Holy Bible

There was a certain man in Caesarea called Cornelius, a centurion. Acts 10 Peter's vision R. T. Stevenson. The record of the advance of the young Church gives in quick succession three typical conversions: first, that of the eunuch, a foreigner, but a proselyte to the Jewish faith; secondly, that of Saul, born and bred a Jew; thirdly, this of Cornelius, a Gentile seeker after God. Within the range of these experiences the whole world was compassed. The highest apostolic sanction for an unfettered gospel was the need of the hour. I. THE VISION OF THE ROMAN (vers. 1-8). The home of Cornelius lay thirty miles north of Joppa. Built by Herod the Great in honour of Caesar Augustus, the seat of the Roman rule in the land of the Jews, a city of splendour, with spacious artificial haven, having a temple erected to the emperor that held his statue as Olympian Zeus, and lying, as it did, within the sacred territory, yet a centre of Grecian influence and plagued by the corruptions of a pagan worship, Caesarea afforded every possible phase of contrast to the age-long intolerance of Peter's countrymen. Rome's wide empire flashed before the eye of this true-born Italian, nor could he dream that faith in a Nazarene peasant would give the Cornelian name its truest honour. Yet he was one of those rare souls of whom not a few have illuminated the darkness of heathenism, whom heart hunger leads to the truth. He was a "devout" man. He "feared" God. The second word is simply a closer definition of his religious character. His "fear" was not a superstitious dread of the wrath of God, but a brave man's dread of failing to do the will of God. Furthermore, his piety had power in it, and this, mingled with peace, won over to his faith "all his house." No man's religion can, without great hurt, fail to set forth the two sides of the character of his God. In the man who orders his household in the fear of God "mercy and truth are met together, righteousness and peace have kissed each other." Cornelius, constant in alms-giving and prayer, draws near to the kingdom of God's Son. The kingdom is about to be entered. The order is, "Now send." The time had come. The outlying Gentile world had grown sick at heart. The "middle wall of partition" was falling to the ground. Cornelius, for the pagan world, was to learn that the Cross was the centre of the circle, and Peter, for the Jewish world, that the circle was as big as the globe. The Divine direction is very exact. Both of the apostles' names are given. Whether Cornelius knew it or not, Philip, a resident of Caesarea, might have been called to his side within an hour. But Philip was not the man for the occasion. Of all men Peter was best fitted to preach Jesus to Cornelius, of all men the one most needing the results of his preaching. "He will tell thee what thou oughtest to do." These words emphasise two important truths: 1. They point to the value of human agency in the salvation of men. The value of human testimony to a historic fact was never lost sight of in the foundation of the Church. The answer to Hume and Strauss may be found in the meeting of these men. A man not a myth has entered our world, and God has committed to men first of all, not to books, nor papers, nor tracts, the publishing of the gospel. The true witness of true men is the surest way of redeeming China to God. A shipload of Bibles sent to Africa will, unaided, amount to little. Ten holy men turned loose will leaven it for the twentieth century, The man and the book together are invincible. 2. They point to Jesus as the consummate revelation of God. When He can be found all else is insufficient. And it was because He could be found that Cornelius was not, could not be, allowed to remain where he was. His devoutness was not enough. No one dare teach that faith in specific doctrines of Christianity is superfluous. The opening words of Peter's sermon cannot be bent to prove that all religions are of equal value or that faith in the Redeemer is needless. II. THE VISION OF THE JEW (vers 9-20). God's providences make a perfect fit. The messengers reached the tanner's door not an hour too soon, not a moment behind time. Was the man on the house top ready? A great thing was about to happen. A huge prejudice had come to its death. Let us pause to scan the past life of the fisherman. He had been in part prepared for the nearing duty. A more scrupulous Jew would not have entered a tanner's house. Peter lodged there. He had not been without much previous training. He had been taught, tried, had fallen, had been forgiven and restored to honour. Yet he was not ready for a worldwide need. The words of Jesus never took the place of the educating activities of after life. Peter had been called to be a "fisher of men" ( Matthew 4:19 ). He had heard the centurion commended ( Luke 7:7 ). He had learned how meats defile, and how they do not ( Mark 7:18 ). Near the tragic close of his Lord's life he had seen that certain Greeks sought Him ( John 12:20 ), and that in them the Gentile world was welcomed. Yet he was not ready. Like his fellows, he saw in the direction of his prejudices. "It required the surgery of events to insert a new truth into their minds." Yet he was God's best man for this hour, for, as Bruce has well said, "Everything may be hoped of men who could leave all for Christ's society." To learn that spirit is more than form, and that God is not partial, was a great lesson. Through the opening in heaven a "great sheet" was let down, held "by four rope ends" (Alford), or "attached with four ends, namely, to the edges of the opening which had taken place in heaven" (Meyer). In it were all kinds of animals without exception, clean and unclean. From these Peter was told to choose. With old-time bluntness he refuses. He knows not who speaks, but calls him "Lord." What did it mean? Little wonder that he was "perplexed." The most outward mark of difference between Jew and Gentile had been set at naught. He knew why these regulations had existed (see Leviticus 11 and Deuteronomy 16 ). The descendants of Abraham were not alone in making distinctions of animals. Yet none others were so thorough as those of the Jews. "The ordinance of Moses was for the whole nation. It was not, like the Egyptian law, intended for priest's alone; nor like the Hindu law, binding only on the twice-born Brahman; nor like the Parsee law, to be apprehended and obeyed only by those disciplined in spiritual matters. It was a law for the people, for every man, woman, and child of the race chosen to be a 'kingdom of priests, an holy nation' ( Exodus 19:6 )." He "thought" on. Was the "hedge" between races to be destroyed? Possibly. Was the vision meant for his own enlargement of privilege? Surely not. The sight, the order, shocked his sanitary creed, his patriotic sentiment, his conscience. It was hard for a Jew to yield even to a command from the skies. His "thought" may have taken in the city spread below. ( R. T. Stevenson. )

Benson Commentary Acts 10:1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band , Acts 10:1-2 . There was a certain man in Cesarea — That is, Cesarea of Palestine, (of which see note on Acts 8:40 ,) where Philip had been and preached before, and where, therefore, the doctrine of salvation by faith in Christ was not quite unknown. It had been preached, however, by him, as it was now at Jerusalem and elsewhere, only to the Jews, Samaritans, and such Gentiles as were circumcised, and complete proselytes to Judaism. But God was now determined to open a way for the publication of it to the uncircumcised Gentiles, and to admit them into his church by baptism, on the terms of true repentance and faith in Christ, without obliging them to be circumcised, or proselyted to the Jewish religion. This remarkable change in the economy of divine grace toward mankind; this discovery of the gospel to the Gentiles; and the bringing of them, who had been strangers and foreigners: to be fellow-citizens with the saints and of the household of God, without laying them under any obligation of observing the ceremonial law, was such a mystery to the apostles themselves, and such a surprise, ( Ephesians 3:3 ; Ephesians 3:6 ,) that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godliness, Christ preached to the Gentiles, and believed on in the world, 1 Timothy 3:16 . No doubt, before this time, some Gentiles had occasionally entered into the synagogues of the Jews, which Christ and his apostles continually visited, and had heard the gospel preached by them; but the gospel had not yet been designedly preached to the