Albert Barnes Commentary Acts 10

CHAPTER 10

Introduction

This chapter commences a very important part of the history of the apostles' transactions. Before this, they had preached the gospel to the Jews only. They seem to have retained their countrymen's feelings on this subject: that the Jews were to be regarded as the specially favored people, and that salvation was not to be offered beyond the limits of their nation.

It was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize the mind, to overcome the narrow policy and prejudices of the Jewish people, and to diffuse itself over all the nations of the earth.

In various ways, and by various parables, the Savior had taught the apostles, indeed, that his gospel should be spread among the Gentiles. He had commanded them to go and preach it to every creature (Mark 16:15). But he had told them to stay in Jerusalem until they were endowed with power from on high (Luke 24:49).

It was natural, therefore, that they should receive special instructions and Divine revelation on a point so important as this. God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is also worthy of observation that he selected Peter for the purpose of conveying the gospel first to the Gentiles.

The Savior had told him that on him he would build his church; that he would give to him first the key of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles (see notes on Matthew 16:18, Matthew 16:19).

Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews (Acts 2); and the prediction was now to be completely fulfilled in extending the same gospel to the Gentile world.

The transaction recorded in this chapter is one, therefore, that is exceedingly important in the history of the church, and we are not to be surprised that it is recorded at length.

It should also be remembered that this point afterward became the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption from them all.

To settle these disputes, secure the reception of the gospel among the Gentiles, and introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles (Acts 15; Romans 14; Romans 15; Galatians 2:11–16).

In Caesarea. (See notes on Acts 8:40).

Cornelius. This is a Latin name and shows that the man was doubtless a Roman. It has been supposed by many interpreters that this man was "a proselyte of the gate;" that is, one who had renounced idolatry and who observed some of the Jewish rites, though not circumcised and not called a Jew. But there is no sufficient evidence of this.

The reception of Peter's narrative (Acts 11:1–3) shows that the other apostles regarded him as a Gentile. In Acts 10:28, Peter evidently regards him as a foreigner; one who did not in any sense esteem himself to be a Jew. In Acts 11:1, it is expressly said that "the Gentiles" had received the word of God, evidently alluding to Cornelius and those who were with him.

A centurion. One who was the commander of a division in the Roman army, consisting of a hundred men. A captain of a hundred. (See notes on Matthew 8:6).

Of the band. A division of the Roman army, consisting of from four hundred to six hundred men. (See notes on Matthew 27:27).

The Italian band. Probably a band or regiment that was composed of soldiers from Italy, in distinction from those composed of soldiers born in provinces. It is evident that many soldiers in the Roman army would be those born in other parts of the world; and it is altogether probable that those born in Rome or Italy would claim preeminence over those enlisted in other places.

A devout man. This means he was pious, or one who maintained the worship of God (compare also to Acts 2:5 and Acts 8:2).

And one that feared God. This is often a designation of piety .

Many have supposed that the expressions used here mean that Cornelius was a Jew, or was instructed in the Jewish religion and was a proselyte. But this does not necessarily follow. It is probable that there might have been at least a few among the Gentiles who feared God and maintained His worship according to the light they had.

Similarly, people may now be found in pagan lands who, in some unknown way, have been taught the evils of idolatry and the necessity of a purer religion, and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them.

They had thrown away their idols and seemed to be waiting for the message of mercy and the word of eternal life, just as Cornelius was. A few other instances have been found by missionaries in lands yet unreached by the gospel, where individuals have been similarly prepared by a series of providential events, or by the teaching of the Spirit, for the gospel of Christ.

With all his house. This means with all his family. It is evident here that Cornelius instructed his family and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.

Much alms. This refers to large and liberal charity. This is always an effect of piety (Psalms 41:1).

Prayed to God alway. This means constantly; that he was in the regular habit of praying to God (Luke 18:1; Psalms 119:2; Proverbs 2:2–5).

Since no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that one who prays in secret will usually pray in his family. Since the family of Cornelius is mentioned as being also under the influence of religion, it is perhaps not a forced inference that he observed family worship.

He saw in a vision. (See Barnes' notes on Acts 9:10).

Evidently. Openly; manifestly.

About the ninth hour. About three o'clock, p.m. This was the usual hour of evening worship among the Jews.

An angel of God. (See Barnes' notes on Matthew 1:20).

Compare Hebrews 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion—the introduction of the gospel to a Gentile, and hence to the entire Gentile world—was probably the chief reason why an angel was commissioned to visit the Roman centurion. Compare Acts 16:9-10.

And when he looked on him. Greek, Having fixed his eyes attentively on him.

He was afraid. At the suddenness and unexpected character of the vision.

What is it, Lord? This is the expression of surprise and alarm. The word Lord should have been translated Sir, as there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. It is such language as a man would naturally use who was suddenly surprised, who should witness a strange form appearing unexpectedly before him, and who should exclaim, "Sir, what is the matter?"

Are come up for a memorial. They are remembered before God. . They were evidence of piety toward God and were accepted as such. Though he had not offered sacrifice according to the Jewish laws—though he had not been circumcised—yet, having acted according to the light which he had, his prayers were heard, and his alms accepted.

This was done in accordance with the general principle of the Divine administration, that God prefers the offering of the heart to external forms, and expressions of love to sacrifice without it. This he had often declared (Isaiah 1:11–15; Amos 5:21–22; 1 Samuel 15:22, To obey is better than sacrifice, and to hearken than the fat of rams; Hosea 6:6; Ecclesiastes 5:1).

It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him and to become a Christian.

In this, there was an important difference between him and those who are depending on their morality for salvation in Christian lands. Such men are apt to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be accepted without embracing it. But there is an important difference in the two cases:

1. There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering. Moral men in Christian lands depend on their external morality in the sight of men. But God looks upon the heart.

2. Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral men do neither. All their works they do to be seen of men; and in their heart there is "no good thing towards the Lord God of Israel." (Compare to 1 Kings 14:13; 2 Chronicles 19:3). Who hears of a man that "fears God," and that prays, and that instructs his household in religion, who depends on his morality for salvation?

3. Cornelius was disposed to do the will of God, as far as it was made known to him. Where this exists, there is religion. The moral man is not.

4. Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it.

   In all this, there is an important difference between him and the Roman centurion. And while we hope there may be many in pagan lands who are in the same state of mind that he was—disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus—this cannot be adduced to encourage the hope of salvation in those who do know his will and yet will not do it.

No notes from Barnes on this verse.