xi-p45.3" osisRef="Bible:2Cor.12.12" parsed="|2Cor|12|12|0|0" passage="2Co 12:12">2 Cor. xii. 12</scripRef>. Though Peter could not give
the Holy Ghost, yet the Holy Ghost being given along with the word
of Peter, by this it appeared he was sent of God. The Holy Ghost
fell upon others after they were baptized, for their confirmation;
but upon these Gentiles before they were baptized: as Abraham was
justified by faith, being yet in uncircumcision, to show that God
is not tied to a method, nor confines himself to external signs.
The Holy Ghost fell upon those that were neither circumcised nor
baptized; for <i>it is the Spirit that quickeneth, the flesh
profiteth nothing.</i> 2. How it appeared that the Holy Ghost had
fallen upon them (<scripRef id="Acts.xi-p45.4" osisRef="Bible:Acts.10.46" parsed="|Acts|10|46|0|0" passage="Ac 10:46"><i>v.</i>
46</scripRef>): <i>They spoke with tongues</i> which they never
learned, perhaps the Hebrew, the holy tongue; as the preachers were
enabled to speak the vulgar tongues, that they might communicate
the doctrine of Christ to the hearers, so, probably, the hearers
were immediately taught the sacred tongue, that they might examine
the proofs which the preachers produced out of the Old Testament in
the original. Or their being enabled to speak with tongues
intimated that they were all designed for ministers, and by this
first descent of the Spirit upon them were qualified to preach the
gospel to others, which they did but now receive themselves. But,
observe, when they spoke with tongues, they <i>magnified God,</i>
they spoke of Christ and the benefits of redemption, which Peter
had been preaching to the glory of God. Thus did they on whom the
Holy Ghost first descended, <scripRef id="Acts.xi-p45.5" osisRef="Bible:Acts.2.11" parsed="|Acts|2|11|0|0" passage="Ac 2:11"><i>ch.</i>
ii. 11</scripRef>. Note, Whatever gift we are endued with, we ought
to honour God with it, and particularly the gift of speaking, and
all the improvements of it. 3. What impression it made upon the
believing Jews that were present (<scripRef id="Acts.xi-p45.6" osisRef="Bible:Acts.10.45" parsed="|Acts|10|45|0|0" passage="Ac 10:45"><i>v.</i> 45</scripRef>): <i>Those of the circumcision
who believed were astonished</i>—those six that came along with
Peter; it surprised them exceedingly, and perhaps gave them some
uneasiness, because <i>upon the Gentiles also was poured out the
gift of the Holy Ghost,</i> which they thought had been
appropriated to their own nation. Had they understood the
scriptures of the Old Testament, which pointed at this, it would
not have been such an astonishment to them; but by our mistaken
notions of things we create difficulties to ourselves in the
methods of divine providence and grace.</p>
<p class="indent" id="Acts.xi-p46">II. Peter's owning God's work in baptizing
those on whom the Holy Ghost fell. Observe, 1. Though they had
received the Holy Ghost, yet it was requisite they should be
baptized; though God is not tied to instituted ordinances, we are;
and no extraordinary gifts set us above them, but rather oblige us
so much the more to conform to them. Some in our days would have
argued "These are baptized with the <i>Holy Ghost</i> and therefore
what need have they to be baptized with <i>water?</i> It is below
them." No; it is not below them, while water-baptism is an
ordinance of Christ, and the door of admission into the visible
church, and a seal of the new covenant. 2. Though they were
Gentiles, yet, having received the Holy Ghost, they might be
admitted to baptism (<scripRef id="Acts.xi-p46.1" osisRef="Bible:Acts.10.47" parsed="|Acts|10|47|0|0" passage="Ac 10:47"><i>v.</i>
47</scripRef>): <i>Can any man,</i> though ever so rigid a Jew,
<i>forbid water, that these should not be baptized, who have
received the Holy Ghost as well as we?</i> The argument is
conclusive; can we deny the sign to those who have received the
thing signified? Are not those on whom God has bestowed the grace
of the covenant plainly entitled to the seals of the covenant?
Surely those that have <i>received the Spirit as well as we</i>
ought to receive baptism as well as we; for it becomes us to follow
God's indications, and to take those into communion with us whom he
hath taken into communion with himself. God hath promised to pour
his Spirit upon the seed of the faithful, upon their offspring; and
who then can forbid water, that they should not be baptized, who
have <i>received the promise of the Holy Ghost as well as we?</i>
Now it appears why the Spirit was given them before they were
baptized—because otherwise Peter could not have persuaded himself
to baptize them, any more than to have preached to them, if he had
not been ordered to do it by a vision; at least he could not have
avoided the censure of <i>those of the circumcision that
believed.</i> Thus is there one unusual step of divine grace taken
after another to bring the Gentiles into the church. How well is it
for us that the grace of a good God is so much more extensive than
the charity of some good men! 3. Peter did not baptize them
himself, but <i>commanded them to be baptized,</i> <scripRef id="Acts.xi-p46.2" osisRef="Bible:Acts.10.48" parsed="|Acts|10|48|0|0" passage="Ac 10:48"><i>v.</i> 48</scripRef>. It is probable that
some of the brethren who came with him did it by his order, and
that he declined it for the same reason that Paul did—lest those
that were baptized by him should think the better of themselves for
it, or he should seem to <i>have baptized in his own name,</i>
<scripRef id="Acts.xi-p46.3" osisRef="Bible:1Cor.1.15" parsed="|1Cor|1|15|0|0" passage="1Co 1:15">1 Cor. i. 15</scripRef>. The apostles
received the commission to <i>go and disciple all nations by
baptism.</i> But is was to prayer and the ministry of the word that
they were to <i>give</i> themselves. And Paul says that he was
sent, <i>not to baptize but to preach,</i> which was the more noble
and excellent work. The business of baptizing was therefore
ordinarily devolved upon the inferior ministers; these acted by the
orders of the apostles, who might therefore be said to do it.
<i>Qui per alterum facit, per seipsum facere dicitur—What a man
does by another, he may be said to do by himself.</i></p>
<p class="indent" id="Acts.xi-p47">III. Their owning both Peter's word and
God's work in their desire for further advantage by Peter's
ministry: <i>They prayed him to tarry certain days.</i> They could
not press him to reside constantly among them—they knew that he
had work to do in other places, and that for the present he was
expected at Jerusalem; yet they were not willing he should go away
immediately, but earnestly begged he would stay for some time among
them, that they might be further instructed by him in the things
pertaining to the kingdom of God. Note, 1. Those who have some
acquaintance with Christ cannot but covet more. 2. Even those that
have received the Holy Ghost must see their need of the ministry of
the word.</p>
</div></div2>