uncircumcised Gentiles, nor had any of them been baptized; the person here mentioned was the first. Of the conversion of this man, the first-fruits of the Gentiles in the Christian Church, we are here presented with a most interesting and edifying account. We are informed that before his conversion, although a Roman soldier, (a centurion, or commander of one hundred men, in what was called the Italian band, or cohort, the soldiers composing it, it seems, being Italians,) and although an uncircumcised heathen: he was a devout man — A man of real piety, as ??????? , the expression here used, signifies; one that feared God — Who believed in the one living and true God, the Creator of heaven and earth, reverenced his glory and authority, and had a dread of offending him by sin. Yea, he feared him with all his house — Had not an idolater or profane person in his family; but took care that not himself only, but all his, should serve the Lord. He was also a very charitable man, one who gave much alms to the people — Namely, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was ready to contribute to the relief of any one that was a real object of charity, whatever his religious sentiments or mode of worship might be. Add to this, he spent much time in prayer; yea, he prayed to God alway — Living continually in the spirit of prayer; and having, and constantly observing, stated times for prayer in private and in his family, esteeming it an important part of his daily business and pleasure to employ himself in such sacred exercises. Observe, reader, wherever the fear of God rules in the heart it will show itself in works both of piety and charity; both equally necessary, and neither of which will excuse our neglecting the other. Acts 10:2 A devout man , and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. Acts 10:3 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. Acts 10:3-6 . He saw — At a time, it seems, when engaged in secret devotion; in a vision — Not in a trance, like Peter; evidently — ??????? , manifestly and plainly, so as to leave him, though not accustomed to things of this kind, no room to suspect any imposition; about the ninth hour — That is, about three in the afternoon, which, being the hour of evening sacrifice, was chosen by him as a proper season for his devotion; an angel of God — Known to be such by the brightness of his countenance and the manner of his coming in to him: and saying, Cornelius — Calling him by his name, to intimate the particular notice God took of him. And when he looked on him — ???????? ???? , having fixed his eyes on him; he was afraid — And no wonder, for the wisest and best of men have been struck with fear upon the appearance of any extraordinary messenger from heaven; and said, What is it, Lord? — As if he had said, What can this mean? for the words seem to be a sudden exclamation, and prayer to God to preserve him, and let him know what was the design of so astonishing an appearance. And he (the angel) said, Thy prayers, and thine alms — With which they have been attended; have come up for a memorial before God — Far more pleasing to him than the most fragrant incense. And dare any man say, then, that these were only splendid sins? or that they were an abomination before God? And yet it is certain, in the Christian sense, Cornelius was then an unbeliever. He had not then faith in Christ. So certain it is, that every one who seeks faith in Christ, should seek it in prayer and doing good to all men. And now — Adds the angel, since God is about to give thee a very singular proof of his love, by discovering things to thee which it is of the highest importance thou shouldst know; send, therefore, to Joppa, and call for one Simon, &c. he shall tell thee what thou oughtest to do — Two things here are remarkable, and worthy of particular attention: 1st, Cornelius is influenced continually by the fear of God; from that principle he prays and gives alms; is religious himself, and maintains religion in his family. And all this he does in such a manner as to be accepted of God therein. Nevertheless, it is now necessary he should do something further; he must embrace the Christian religion, God having now established it among men. Not, he might do this if he pleased, and it would be an improvement of his religion; but, he must do it, his doing it is indispensably necessary to his acceptance with God for the future. He that had believed the promise of the Messiah, must now believe the performance of that promise. Now God having given a further record concerning his Son than what had been given in the Old Testament prophecies, he requires men to receive that record when it is brought to them; and unless they do so, neither their prayers nor their alms can any longer come up for a memorial before him. Prayers and alms are indeed still accepted from those that believe in God and fear him, if they have not an opportunity of knowing more. But with those to whom the gospel is preached, it is necessary, in order to the acceptance of their persons, prayers, and alms, that they should believe that Jesus is the Christ, and should confide in him alone for acceptance. 2d, Though Cornelius has now an angel from heaven talking to him, yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but must send for Peter to inform him. As the former observation puts a remarkable honour upon the gospel, so doth this upon the gospel ministry. It was not to angels, but to saints, persons compassed about with infirmity, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ, that the excellence of the power might be of God, and the dignity of Christ’s institution supported. 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 from heaven on purpose to order him to be sent for. Observe, reader, 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. Acts 10:4 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. Acts 10:5 And now send men to Joppa, and call for one Simon, whose surname is Peter: Acts 10:6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. Acts 10:7 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; Acts 10:7-8 . When the angel was departed, he called, &c. — He was obedient to the heavenly vision, without dispute or delay, and sent forthwith to Joppa to fetch Peter to him. Had he himself only been concerned, he might have gone to Joppa to Peter; but he had a family, and kinsmen and friends, ( Acts 10:24 ,) a little congregation of them, that could not go with him, and therefore he sends for Peter. And to show him the greater respect, he sends two of his household servants — All of whom feared God; ( Acts 10:2 ;) and a devout soldier that waited on him continually — Always attended his person. How many such attendants have our modern officers? A devout soldier would now be looked upon by many as little better than a deserter from his colours. Observe, a devout centurion had devout soldiers; a little devotion, indeed, commonly goes a great way with soldiers; but there would be more of it in them, if there were more of it in their commanders. And when he had declared all these things — Just in the manner they had happened, of which he informed them, because Peter’s coming was a matter in which they also were concerned, having souls to save as well as he. He sent them to Joppa — That very evening. Thus, on Cornelius’s part, all things are disposed toward his receiving the gospel; and the same providence, at the same time, disposes all things on Peter’s part toward his coming to publish it. Acts 10:8 And when he had declared all these things unto them, he sent them to Joppa. Acts 10:9 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: Acts 10:9-10 . On the morrow, as they went — For they set out too late to reach the place that night; Peter went up upon the house-top to pray — It has often been observed, in the course of these notes, that the houses in Judea had flat roofs, on which people walked for the sake of taking the air, and where they conversed, meditated, and prayed. About the sixth hour — Besides the two stated hours of prayer, at the time of the morning and evening sacrifice the more devout among the Jews were used to set apart a third, and to retire for prayer at noon. Thus David, ( Psalm 55:17 ,) Evening and morning and at noon will I pray. And Daniel also kneeled upon his knees three times a day and prayed. Whether Peter was induced by this, or by some other reason, to retire for prayer at this time, it seems at least to have been customary, in the first ages of the Christian Church, to offer up their daily prayers at the third, the sixth, and the ninth hour. And he became very hungry — At the usual meal-time; or rather, his hunger now was supernatural, to prepare him for the trance and vision here mentioned; for the symbols in these extraordinary discoveries were generally suited to the state of the natural faculties. And he would have eaten — Greek, ????? ????????? , would have taken some refreshment; but while they made ready, he fell into a trance — Or ecstasy, as the word, ???????? , signifies; namely, such a rapture of mind as gives the person who falls into it a look of astonishment, and renders him insensible of the external objects around him, while, in the mean time, his imagination is agitated in an extraordinary manner with some striking scenes which pass before it, and take up all his attention. In this ecstasy of Peter, a very remarkable and instructive vision was presented to him, by which the Lord prepared him for the service to which he was immediately to be called; but to which, without some such discovery of the divine will as was now made to him, he would have had an insuperable objection. Acts 10:10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, Acts 10:11 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: Acts 10:11-14 . And saw heaven opened — While he lay in a trance, the heaven appeared to be opened above him, to signify the opening of a mystery that had been hid. And a certain vessel — Or utensil; (for the word ?????? , here used, extends to all sorts of instruments, and every part of household furniture, of which see on Acts 9:15 ;) descending unto him as it had been a great sheet — ?????? ??????? , a great linen cloth, or wrapper, an emblem of the gospel, extending to all nations of men; knit — ????????? , tied; at the four corners — Not all in one knot, but each fastened, as it were, up to heaven; and let down to earth — To receive from all parts of the world those that were willing to be admitted into it. Wherein were all manner of four-footed beasts — The net of the gospel was to enclose persons of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage attaching to barbarian or Scythian, Colossians 3:11 . And there came a voice, Rise, Peter, kill and eat — Of what thou seest, without any exception, or putting any difference between clean and unclean; the Lord thus showing him that he might now converse with Jews and Gentiles indifferently, and preach unto the latter, as well as unto the former, the word of life; and, at the same time intimating, that the Jewish Christians were, by the gospel, absolved from the ceremonial law, in which the distinction between clean and unclean meats made so considerable a part. But Peter said, Not so, Lord — I would rather continue fasting a great while longer, than satisfy my hunger on such terms; for I see only unclean animals here; and I have never — From my childhood to this hour, defiled my conscience by eating any thing common or unclean — Hitherto I have kept my integrity in this matter, and am determined still to keep it. Peter’s words speak his resolution still to adhere to God’s law, though he has a counter command by a voice from heaven; for he knew not, at first, but the words, kill and eat, might be a command of trial, whether he would abide by the sure word, the written law; and if so, his answer, Not so, Lord, had been very proper. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected. Reader, if God by his grace has preserved us from gross sin unto this day, we should use that as an argument with ourselves to continue to abstain from all appearance of evil. Acts 10:12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. Acts 10:13 And there came a voice to him, Rise, Peter; kill, and eat. Acts 10:14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. Acts 10:15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. Acts 10:15-16 . And the voice spake the second time — When God commands a strange, or seemingly improper thing, the first objection frequently finds pardon. But it ought not to be repeated. This doubt and delay of Peter, however, had several good effects. Hereby the will of God, on this important point, was made more evident and incontestable. And Peter also, having been so slow of belief himself, could the more easily bear the doubting of his brethren, Acts 11:2 . What God hath cleansed — By such a declaration of his will, in commanding thee to eat them; that call not thou common — But readily submit thyself to his directions, acknowledging the power of the great Lawgiver to change his precepts as he shall see fit. This was done thrice — To make the deeper impression on Peter’s mind. That is, the sheet was drawn up a little way, and let down again a second time, and so the third time, with the same call to him, Kill and eat. But whether Peter’s refusal was repeated the second and third time is not certain; we may suppose it was not, since his objection had the first time received such a satisfactory answer. Acts 10:16 This was done thrice: and the vessel was received up again into heaven. Acts 10:17 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 inquiry for Simon's house, and stood before the gate, Acts 10:17-18 . Now while Peter doubted in himself — He did not doubt, that it was a heavenly vision; all his doubt was concerning the meaning of it. Christ generally reveals his will to his people by degrees, and not all at once: he leaves them to doubt a while, and to ruminate upon a matter, before he makes it fully manifest to them. Behold, the men sent from Cornelius — Being just come to the house; stood before the gate — And now Peter will learn the meaning of his vision. Thus frequently the things which befall us from within and from without at the same time, are a key to each other: and the things which so concur and agree together ought to be diligently attended to. Acts 10:18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. Acts 10:19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Acts 10:19-22 . While Peter thought on the vision — Was meditating on what he had seen and heard; the Spirit said unto him — God, by his Spirit, suggested to his mind, as manifestly as if he had whispered in his ear, (as he spake to Samuel, 1 Samuel 9:15 ;) Behold three men seek thee; arise therefore &c. — Delay not, but go down to these men, and go with them — The journey which they shall propose; doubting nothing — Without any hesitation or scruple on account of the messengers being Gentiles, and coming from one who is also a Gentile. For I have sent them — And have shown thee, that the great ceremonial distinction between Jew and Gentile, clean and unclean, is now to be abolished. And when thou comest to compare their message with what thou hast now seen, thou wilt easily know the intent of this vision, and the use thou art to make of it for thine own direction. How gradually was Peter prepared to receive this new admonition of the Spirit! Thus God is wont to lead on his children by degrees, always giving them light for the present hour. Then Peter went down to the men — Instantly, before any message from them could reach him. And said — To them, while they continued at the door; Behold, I am he whom you seek — The person you inquire for; what is the cause wherefore ye are come? — Peter, not perfectly knowing yet whither all this tended, makes the more exact inquiry. And they said, Cornelius, &c. — Endeavouring to prevent any prejudice which Peter might have against Cornelius, on account of his being a Gentile, they inform him: 1st, That he was a just, or righteous, Man 1:2 d, That he worshipped the true God, the God whom the Jews worshipped, and not the false gods of the Gentiles. 3d, That he was of good report even among the Jews; was reputed by them a pious and good man; so that it would be no disparagement to him to go to him. And, 4th, What must have been an irresistible argument with Peter, that he had been warned by an angel to send for him to his house. When God’s command is evident, his true people do not hesitate to obey. Acts 10:20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. Acts 10:21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? Acts 10:22 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 an holy angel to send for thee into his house, and to hear words of thee. Acts 10:23 Then called he them in, and lodged them . And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. Acts 10:23-24 . Then called he them in, and lodged them — Or, hospitably entertained them that night. He did not bid them go to an inn, and refresh or repose themselves at their own charge, but was himself at the charge of entertaining them at his own quarters. He lodged them, though they were Gentiles, to show how readily he complied with the design of the vision, in eating with Gentiles. And, 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. And on the morrow went away with them — Not delaying to obey the heavenly vision. And certain brethren — Namely, six in number, Acts 11:12 ; accompanied him — Being probably desired by the apostle to go with him, that they might be witnesses of what happened, as this was an affair in which some difficulties might arise, and some censure be incurred from the Jewish converts, and such as were not apprized of his divine direction. How pleasing a mixture have we here, of prudence and humility! Sufficient to “teach us, on all proper occasions, to express at once a becoming deference to our brethren, and prudent caution in our own best intended actions; that even our good may not be evil spoken of, when it lies in our power to prevent it.” See Doddridge, and Romans 14:16 . And on the morrow after they entered into Cesarea — Though it is probable they travelled on foot, yet as Joppa was only about fifteen leagues distant from Cesarea, they might easily arrive there the day after that on which they set out. And Cornelius waited for them — Not engaging himself in any secular business during that solemn time, but being altogether intent on this thing. And he called together his kinsmen — His relations; and near friends — Those with whom he was most intimate, and had the greatest love to. This, he thought, he could not better express, than by giving them an opportunity to hear the word of life, and to gain instruction for their souls. And, probably, those here spoken of were accounted near friends by Cornelius; because they were such as had forsaken all pagan idolatry, and were, with him, worshippers of the true and living God. Acts 10:24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. Acts 10:25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him . Acts 10:25-27 . As Peter was coming in — Cornelius, who had been expecting him, probably with some impatience, longing to know what that important doctrine was, which an angel had told him he should hear from him; met him, and fell down at his feet — Expressing thus his reverence for one, in so eminent a sense, the messenger of Heaven; and worshipped him — Not with divine, but mere civil worship: such as was usually paid to kings and princes, and others of high dignity, in the East. Having believed in the one living and true God, and forsaken the idolatry of the Gentiles, he certainly could not offer divine or religious worship to Peter: nor could he, as some have fancied, imagine Peter to be an angel, considering how the angel had spoken of him. But his reverence for him as a divine messenger, together with the custom which prevailed in those countries, of expressing the highest respect by prostration, might induce him to fall down at his feet, and offer a homage, which Peter wisely and religiously declined accepting. And as he talked with him, he went in — They went into the house talking together, probably of the goodness of God manifested in so happily bringing them together, for they could not but see and acknowledge God in it. And found many that were come together — More than Peter expected, which at once added solemnity to this service, and afforded a greater opportunity of doing good. Acts 10:26 But Peter took him up, saying, Stand up; I myself also am a man. Acts 10:27 And as he talked with him, he went in, and found many that were come together. Acts 10:28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Acts 10:28-29 . And he said, Ye know how it is an unlawful thing, &c. — A thing not allowed by the Jews; for a man that is a Jew — A native Jew, as I am; to keep company with, or come unto one of another nation — A stranger, and an uncircumcised Gentile. This was not made unlawful by the law of God, but by the precepts of their wise men, which they looked upon to be no less obliging. They did not indeed forbid them to converse with Gentiles, in the way of traffic or worldly business, but to eat with them. With such scorn did the Jews look upon the Gentiles, who in their turn held them in equal contempt, as appears by many passages in the Latin poets. But now, saith Peter, God hath showed me — By a remarkable vision; that I should not call any man common or unclean — Peter thought it necessary to inform them how he came to change his mind in this matter, lest, being thought to have used lightness, his word should have the less authority. Therefore — Having received direction from God; came I unto you without gainsaying — Or delay; as soon as I was sent for — Ready to preach the same gospel to you that I preached to the Jews. I ask, therefore, for what intent ye have sent for me — Although Peter in a great measure knew this already, he puts Cornelius on telling the story, both that his friends, and all that were present, might be informed, and Cornelius himself be more impressed by the narration; the repetition of which, even as we read it, gives a new dignity and spirit to Peter’s succeeding discourse. Acts 10:29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? Acts 10:30 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, Acts 10:30-33 . And Cornelius said, Four days ago I was fasting — The first of these days he had the vision; the second, his messengers came to Joppa; on the third, Peter set out; and on the fourth, came to Cesarea; until this hour — Cornelius does not intend to declare by this how long he had fasted; but he tells him when he, being fasting, saw the vision, which was four days before, at the same hour of the day. And at the ninth hour — An hour of solemn prayer, being the time of offering the evening sacrifice, see Acts 3:1 . I prayed, and behold a man stood before me — A man in appearance, but an angel in reality, as in Acts 10:3 ; in bright clothing — Such as Christ’s was, when he was transfigured; and that of the two angels, who appeared at his resurrection, Luke 24:4 ; and at his ascension, Acts 1:10 ; showing their relation to the world of light. And said, Thy prayer is heard — Doubtless he had been praying for instruction how to worship and serve God in the most acceptable manner; and thy alms are had in remembrance in the sight of God — Who looks not merely on the outward gift, but on the inward affection from which it proceeds, and the intention with which it is offered. Send, therefore, to Joppa, &c. — See note on Acts 10:4-6 . Immediately, therefore, I sent — As I was directed; and thou hast well done that thou art come — To us, though we are Gentiles. Observe, faithful ministers do well in going to those that are willing and desirous to receive instruction from them. Now, therefore, are we all here present before God — The language this of every truly Christian congregation; to hear all things that are commanded thee of God — To know and do whatsoever he shall require of us. In this spirit ought every one that would profit by the word of God, to attend upon it. Acts 10:31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Acts 10:32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. Acts 10:33 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. Acts 10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: Acts 10:34-35 . Then Peter opened his mouth — Addressed himself to them, with a seriousness and solemnity answerable to so great an occasion; and said, Of a truth I perceive — More clearly than ever, from such a concurrence of circumstances; that God is no respecter of persons — Is not partial in his love. The words mean, 1st, That he does not confine his love to one nation; as the Jews were ready to suppose that he confined it to their nation. 2d, That he is loving to every man, and willeth that all men should be saved; but in every nation he that feareth God, and worketh righteousness — He that, 1st, Reverences God as infinitely great, glorious, wise, mighty, holy, just, and good; the cause, end, proprietor, and governor of all things: and, 2d, From this awful regard to him, not only avoids all known evil, but endeavours, according to the best light he has, to do all things well; is accepted of him — Through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favour of God, whether enjoying his written word and ordinances or not. Nevertheless, the addition of these is an unspeakable blessing to those who were before in some measure accepted. Otherwise, God would never have sent an angel from heaven to direct Cornelius to Peter. See note on Acts 10:6 . Acts 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. Acts 10:36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) Acts 10:36 . The word — Message, or doctrine; which God sent unto the children of Israel — When he sent his Son into the world; preaching — Proclaiming by him, and his apostles and evangelists, peace — Between God and man, whether Jew or Gentile; by — Or through; Jesus Christ: he is Lord of all — Not of the Jews only, but of the Gentiles also, and under that character will manifest the riches of his mercy unto all that call upon him, Romans 3:29 ; Romans 10:12 ; That word you know — In some degree; you cannot be entirely ignorant of the facts attested by it, or of the doctrine built thereon; both which, however, I shall now more particularly explain and confirm to you: the facts and doctrine, I mean, published throughout all Judea, and begun from Galilee — Taking their first rise there; after the baptism which John preached — Who went before that extraordinary Person to prepare his way, by calling sinners to repentance and amendment of life, and admitting the penitent to the baptism of water; how God anointed Jesus — Particularly at his baptism, thereby inaugurating him into his office; with the Holy Ghost — With an extraordinary measure of his Holy Spirit; and with power — It is worthy of our remark, that frequently, when the Holy Ghost is mentioned, there is added a word particularly adapted to the present circumstance. So the deacons were to be persons full of the Holy Ghost and wisdom, Acts 6:3 . Barnabas was full of the Holy Ghost and faith, Acts 11:24 ; the disciples were filled with joy and with the Holy Ghost, Acts 13:52 . And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power; for God was with him — He speaks sparingly here of the majesty of Christ, as considering the state of his hearers. Acts 10:37 That word, I say , ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; Acts 10:38 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. Acts 10:39 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: Acts 10:39-42 . And we — His apostles, of whom I hav

Expositor's Bible Commentary Acts 10:1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band , Acts 10:9 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: Chapter 6 THE PETRINE VISION AT JOPPA. Acts 10:9-15 THERE are two central figures in the conversion of Cornelius. The one is the centurion himself, the other is St. Peter, the selected and predestined agent in that great work. We have studied Cornelius in the last chapter, and have seen the typical character of all his circumstances. His time, his residence, his training. had all been providential, indicating to us the careful superintendence, the watchful oversight, which God bestows upon the history of individuals as well as of the Church at large. Let us now turn to the other figure, St. Peter, and see if the Lord’s providence may not be traced with equal clearness in the circumstances of his case also. We have found Cornelius at Caesarea, the great Roman port and garrison of Palestine, a very fitting and natural place for a Roman centurion to be located. We find Peter at this very same time at Joppa, a spot that was consecrated by many a memory and specially associated with a mission to the Gentiles in the times of the Elder Dispensation. Here we trace the hand of the Lord providentially ruling the footsteps of Peter though he knew it not, and leading him, as Philip was led a short time before, to the spot where his intended work lay. The sickness and death of Tabitha or Dorcas led St. Peter to Joppa. The fame of his miracle upon that devout woman led to the conversion of many souls, and this naturally induced Peter to make a longer stay in Joppa at the house of Simon the tanner. How natural and unpremeditated, how very ordinary and unplanned to the natural eye seem the movements of St. Peter! So they would have seemed to us had we been living at Joppa, and yet now we can see with the light which the sacred narrative throws upon the story that the Lord was guiding St. Peter to the place where his work was cut out when the appointed time should come. Surely the history of Peter and his actions has abundant comfort and sustaining hope for ourselves! Our lives may be very ordinary and commonplace; the events may succeed one another in the most matter-of-fact style; there may seem in them nothing at all worthy the attention of a Divine Ruler; and yet those ordinary lives are just as much planned and guided by supernatural wisdom as the careers of men concerning whom all the world is talking. Only let us take care to follow St. Peter’s example. He yielded himself completely to the Divine guidance, trusted himself entirely to Divine love and wisdom, and then found in such trust not only life and safety but what is far better, perfect peace and sweetest calm. There is something very restful in the picture drawn for us of St. Peter at this crisis. There is none of that feverish hurry and restlessness which make some good men and their methods very trying to others. The notices of him have all an air of repose and Christian dignity. "As Peter went throughout all parts, he came down also to the saints which dwelt at Lydda"; "Peter put them all forth and prayed"; "Peter abode many days in Joppa"; "Peter went up upon the housetop to pray about the sixth hour." St. Peter, indeed, did not live in an age of telegrams and postcards and express trains, which all contribute more or less to that feverish activity and restlessness so characteristic of this age. But even if he had lived in such a time, I am sure his faith in God would have saved him from that fussiness, that life of perpetual hurry, yet never bringing forth any abiding fruit, which we behold in so many moderns. This results a good deal, I believe, from the development-I was almost going to say the tyranny, the unwitting tyranny-of modern journalism, which compels men to live so much in public and reports their every utterance. There are men never tired of running from one committee to another, and never weary of seeing their names in the morning papers. They count that they have been busily and usefully employed if their names are perpetually appearing in newspaper reports as speaking, or at any rate being present, at innumerable meetings, leaving themselves no time for that quiet meditation whereby St. Peter gained closest communion with heaven. It is no wonder such men’s fussiness should be fruitless, because their natures are poor, shallow, uncultivated, where the seed springs up rapidly, but brings forth no fruit to perfection, because it has no deepness of earth. It is no wonder that St. Peter should have spoken with power at Caesarea and been successful in opening the door of faith to the Gentiles, because he prepared himself for doing the Divine work by the discipline of meditation and thought and spiritual converse with his Risen Lord. And here we may remark, before we pass from this point, that the conversion of the first Gentile and the full and complete exercise of the power of the keys committed to St. Peter run on lines very parallel to those pertaining to the Day of Pentecost and the conversion of the earliest Jews in one respect at least. The Day of Pentecost was preceded by a period of ten days’ waiting and spiritual repose. The conversion of Cornelius and the revelation of God’s purposes to St. Peter were preceded by a season of meditation and prayer, when an apostle could find time amid all his pressing cares to seek the housetop for midday prayer and to abide many days in the house of one Simon a tanner. A period of pause, repose, and quietness preceded a new onward movement of development and of action. I. Now, as in the case of Cornelius, so in the case of St. Peter, we note the place where the chief actor in the scene abode. It was at Joppa, and Joppa was associated with many memories for the Jews. It has been from ancient times the port of Jerusalem, and is even now rising into somewhat of its former commercial greatness, specially owing to the late development of the orange trade, for the production of which fruit Jaffa or Joppa has become famous. Three thousand years ago Joppa was a favourite resort of the Phoenician fleets, which brought the cedars of Lebanon to King Solomon for the building of the temple. { 2 Chronicles 2:16 } At a later period, when God would send Jonah on a mission to Gentile Nineveh, and when Jonah desired to thwart God’s merciful designs towards the outer world, the prophet fled to Joppa and there took ship in his vain effort to escape from the presence of the Lord. And now again Joppa becomes the refuge of another prophet, who feels the same natural hesitation about admitting the Gentiles to God’s mercy, but who, unlike Jonah, yields immediate assent to the heavenly message, and finds peace and blessing in the paths of loving obedience. The very house where St. Peter abode is still pointed out. It is situated in the southwestern part of the town, and commands a view over the bay of Joppa and the waters of that Mediterranean Sea which was soon to be the channel of communication whereby the gospel message should be borne to the nations of the distant West. We remark, too, that it was with Simon the tanner of Joppa that St. Peter was staying. When a great change is impending various little circumstances occur, all showing the tendencies of the age. By themselves and taken one by one they do not express much. At the time when they happen men do not regard them or understand their meaning, but afterwards, and reading them in the light of accomplished facts, men behold their significance. Thus it was with Simon Peter and his visit to Simon the tanner of Joppa. Tanners as a class were despised and comparatively outcast among the Jews. Tanning was counted an unclean trade, because of the necessary contact with dead bodies which it involved. A tan-yard must, according to Jewish law, be separated by fifty yards at least from human dwellings. If a man married a woman without informing her of his trade as a tanner, she was granted a divorce. The whole trade of tanners was under a ban, and yet it was to a tanner’s house that the Apostle made his way, and there he lodged for many days, showing that the mind even of St. Peter was steadily rising above narrow Jewish prejudices into that higher and nobler atmosphere where he learned in fullest degree that no man and no lawful trade are to be counted common or unclean. II. We note, again, the time when the vision was granted to St. Peter and the mind of the Lord was more fully disclosed to him. Joppa is separated from Caesarea by a distance of thirty miles. The leading coast towns were then connected by an excellent road, along which horses and vehicles passed with ease. The centurion Cornelius, when he received the angelic direction, forthwith despatched two of his household servants and a devout soldier to summon St. Peter to his presence. They doubtless travelled on horseback, leading spare beasts for the accommodation of the Apostle. Less than twenty-four hours after their departure from Caesarea they drew nigh to Joppa, and then it was that God revealed His purposes to His beloved servant. The very hour can be fixed. Cornelius saw the angel at the ninth hour, when, as he himself tells us, "he was keeping the hour of prayer". { Acts 10:30 } Peter saw the vision at the sixth hour, when he went up on the housetop to pray, according to the example of the Psalmist when he sang, "In the evening and morning and at noon-day will I pray, and that instantly." St. Peter evidently was a careful observer of all the forms amid which his youthful training had been conducted. He did not seek in the name of spiritual religion to discard these old forms. He recognised the danger of any such course. Forms may often tend to formalism on account of the weakness of human nature. But they. also help to preserve and guard the spirit of ancient institutions in times of sloth and decay, till the Spirit from on high again breathes upon the dry bones and imparts fresh life. St. Peter used the forms of Jewish externalism, imparting to them some of his own intense earnestness, and the Lord set His seal of approval upon his action by revealing the purposes of His mercy and love to the Gentile world at the noontide hour of prayer. The wisest masters of the spiritual life have ever followed St. Peter’s teaching. We may take, for instance, Dr. Goulburn in his valuable treatise on Personal Religion. In the sixth chapter of the fourth part of that work he has some wise thoughts on living by rule in the Christian life, where he points out the use of rules and their abuse, strongly urging upon those who desire to grow in grace the formation of rules by which the practices Of religion and the soul’s inner life may be directed and shielded. There is, for instance, no law of Christ which ties men down to morning and evening prayer. Yet does not our own daily experience teach that, if this unwritten rule of the Christian life be relaxed under the pretence of higher spirituality, and men pray only when they feel specially inclined to communion with the unseen, the whole practice of private as well as of public prayer ceases, and the soul lives in an atheistic atmosphere without any recognition or thought of God. This danger has been recognised from the earliest times. Tertullian was a man of narrow views, but of the most intense piety. He was a devout student of the New Testament, and a careful observer of the example of our Lord and His Apostles. The early Christians adopted from the Jews the custom of prayer at the various hours of the day, and turned it into a practical rule of Christian discipline, acknowledging at the same time that there was no scriptural obligation in the rule, but that it was a mere wise device for the development of the spiritual life. This was the origin of what are technically called the Canonical Hours, Matins with Lauds, Prime, Tierce, Sext, Nones, Evensong, and Compline, which can be traced back in germ to the age next after the Apostles, and were originally grounded upon the example of the Apostles themselves, and specially upon that of St. Peter’s practice at Joppa. Let us hear Tertullian on this matter. He wrote a treatise on prayer, in which he presses upon the men of his time the duty of earnestness and intensity in that holy exercise, and when doing so touches upon this very point: "As respecting the time of prayer the observance of certain hours will not be un-profitable-those common hours, I mean, which mark the intervals of the day-the third, sixth, ninth-which we find in Scripture to have been made more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at the third hour. Peter saw his vision on the housetop at the sixth hour. Peter and John went into the Temple at the ninth hour when they restored the paralytic to his health." Tertullian then adds the following wise observations, showing that he quite grasped the essential distinction between the slavery of the law and the freedom of the gospel in the matter of external observances: "Albeit these practices stand simply without any Divine precept for their observance; still it may be granted a good thing to establish some definite rule which may both add stringency to the admonition to pray and may, as it were by a law, tear us out of our ordinary business unto such a duty. So that we pray not less than thrice in the day, debtors as we are to three-Father, Son, and Holy Spirit-besides of course our regular prayers on the entrance of light and of night." The ecclesiastical practice of the Hours may be turned into a mere formal repetition of certain prescribed tasks; but, like all other ordinances which trace themselves back to primitive Christianity, the Hours are based on a true conception and a noble ideal of the prevailing and abounding place which prayer should occupy in the soul’s life, according to the Saviour’s own teaching when He spake a parable to His disciples to this end that men ought always to pray and not to faint. III. We now arrive at the vision which Peter saw upon the housetop. The Apostle, having ascended upon the housetop commanding a view over the blue waters of the Mediterranean lying shimmering and sweltering beneath the rays of the noonday sun, became hungry, as was natural enough, because the usual time of the midday meal was drawing nigh. But there was a deeper reason for the Apostle’s felt need of refreshment, and a more immediate providence was watching over his natural powers and their action than ever before had been revealed. The natural hunger was divinely inspired in order that just at that instant when the representatives and delegates of the Gentile world were drawing nigh to his abode he might be prepared-to accord to them a fitting reception. To the mere man of sense or to the mere carnal mind the hunger of St. Peter may seem a simple natural operation, but to the devout believer in Christianity who views it as the great and perfect revelation of God to man, who knows that His covenants are in all things well-ordered and sure, and that in His works in grace as well as in His works in nature the Lord leaves nothing to mere chance, but perfectly orders them all down to the minutest detail, to such a one this human hunger of St. Peter’s appears as divinely planned in order that a spiritual satisfaction and completeness may be imparted to his soul unconsciously craving after a fuller knowledge of the Divine will. St. Peter’s hunger is, in fact, but a manifestation in the human sphere of that superhuman foresight which was directing the whole transaction from behind this visible scene; teaching us, in fact, the lesson so often repeated in Holy Scripture that nothing, not even our feelings, our infirmities, our passions, our appetites, are too minute for the Divine love and care, and encouraging us thereby to act more freely upon the apostolic injunction, "In everything by prayer and supplication let your requests be made known unto God." If St. Peter’s hunger were taken up and incorporated with the Divine plan of salvation, we may be sure that our own wants and trials do not escape the omniscient eye of Him who plans-all our lives, appointing the end from the very beginning. St. Peter was hungry, and as food was preparing he fell into a trance and then the vision, answering in its form to the hunger which he felt, was granted. Vain questions may here be raised, as we noted before in the case of St. Paul, concerning the trance of the Apostle and the communications he held with the unseen world. They are vain questions for us to raise or to attempt to answer, because they belong to an unexplored land full, as many modern experiments show, of strange mysterious facts peculiar to it. This alone we can say, some communication must have been made to St. Peter which he regarded as a Divine revelation. The conversion and reception by St. Peter of the Gentile centurion are facts, the prejudices of St. Peter against such a reception are also undoubted facts. Hitherto he shared the opinion common to all the Twelve that such a reception was contrary to the Divine law and purposes. He must have received upon the housetop some kind of a heavenly communication which he regarded as equivalent in authority to that ancient rule by which he esteemed the promises and mercy of God limited to the seed of Abraham. But as for any endeavour to understand or explain the mode of God’s action on this occasion, it will be just as vain as attempts to pierce the mysteries of God’s action in creation, the Incarnation, or, to come lower still, in the processes by which life has been communicated to this world and is now sustained and continued thereon. We are in very deed living and moving amid mysteries, and if we refuse to learn or meditate till the mysteries we meet with, the very first step we take, be cleared, we must cease to think and be content to pass life like the beasts that perish. We know not, indeed, the exact manner in which God communicated with St. Peter, or for that matter with any one else to whom He made revelation of His will. We know nothing of the manner in which He spoke to Moses out of the bush, or to Samuel in the night season, or to Isaiah in the Temple. As with these His servants of the Elder Dispensation, so it was with St. Peter on the housetop. We know, however, how St. Luke received his information as to the nature of the vision and all the other facts of the case. St. Luke and St. Peter must have had many an opportunity for conversation in the thrilling, all-important events amid which they had lived. St. Luke too accompanied St. Paul on that journey to Jerusalem described in the twenty-first chapter, and was introduced to the Christian Sanhedrin or Council over which St. James the Just presided. But even if St. Luke had never seen St. Peter, he had abundant opportunities of learning all about the vision. St. Peter proclaimed it to the world from the very time it happened, and was obliged to proclaim it as his defence against the party zealous for the law of Moses. St. Peter referred to what God had just shown him as soon as he came into the centurion’s presence. He described the vision at full length as soon as he came to Jerusalem and met the assembled Church, where its power and meaning were so clearly recognised that the mouths of all St. Peter’s adversaries were at once stopped. And again at the council of Jerusalem, held as described in the fifteenth chapter, St. Peter refers to the circumstances of this whole story as well known to the whole Church in that city. St. Luke then would have no difficulty, writing some twenty years later, in ascertaining the facts of this story, and naturally enough, when writing to a Gentile convert and having in mind the needs and feelings of the Gentiles, he inserted the narrative of the vision as being the foundation-stone on which the growing and enlarging edifice of Gentile Christianity had been originally established. The vision too was admirably suited to serve its purpose. It based itself, as I have said, on Peter’s natural feelings and circumstances, just as spiritual things ever base themselves upon and respond to the natural shadows of this lower life, just as the Holy Communion, for instance, bases itself upon the natural craving for food and drink, but rises and soars far away, above and beyond the material sphere to the true food of the soul, the Divine banquet wherewith God’s secret and loved ones are eternally fed. Peter was hungry, and a sheet was seen let down from heaven, containing all kinds of animals, clean and unclean, together with creeping things and fowls of heaven. He was commanded to rise and slay and appease his hunger. He states the objection, quite natural in the mouth of a conscientious Jew, that nothing common or unclean had ever been eaten by him. Then the heavenly voice uttered words which struck for him the death-knell of the old haughty Jewish exclusiveness, inaugurating the grand spirit of Christian liberalism and of human equality-"What God hath cleansed, make thou not common." The vision was thrice repeated to make the matter sure, and then the heavens were shut up again, and Peter was left to interpret the Divine teaching for himself. Peter, in the light of the circumstances which a few moments later took place, easily read the interpretation of the vision. The distinction between animals and foods was for the Jew but an emblem and type, a mere object lesson of the distinction between the Jews and other nations. The Gentiles ate every kind of animal and creeping thing; the favourite food of the Roman soldiers with whom the Palestinian Jews came most in contact being pork. The differences which the Divine law compelled the Jew to make in the matter of food were simply the type of the difference and separation which God’s love and grace had made between His covenant people and those outside that covenant. And just then, to clinch the matter and interpret the vision by the light of divinely ordered facts, the Spirit announced to the Apostle, as "he was much perplexed in himself what the vision might mean," that three men were seeking him, and that he was to go with them doubting nothing, "for I have sent them." The hour had at last come for the manifestation of God’s everlasting purposes, when the sacred society should assume its universal privileges and stand forth resplendent in its true character as God’s Holy Catholic Church, -of which the Temple had been a temporary symbol and pledge, -a house of prayer for all nations, the joy of the whole earth, the city of the Great King, until the consummation of all things. IV. The sacred historian next presents St. Peter at Caesarea. The Apostle rose up obedient to the Divine communication, admitted the men who sought him, lodged them for the night, departed back the next day along the same road which they had followed, and arrived at Caesarea on the fourth day from the original appearance to Cornelius; so that if the angel had been seen by the centurion on Saturday or the Sabbath the vision would have been seen at Joppa on the Lord’s Day, and then on Tuesday St. Peter must have arrived at Caesarea. St. Peter did not travel alone. He doubtless communicated the vision he had seen to the Church at Joppa at the evening hour of devotion, and determined to associate with himself six prominent members of that body in the fulfilment of his novel enterprise, that they might be witnesses of God’s actions and assistants to himself in the work of baptism and of teaching. As soon as the missionary party arrived at the house of Cornelius, they found a large party assembled to meet them, as Cornelius had called together his kinsmen and acquaintances to hear the message from heaven. Cornelius received St. Peter with an expression of such profound reverence, prostrating himself on the earth, that St. Peter reproved him: "But Peter raised him up, saying, Stand up: I myself also am a man." Cornelius, with his mind formed in a pagan mould and permeated with pagan associations and ideas, regarded Peter as a superhuman being, and worthy therefore of the reverence usually rendered to the Roman Emperor as the living embodiment of deity upon earth. He fell down and adored St. Peter, even as St. John adored the angel who revealed to him the mysteries of the unseen world, { Revelation 22:8 } till reminded by St. Peter that he was a mere human being like the centurion himself, full of human prejudices and narrow ideas which would have prevented him accepting the invitation of Cornelius if God Himself had not intervened. Cornelius then describes the circumstances of his vision and the angelic directions which he had received, ending by requesting St. Peter to announce the revelation of which he was the guardian. The Apostle then proceeds to deliver an address, of which we have recorded a mere synopsis alone; the original address must have been much longer. St. Peter begins the first sermon delivered to Gentiles by an assertion of the catholic nature of the Church, a truth which he only just now learned: "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him": a passage which has been much misunderstood. People have thought that St. Peter proclaims by these words that it was no matter what religion a man professed, provided only he led a moral life and worked righteousness. His doctrine is of quite another type. He had already proclaimed to the Jews the exclusive claims of Christ as the door and gate of eternal life. In the fourth chapter and twelfth verse he had told the Council at Jerusalem that "in none other than Jesus Christ of Nazareth is there salvation: for neither is there any other name under heaven, that is given among men wherein we must be saved." St. Peter had seen and heard nothing since which could have changed his views or made him think conscious faith in Jesus Christ utterly unimportant, as this method of interpretation, to which I refer, would teach. St. Peter’s meaning is quite clear when we consider the circumstances amid which he stood. He had hitherto thought that the privilege of accepting the salvation offered was limited to the Jews. Now he had learned from heaven itself that the offer of God’s grace and mercy was free to all, and that wherever man was responding to the dictates of conscience and yielding assent to the guidance of the inner light with which every man was blessed, there God’s supreme revelation was to be proclaimed and for him the doors of God’s Church were to be opened wide. St. Peter then proceeds, in his address, to recapitulate the leading facts of the gospel story. He begins with John’s baptism, glances at Christ’s miracles, His crucifixion, resurrection, and mission of the apostles, concluding by announcing His future return to be the Judge of quick and dead. St. Peter must, of course, have entered into greater details than we possess in our narrative; but it is not always noticed that he was addressing people not quite ignorant of the story which he had to tell. St. Peter begins by expressly stating, "The word which God sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all)-that saying ye yourselves know." Cornelius and his friends were devout and eager students of Jewish religious movements, and they had heard in Caesarea vague reports of the words and doings of the great prophet who had caused such commotion a few years before. But then they were outside the bounds of Israel, whose religious authorities had rejected this prophet. The religion of Israel had illuminated their own pagan darkness, and they therefore looked up to the decision of the high priests and of the Sanhedrin with profound veneration, and dared not to challenge it. They had never previously come in personal contact with any of the new prophet’s followers, and if they bad, these followers would not have communicated to them anything of their message. They simply knew that a wondrous teacher had appeared, but that his teaching was universally repudiated by the men whose views they respected, and therefore they remained content with their old convictions. The information, however, which they had gained formed a solid foundation, upon which St. Peter proceeded to raise the superstructure of Christian doctrine, impressing the points which the Jews denied-the resurrection of Christ and His future return to judge the world. In this connection St. Peter touches upon a point which has often exercised men’s minds. In speaking of the resurrection of Christ he says, "Him God raised up the third day, and gave Him to be made manifest, not to all the people, but unto witnesses that were chosen before of God, even to us, who did eat and drink with Him after He rose from the dead." From the time of Celsus, who lived in the second century, people have asked, Why did not the risen Saviour manifest Himself to the chief priests and Pharisees? Why did He show Himself merely to His friends? It is evident that from the very beginning this point was emphasised by the Christians themselves, as St. Peter expressly insists upon it on this occasion. Now several answers have been given to this objection. Bishop Butler in his "Analogy" deals with it. He points out that it is only in accordance with the laws of God’s dealings in ordinary life. God never gives overwhelming evidence. He merely gives sufficient evidence of the truth or wisdom of any course, and till men improve the evidence which He gives He withholds further evidence. Christ gave the Jews sufficient evidences of the truth of His work and mission in the miracles which He wrought and the gracious words which distilled like Divine dew from His lips. They refused the evidence which He gave, and it would not have been in accordance with the principles of Divine action that He should then give them more convincing evidence. Then, again, the learned Butler argues that it would have been useless, so far as we are concerned, to have manifested Christ to the Jewish nation at large, unless He was also revealed and demonstrated to be the risen Saviour to the Romans, and not to them merely, but also to each successive generation of men as they arose. For surely if men can argue that the apostles and the five hundred brethren who saw Christ were deceived, or were the subjects of a temporary illusion, it might be as justly argued that the high priests and the Sanhedrin at Jerusalem were in their turn deceived or the subjects of a hallucination which their longing desire for a Messiah had produced. In modern times, again, Dr. Milligan, in an able and acute work on the Resurrection, has argued that it was impossible, from the nature of the resurrection body and the character of the resurrection state, for Christ to be thus manifested to the Jewish nation. He belonged to a different plane. He lived now on a higher level. He could not now be submitted to a coarse contact with gross, carnal men. He was obliged therefore to depend upon the testimony of His chosen witnesses, fortified and confirmed by the evidence of miracles, of prophecy, and of the Holy Ghost speaking in them and working with them. All these arguments are most true and sound, and yet they fail to come home to many minds. They leave something to be desired. They fail in showing the wisdom of the actual course that was adopted. They leave men thinking in their secret hearts, would it not after all have been the best and most satisfactory course if the risen Lord had been manifested to all the people and not merely to witnesses chosen before of God? I think there is an argument which has not been sufficiently worked out, and which directly meets and answers this objection. The risen Saviour was not manifested to all the people because such a course would have wrecked the great cause which He had at heart, and defeated the great end of His Incarnation, which was to establish a Church on the earth where righteousness and joy and peace in the Holy Ghost would find place and abound. Let us take it in this way. Let us inquire what would have been the immediate consequence had Christ been revealed to all the people gathered in their millions for the celebration of the Passover. They would either have rejected Him afresh or they would have accepted Him. If they rejected Him, they would be only intensifying their responsibility and their guilt. If they accepted Hi